CVIII LECTURES UPON THE FOURTH OF JOHN. PREACHED, At ASHEY-DELAZOUCH in Leicester-shire. By that Late Faithful and Worthy Minister of jesus Christ. ARTHUR HILDERSHAM.  
The second Edition corrected and much enlarged by the Author.  2. Tim. 3. ver. 16, 17. 
All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.  
That the man of God may be perfect, thoroughly furnished unto every good work.  
LONDON, Printed by George Miller. for Edward Brewster, and are to be sold in Paul's Churchyard at the sign of the Bible. MDCXXXII.   

TO THE RIGHT HONOURABLE, HENRY EARL OF HUNTINGDON, LORD HASTINGS, HUNGERFORD, BOTTREAUX, MOLINS and MOILS, Lord Lieutenant of the Counties of LEICESTER, and RUFLAND, my very singular good LORD.  
RIGHT HONOURABLE:  
THese Lectures which I have for so many years kept by me, and refused to let them see the light (as judging them both unworthy in themselves to be brought into public view, and altogether needless also, though they had been much better, in an age that doth so abound with all variety of excellent gifts, both for preaching and writing) I am now at length (though the importunity of sundry, that think better of them then myself could ever do;) enforced to give way that they may be published. And this I have done the more willingly, that I might have opportunity by this Dedication of them, to give public testimony unto the world, of my duty and thankfulness unto your Honour, and unto your Noble House; unto whom (next under God) I do owe whatsoever poor abilities he hath been pleased to give unto me, for the service of his Church. For as that noble Uncle of yours (whom his wisdom and serviceableness to his Prince and Country, even with the great neglect of his own estate and family, and specially his zealous care to promote the Gospel of Christ, did make much more honourable, than the nobleness of this great birth could possibly do) did first maintain me in the University, and after brought me to the exercise of my ministry in this place; so have I been by the favour and bounty of your noble Grandfather, and of your Honour continued here, now more than forty years. And unto your honour especially above all other men, is thanks due, for whatsoever benefit may redound to the Church by these Lectures: because of that encouragement I did receive from your Lordship in the preaching of them, not only by your honourable beneficence in maintaining of me, and confirming that unto me, which by the bounty of your noble Ancestors I did enjoy, but by that worthy example also you gave unto all my Auditory in your constant and diligent frequenting of them. Which as you would never have done if you had not liked them well, or if you had heard any thing taught in them that did disagree with the Doctrine of our Church, or that had any way tended unto schism or faction: so have you made me the more bold even in this respect, humbly to commend the patronage of them unto your Honour. Now the Lord of Lords (who hath already made you truly honourable, not by your Progenitors only, but by many noble endowments bestowed upon yourself, and hath promised also to honour them that honour him:) continue and multiply all his graces and blessings upon your Lordship, and upon your family, to the increase of your present and everlasting comfort, through JESUS CHRIST. So prayeth still:  
Ashby-Delazouch, june the first, 16●…8. Your Honours to all duty and service ever most obliged: ARTHUR HILDERSHAM.   

TO THE GODLY READER, WHETHER MINISTER, OR PRIVATE CHRISTIAN.  
THis Book which now at the length, the good hand of God hath put into thy hand to read, deserveth a name in this kind of writing (to speak freely and at once, what I truly judge) like one of the chief of David's Worthies, not amongst the thirty, but amongst the first three. In reading most of the best Books extant, the studious Reader is wont to select and transcribe the pith of such Notes, as stand like Lights, or Goads, or Nails, in the body of the discourse, and in the Spirit of the Writer: But in this Book (to tell you what I find) I find such variety of choice matter running throughout every Vein of each discourse herein handled, and carried along with such strength of sound and deep judgement, and with such Life and Power of an heavenly Spirit, and withal expressed in such pithy and pregnant words of wisdom, that I knew not what to select, and what to omit, unless I should have transcribed the whole Book.  
In the Author's manner of handling this Scripture, Ministers shall observe a double excellency: i. e. An exemplary Pattern of Preaching in the evidence of the Spirit. The evidence of the Spirit is shown in discovering the hidden Treasures of the Graces of the Spirit, partly breathing in the Scriptures (which he either handleth of purpose, or allegeth occasionally; partly flowing out of the abundance of the good treasure of his own heart. Both which manifested to the conscience of the Hearer, do shine like a light in a dark place, and do discover both God to the Soul, and the Soul (in his own feeling) unto God, so that the Soul discerning the presence and Power of God, is ready to cry out (like jacob) Doubtless God is in this place; this is no other but the Word of Life, this is the gate of heaven.  
Again Ministers may further observe in this Treatise, an exemplary Pattern of reading and studying the Scriptures, so as thereby to make a man of God perfect to every work of his Ministry. For this Treatise evidenceth, that this Author in reading the Scriptures, hath so diligently pondered, and searched out the true sense of the Holy Ghost, and hath so wisely digested the knowledge and wisdom of the Scriptures to the clearing of every Common-place, and Doctrine of Religion, that whether he speak to Explication, or Application of any Text, He fitly and fully amplifieth and presseth all, from Scripture-grounds: that you may at once both adore the perfection of God in the Scriptures, making the Man of God perfect unto every good work: and may also admire the dexterity, and skill of a Scribe taught unto the kingdom of God, and bringing out of his treasure things both new and old.  
When Scholars furnish themselves with store of other writers, besides the Scriptures, and being little conversant in the Scriptures do draw the Scriptures to the Authors, whom they most affect, and not their A●…thors to the Scriptures, their Divinity proveth but Humanity, and their Ministry speaketh to the brain, but not to the conscience of the Hearer. But he that diggeth all the Treasures of his knowledge, and the grounds of Religion out of the Scriptures, and maketh use of other authors, not for ostentation of himself, nor for the ground of his faith, nor for the principal ornament of his Ministry, but for the better searching out of the deep wisdom of the Scriptures, such an one believeth what he teacheth, not by an humane Credulity from his Author, but by a divine faith from the Word: and because he believeth, he therefore speaketh: and speaking from faith in his own heart, he speaketh much more powerfully unto the begetting and strengthening of faith in the Hearer.  
The private Christian in the diligent survey of this Treatise, shall observe lively deciphered, the scornful vanity of corrupt Nature, the loathsomeness and desperate danger of sin, the wonderful power of God's Grace in the conversion of a sinner, the trial of a man's own deceitful heart, the amiable life of God's grace in the regenerate, the comfortable benefit of afflictions, sundry sweet consolations of a troubled spirit, the vanity of Popery, the necessity of a faithful Ministry, the beauty of God's Ordinances holily administered, and the resolution of sundry cases of conscience fitting these times: and all delivered with such evidence of Scripture-light, and Christian experience, that the hearts of the godly Readers, will at once bless God, who hath given such gifts to men: and bless the Writer, who having spent the strength of his years in a faithful and fruitful Ministry (to the great comfort and succour of many Ministers, and people, far and near, round about him) doth now at last adorn his hoary head with this Crown of glory, to bring forth his works to more public Light, now more at the last, then at the first.  
My heart's desire is, that God would add yet many days more to the Author's life, and support him still both in body and spirit, to bring to light many other such monuments of his fruitful labours: not only that elaborate Commentary upon the 51. Psalm, but likewise such Sermons or Treatises, or Letters touching cases of Conscience, as haply have lyenby him, these many years. Why should any Talon lie buried in a Napkin, or candle lie hid under a bushel, which being set on a candlestick, might give light to all that are in the house? Such (Opuscula) little Treatises, as himself would hardly acknowledge under his own Name, might be of special use, and much esteem, with others. Witness those questions and Answers, wherein he hath comprised the doctrine of the Lords Supper: which though without his Name, they be annexed to a little Treatise of the like Argument, set forth by a godly learned Divine, M. William Bradshaw: yet have they been of singular good use to many poor souls, for their worthy preparation to that Ordinance. And in very deed they do more fully furnish a Christian to that whole spiritual Duty, than any other, in any language (that I know) in so small a compass: yea, and that one Letter of his to a Gentlewoman against the separation which without his consent, a separatist printed and refuted, hath so strongly and clearly convinced the iniquity of that way, that I could not but acknowledge in it both the wisdom of God, and the weakness of the separatist. His wisdom, in bringing to light such a beam of the Light of his truth by the hand of an adversary, against the Author's mind: and the weakness of the other, to advance the hand of his adversary to give himself, and his cause such a deadly wound in open view, as neither himself nor all his associates can be able to heal. In which respect, I conceive it was, that the industrious Doctor Willet (in his Dedicatory Epistle to CHRIST'S College, before his harmony upon the first of Samuel) styleth this our Author, Schismaticorum (quivulgò Brownistae) Malleum, the Hammer of Schismatics, whom they commonly call Brownists.  
Now the God of all grace, prosper the works of his servants, to those good ends himself hath appointed, and they have aimedat, the glory of his own great Name, in the edification and salvation of his people in Christ.  
So I take leave, and rest, desirous to provoke myself and thee to a thankful, and fruitful use of such mercies.  
The unworthiest of the least of God's Mercies, and Servants: I. C.   

A Table of some principal Points that are handled in these Lectures.  


Abstinence.  
See Fasting.   

Admonition.  
See Reproof.   

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

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

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

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

Natural Affection.  
See Parents.   

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

Alacrity.  
See Cheerfulness.   

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

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

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

Apparel.  
See Attire.   

Appearance  
of evil is to be avoided, 86.   

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

Assemblies.  
See Church-Assemblies.   

Assurance of salvation.  
See Certainty of salvation.   

Attention.  
All should attend diligently at the hearing of the Word, 125. 134. 135.  
Means to keep our hearts attentive from wand'ring in prayer, etc. 198.   

Attire.  
Modesty in attire required of Christians, 87.   

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

B.  

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

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

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

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

C.  

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

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

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

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

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

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

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

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

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

Children.  
They should seek to requite their parent's love, 391.   

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

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

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

Circumcision.  
What it signified, 180.   

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

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

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

Commonwealth.  
The true causes why God spares our land though sin abound in it, 429.   

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

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

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

Constancy.  
Constancy in obedience a good sign, 481.   

Contentment.  
Grace breeds Contentment, 3.   

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

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

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

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

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

D.  

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

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

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

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

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

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

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

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

E.  

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

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

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

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

F.  

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

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

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

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

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

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

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

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

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

G.  

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

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

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

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

H.  

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

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

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

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

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

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

I.  

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

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

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

Impatiency.  
It is a judgement that lewd men have cause to fear, 83, 84.   

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

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

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

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

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

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

judgements of God.  
The Lord cannot endure to see men sleight and contemn his judgements, 403, 404.  
See commonness of sin, and signs, and Commonwealth.   

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

K.  

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

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

L.  

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

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

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

M.  

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

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

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

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

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

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

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

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

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

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

N.  

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

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

Nazaret.  
Why our Saviour did shun preaching in Nazaret above all other places, 351, 352.    

O.  

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

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

P.  

Painting.  
Painting of the face is unlawful, 87.   

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

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

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

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

Peace-offerings.  
What they signified, 187.   
People. See Hearers.  

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

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

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

Pilgrimage.  
Reasons against it, 156.   

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

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

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

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

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

Pride.  
No sin makes us more odious to God, 394.  
The greatest must beware they be not proud, either against God or men, 388.  
All men are strangely prone to this soul sin, 295.  
Affliction is a singular mean to abate it, 395   

profaneness.  
The sin of such as carry themselves profanely in Gods public worship, 134, 135.   

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

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

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

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

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

Q.  

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

R.  

Reading.  
We should exercise ourselves in the reading of the Word, 172. 291.   

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

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

Regeneration.  
Notes to try it by, 5.   

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

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

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

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

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

S.  

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

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

Samaritans'.  
The Papists resemble them much, 36.   

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

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

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

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

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

Severity.  
Required in the Magistrates and all Christi ans in the discountenancing & punishing of whoredom and other sins, 78.   
Sickness. See Delay.  

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

Silence.  
From good words not always unlawful, 293   

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

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

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

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

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

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

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

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

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

T.  

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

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

Temples.  
Our Churches need not to be stately and glorious, as the Temple of jerusalem was, 119.  
Neither is there that holiness to be ascribed to, or reverence due to our Churches, as was to that Temple, 119. 154.  
Neither is there that necessity of temples now, as there was under the law, 119.  
Yet is it fit we also should have places set apart for God's public worship; and (having such) it is no where so well done as in them, 119. 129.  
Even our Churches should be decently kept, 120. 127.  
The temple of jerusalem was a Type of Christ and how, 155.   

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

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

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

Thanksgiving.  
Of Sacrifices of Thanksgiving, 187.   

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

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

V.  

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

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

W.  

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

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

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

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

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

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

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

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


Adoration.  
Ceremonial Law.  
Exercises of Religion.  
Reverence.     

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

Y.  

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

Z.  

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

Several places of Scripture opened and applied in this Treatise.  
Book. Chap. Verse Folio. Genesis. 17 18 391 Genesis. 18 12 30 Genesis. 19 9 106 Genesis. 29 18 80 Genesis. 32 26 402 Genesis. 45 28 3 Genesis. 50 19 370 Exodus. 4 24 452 Levit. 19 2 196 Levit. 23 10 9 Levit. 26 11 12 166 Num. 12 14 403 Num. 23 21 452 Deut. 12 32 161 Deut. 14 26 92 Deut. 25 3 117 josh. 1 8 20 1 Sam. 2 12 470 1. Sam. 2 30 368 1. Sam. 15 29 6 2. Sam. 6 20 22 116 2. Sam. 12 20 24 etc. 441 2. Sam. 21 1 404 1. King. 8 6 473 1. King. 12 28 161 2. King. 17 33 41 36 1. Chron. 16 29 129 2. Chron. 16 9 484 2. Chron. 26 18 19 21 359 Nehem. 1 11 8 Nehem. 2 1 493 Nehem. 8 1 123 job. 3 13 14 43 job. 5 7 388 job. 6 24 424 job. 20 11 80 job. 29 4 220 job. 31 1 91 job. 32 23 395 job. 36 8 396 job. 36 21 10 job. 40 6. 7 388 Psal. 1 2 20 Psal. 1 3 4 Psa. 4 6 343 Psal. 4 7. 8 335 Psal. 10 4 16 Psal. 18 1 15 Psal. 22 6 12 Psal. 25 8. 9 64 Psal. 27 4 23 Psal. 31 22 453 Psal. 45 7 437 Psal. 50 16 194 Psal. 51 13 85 Psal. 58 4. 5 27 Psal. 58 8 373 Psal. 62 2 400 Psal. 63 1 10 Psal. 63 4 6 Psal. 66 17 7 Psal. 91 11. 12 89 Psal. 94 9 10 68 Psal. 94 12 16 Psal. 101 1 477 Psal. 107 6 396 Psal. 1. 1 10 231 Psal. 116 1 15 Psal 119 1 474 Psal. 119 6 455 Psal. 119 20 10 Psal. 119 24 174 Psal. 119 111 171 Psal. 133 3 383 Psal. 142 4. 5 396 Pro. 1 28 29 18 Pro. 2 3. 5. 6 490 Pro. 6 27. 28. 29 91 Pro. 7 8. 9 10 87 Pro. 8 18 53 Pro. 9 6 17 Pro. 9 13 84 Pro. 13 4 10 Pro. 14 10 48 Pro. 15 15 438 Pro. 2●… 27 194 Pro. 25 12 105 Pro. 25 25 10 Pro. 29 6 438 Pro. 30 9 388 Eccles. 3 1 219 Eccles. 7 3 493 Eccles. 7 4. 5 434 Eccles. 7 18 276 Eccles. 12 1 441 Cant. 2 14 192 Esay. 1 6 12 Esay. 1 11 193 Esay. 1 12 94 Esay. 9 6 13 Esay. 11 9 289 Esay. 26 8. 9 8 Esay. 26 16 396 Esay. 29 8 47 Esay. 29 24 Ibid. Esay. 32 8 482 Esay. 32 9 116 Esay. 33 6 439 Esay. 33 15 89 Esay. 33 24 138 Esay. 35 6 4 Esay. 38 3 50 Esay. 40 2 136 Esay. 44 3 3 Esay. 45 23 116 Esay. 45 24 335 Esay. 51 1 10 Esay. 51 3 4 Esay. 52 7. 8 299 Esay. 53 2 12 Esay. 53 11 17 Esay. 57 19 171 Esay. 65 1 6 jer. 6 16 142 jer. 8 6 19 jer. 9 7 394 jer. 11 18. 19 108 jer. 15 10 109 jer. 17 8 4 jer. 32 40 334 Ezek. 3 14 294 Ezek. 7 25. 26 443 Ezek. 13 13 45 Ezek. 16 61 177 Ezek. 24 13 305 Ezek. 36 25. 26 27 Dan. 7 16 186 Dan. 9 7. 8 12 Hosea. 2 2 87 Hosea. 2 13. 15 401 Hosea. 4 6 17 Hosea. 6 4 10 Hosea. 7 9 403 Hosea. 8 12 29 joel. 2 15 130 Amos. 8 11 43 Micah. 6 8 389 Zachariah 7 5 478 Zachariah 12 10 9 Malachi 1 11 135 Malachi. 2 15 39 Mat. 3 5 249 Mat. 3 7 129 Mat. 5 1. 2 295 Mat. 5 6 189 Mat. 5 44. 45 477 Mat. 6 6 109 Mat. 6 8 5 Mat. 7 7 130 Mat. 7 21 9 Mat. 7 22 14 Mat. 8 17 449 Mat. 10 11 285 Mat. 11 11 288 Mat. 11 15 88 Mat. 11 25 21 Mat. 13 14. 15 313 Mat. 13 44 54 Mat. 13 52 272 Mat. 14 19 164 Mat. 16 18 37 Mat. 18 10 459 Mat. 25 29 9 Mat. 27 46 13 Mat. 27 51 188 Mar. 4 8 4 Mar. 6 4 364 Mar. 6 16 368 Mar. 6 20 66 Mar. 6 21 439 Mar. 10 17 10 Mar. 14 32 15 Luk. 1 53 3. & 312 Luk. 4 5. 9 12 Luk. 7 47 54 Luk. 9 56 448 Luk. 10 20 13. 14 Luk. 10 24 190 Luk. 11 13 8 Luk. 13 24 9 Luk. 13 25 10 Luk. 14 26 139 Luk. 15 18 182 Luk. 15 20 8 Luk. 16 12 53 Luk. 16 24 43 Luk. 21 37 38 273 Luk. 22 25 26 37 joh. 2 23 417 joh. 3 5 3 joh. 3 16 14 joh. 3 8 326 joh. 6 35. 37 52 joh. 6 68 116 joh. 7 38 14 joh. 8 47 253 joh. 8 48 175 joh. 8 58 190 joh. 9 5. 6 449 joh. 10 3 289 joh. 12 39 17 joh. 14 31 476 joh. 16 9 14 joh. 16 5 228 Acts. 8 1 240 Acts. 12 23 40 Acts. 13 48 340 Acts. 20 24 273 Rom. 1 19 20 160. 204 Rom. 2. 18. 20 469 Rom. 3 4 39 Rom. 4 16 338 Rom. 4 18 419 Rom. 4 23 162 Rom. 6 12 229 Rom. 7 18 22. & 53 Rom. 8 26. 27. 9 Rom. 8 28 394 Rom. 9 2. 3 178 Rom. 11 25. 26 177 Rom. 11 29 52 Rom. 11 33 231 Rom. 13 4 78 Rom. 13 14 455 Rom. 14 3. 10 459 Rom. 14 6 477 Rom. 14 23 139 Rom. 15 14 66 Rom. 15 27 177 1. Cor. 1 12 17 1. Cor. 1 18 23. 30 1. Cor. 1 20 151 1. Cor. 1 21 251 1. Cor. 1 26. 27 222 1. Cor. 1 29. 31 28 1. Cor. 2 4 33 1. Cor. 6 12 3 1. Cor. 7 31 3 1. Cor. 7 33 240 1. Cor. 9 2 290 1. Cor. 12 8 308 1. Cor. 14 25 105 1. Cor. 16 10 269 2. Cor. 3 5 5 2. Cor. 3 5 290 2. Cor. 4 7 370 2. Cor. 5 2 337 2. Cor. 5 21 12 2. Cor. 7 2 319 2. Cor. 7 11 86 2. Cor. 8 10. 12 8 2. Cor. 10 4 33 2. Cor. 13 5 53 Gal. 3 2 280 Gal. 3 13. 14 12 Gal. 3 24 15 Gal. 5 6 54 Ephes. 1 11 6 Ephes. 2 8. 9 28 Ephes. 4 18 16 Ephes. 5 4 88 Ephes. 5 13 373 Ephes. 6 7 493 Phil. 2 13 8 Phil. 3 8 14 Phil. 3 10 22 Phil. 3 14 272 Phil. 3 13 483 Phil. 3 21 395 Phil. 4 11. 12 4 Phil. 4 12 239 Colossians. 3 23 479 1. Thess. 2 1 305 1. Thess. 5 4 443 1. Thess. 5 13 298 2. Thess. 1 5 61 1. Tim. 1 9 10 331 1. Tim. 2 4 137. 330 1. Tim. 4 4 440 1. Tim. 4 12 66 1. Tim. 4 13. 14. 15 271. 290 1. Tim. 5 17 316 1. Tim. 6 1 494 1. Tim. 6 6. 8 3 1. Tim. 6 17 45 2. Tim. 4 2. 3 271 Heb. 2 9 249 Heb. 5 4 364 Heb. 6 9 10. 11 482 Heb. 9 7 16 Heb. 9 8 189 Heb. 12 10 421 Heb. 12 29 43 Heb. 13 7 274 jam. 1 17 52 jam. 2 16 317 1. Pet. 1 8 419 1. Pet. 1 12 13 1. Pet. 4 4 29 2. Pet. 1 5 137 2. Pet. 2 9 10 84 2. Pet. 2 20 291 1. joh. 3 9 51 1. joh. 3 10 473 jude.  20 7 Reu. 2 2. 3 51 Reu. 3 17 15 Reu. 4 10. 11 39   


THE FIRST LECTURE, ON JANVARIE XXXI. MDCVIII.  JOH. FOUR X. 
jesus answered, and said unto her; If thou knewest that gift of God; and who it is that saith to thee, give me to drink; thou wouldst have asked of him, and he would have given thee, living water.  
THE occasion of these words, and the dependence they have upon that which went before, is this; Our Saviour hearing that john was imprisoned by Herod, and foreseeing that they that had prevailed thus far against john, would now also 
Mar. 1. 14.  practise against himself, (because he knew the Pharisees had heard, that he had made and baptised more Disciples than john; to prevent this danger, 
Ver. 1.  and that he might not be interrupted in his ministry, before he had finished his course) he fled, and left judea, and departed into Galilee, because (though Herod that had imprisoned john, was Tetrarch of Galilee; yet) the Pharisees (who had the 
Ver 3. Luke 3. 1.  chief hand in john's troubles) were not so strong there, as in judea, and about jerusalem. Now in his journey from judea into Galilee, he went through Samaria, (not of set purpose to teach the Samaritans, for as he forbade his Disciples when he sent them forth to preach, to enter into the Cities of the Samaritans, and bade them go only to the lost sheep of the house of Israel; so he saith 
Mat. 10. 5, 6.  of himself, that he was not sent, but unto the lost sheep of the house of Israel) but by occasion only: because it lay directly in his way, from that part of judea 
Mat. 15. 34.  (where he was) into Galilee; and therefore the Evangelist saith, He must needs go through Samaria. As he passed through that country; he came to Sychar a City of Samaria, that was famous in sundry respects, for jacob had 
Luk. 9 52. Ver. 4.  dwelled there, and given to joseph his best beloved Son, his possession near unto it; and digged a Well, which to this day remained, and bore the name of Jacob's Well. Upon this Well our Saviour sat him down; both because he 
Ver. 6.  was weary with travail; and also because he was a thirst; and it was about noon. For (to show himself to be very man, and how he was content to take on him the form of a servant, and debase himself for our sakes) he took our nature with all the infirmities thereof (excepting sin,) and was (as it seemeth) even more wearied and weakened with travel, and more thirsty also then his Disciples were; for they were able to go further into the City without resting themselves or desiring water. As he was sitting thus upon the Well, to rest, cool, and refresh himself, There came a woman of Samaria to draw 
Ver. 7.  water; and he asketh her some to drink. Not so much because he did thirst after drink (though indeed he did so, as hath been said) for he knew before she spoke what she would answer him, and how she would deny him as because he thirsted after the salvation of this wretched woman; and would take occasion hereby, to confer with her, and to instruct her. For so soon as he was entered into conference, he forgetteth his thirst, and desireth no more any water of her. Now the Evangelist saith, the occasion he took to ask her water, was this, that his Disciples (whose service he might have used for the drawing of him some water) were gone into the City to buy meat. 
Ver. 8.  For our Saviour (though he had no house and land of his own) yet he lived not by begging, nor of mere alms, but had money of his own, which his hearers and friends bestowed on him. The woman perceiving (both by his speech and apparel) that he was a jew; giveth him no water; but wondereth; that he being a jew, should ask any of her being a Samaritan, and giveth this for the reason why she wondered; because such was the mortal hatred that the jews did bear to the Samaritans (partly by reason of their difference in Religion, and partly because of the old injuries that they had received from them) as that the jews meddled not at all, nor would have any dealing with the Samaritans. Hereupon follow the words that I have now read unto you, wherein our Saviour doth neither reject her in wrath, (for being so void of humanity, as not to give a little water to one that asked it in his need) nor answereth directly her question; nor importuneth her further for water; but gently reproveth her; yet not for denying water, but for not making that use of him she should have done, and taketh occasion thereby, to discourse unto her of another manner of water, that he had to bestow upon her; which she would have asked of him, if she had known him. But yet because he would draw her on to further speech, and stir up in her a desire to question and inquire of him; he doth not in plain terms deliver his meaning to her, but in a parable, as if he should have said thus unto her; Thou takest me to be an ordinary jew, and therefore refusest to gratify me in this small thing; but if thou knewest me well, and what a gift the Lord maketh offer of unto thee, and all his people, in sending me into the world; thou wouldst have esteemed of me better than thou dost; thou wouldst have thought thyself not good enough to have given me water; but wouldst have begged of me, and I would have given thee a better and far more excellent kind of water then this is, that I have desired of thee.  
Now there are in these words three principal things to be observed.  
1. What it was that he had to bestow on her, and which he was desirous to have bestowed on her, water of life, by which (though in the letter he meaneth spring-water, for so she understood him, and so is this word used, Gen. 26. 19 Isaaks servants digged in Gerar a Well of living water, yet thereby) as by a Metaphor he meant the Spirit of God.  
2. What her duty was to have done, and how she might have obtained this water of life, She should have asked it, and he would have given it her.  
3. What the cause was, why she asked it not, She knew not Christ whom he calleth here that gift of God, and who was the person that now spoke unto her.  
The first thing then that offereth itself in these words to our consideration is this, that our Saviour calleth the spirit of regeneration, water of life. For that he meaneth this of the Spirit, it is evident both by that which he saith, ver. 14. (where also we shall have more fit occasion to inquire why he calleth it, Spring water, or water of Life) and more plainly, joh. 7. 38, 39 Where when he had said, He that believeth in me, out of his belly shall flow rivers of water of life, in the next verse the Evangelist interpreteth him thus, This spoke he of the spirit; from thence then we have this to learn.  
That the Spirit of God, in what heart soever it dwelleth, is in effect and operation like unto water. For the proof of this, all those places might be 
Doct. 1.  brought, where the Spirit of God is compared unto water: but I will content myself with one or two, Esa. 44. 3. the promise which in the beginning of the verse is made, I will pour water upon the thirsty, and floods upon the dry ground, is interpreted thus in the latter end of the same verse, I will pour my Spirit upon thy seed, and my blessing upon thy buds; So joh. 3. 5. Unless a man be borne again of water and the spirit, he cannot enter into the Kingdom of God. In which respect also it is used in Baptism, to signify, not only the blood of Christ, but the spirit of regeneration also.  
The reason is the great similitude that is between the Spirit of God and water in effect and operation: which may be discerned principally in four points. 
Reason.   
First, whereas before a man be regenerate, the Lord is to him, and in his apprehension, as a consuming fire, as the Apostle speaketh, Heb. 12. 29. He never 
1.  thinketh seriously of him, and of his appearing before him, but he is troubled and ready to say with them, Esa. 33. 14. Who among us shall dwell with the devouring fire? the Spirit of God, and nothing but it, (like water) allayeth this heat, cooleth and refresheth the soul of man; for by it, the love of God is shed abroad in our hearts, as the Apostle speaketh, Rom. 5. 5. and the blood of Christ is effectually applied and sprinkled upon the conscience.  
Secondly, whereas before a man be regenerate, he is (like unto the dropsy 
2.  man) in a continual thirst; or like him that hath the disease which is called the dog's hunger, never satisfied, never contented: the Spirit of God (like water) quencheth this thirst, and satisfieth the soul of man, by it the hungry soul is filled with good things, as the blessed Virgin speaketh, Luk. 1. 53. by it the soul is satisfied as with marrow and fatness. As David speaketh, Psal. 63. 3. This (by the assurance that it giveth to the heart of the favour of God in Christ) worketh that contentment in it, as it makes a man able to say, as jacob did when he heard that joseph was alive, Gen. 45. 28. It is enough. He that hath once received the spirit of grace (which is the pledge and earnest of our eternal inheritance) will be able (out of full contentedness of mind) to glory with David, Psal. 16. 6. The lines are fallen to me in pleasant places, yea I have a goodly heritage.  
And whereas nothing so much hindereth the tranquillity of our minds, as the immoderate desire of worldly things; the Spirit of God slaketh that thirst, and unsatiable desire; and teacheth us to be contented with a little. A little wealth, a little pleasure, a little credit will content us when we have this spirit. Therefore when Paul had said, that Godliness with contentment (that is, which always maketh a man content with his own estate) is great gain, 1 Tim. 6. 6. he tells us immediately how mean a state a man will be content with, if he be godly indeed: if we have food and raiment, (saith he) v. 8. So that, he that hath the spirit of grace, useth not these earthly things, with that thirst and greedy appetite, that other men do; but with more sobriety and indifferency of mind. Using, but not over-using them, 1. Cor. 7. 31. using them so, as he can want them, if need be. I may do all things (saith Paul, 1 Cor. 6. 12.) but I will not be brought under the power of any thing. and Phil. 4. 11. 12. I have learned in whatsoever state I am therewith to be content, I know how to be abased, etc.  
Thirdly, whereas a man before he be regenerate, is filthy and unclean, his words unclean, Mat. 15. 18 his best actions unclean, Pro. 15. 5. but his heart 
3.  especially more filthy than any sink, jer. 17. 9 yea so filthy, that as he that was unclean under the Law, made every thing he touched unclean, Num. 19 22. yea though the thing were otherwise holy, Hag. 2. 14. so is it in this case, Tit. 1. 15. Unto them that are defiled and unbelieved is nothing pure. And thus filthy is the unregenerate man, not in the Lords eyes only, as the Lord speaketh, Zach. 11. 8. My soul loathed them; and in the eyes of every good man, Pro. 29. 27. An unjust man is an abomination to the just, but even in his own eyes also, when God shall be pleased to open them. Insomuch as the man that taketh most pride in himself, if the Lord should lay him naked to himself, would loathe, and abhor himself, as job saith he did, job. 42. 6.  
If the Lord should break up that sink that is in him, he would not be able to abide himself; as in that fearful example of judas, Mat. 27. 4, 5. we may plainly see.  
Now where the Spirit of God cometh, it (like water) cleanseth all things; it makes the heart clean, the tongue clean, the whole man clean, The fear of the Lord is clean, saith David, Psal. 19 9 and Ezek. 36. that which is said, vers. 25. I will pour clean water upon you, and you shall be clean, is thus expounded, vers. 26. 27. A new heart will I give you, and a new spirit will I put within you, I will put my spirit within you, and cause you to walk in my statutes. The Spirit of God is this clean water that maketh us clean.  
Fourthly, whereas a man before his regeneration, is as barren and unfruitful, as any desert, and thereunto compared, Esa. 32. 15. 16. yea as unable to 
4.  do, speak or move to any thing that is good, as a dead man is, Eph. 2. 1. Altogether unprofitable, not one that doth good, no not one, as the Apostle speaketh, Rom. 3. 12. Where the Spirit of God comes, (like water) it makes the heart fruitful unto God, it maketh our desert like Eden, and our wilderness like to the garden of the Lord, as the Prophet speaks, Esa. 51. 3. Insomuch as though every one that hath the Spirit of God, be not in the like measure fruitful, (for in the good ground the seed brings forth in some but thirty, in some sixty, in some an hundred fold, Mar. 4. 8.) yet every one is fruitful in some measure: yea able to bring forth his own fruit in due season, as the Prophet speaketh, Psal. 1. 3. Able, not only to wish well, and have good motions; but to speak, and do well also.  
He that was lame before, shall leap as an Hart, and the tongue of him that was dumb before shall sing, Esa. 35. 6. yea the Spirit of God makes him that hath it, able even in the time of heat (of persecution) to continue fruitful, as the tree planted by the waters, that spreadeth out her roots by the river, which shall not see when heat cometh, but her leaf shall be green, and shall not be careful in the year of drought, neither cease from yielding fruit, jer. 17. 8.  
This Doctrine serveth for a touchstone for every one to try himself by: we 
Use.  all profess that we are baptised, and so washed with this water, even borne again of water and of the holy Ghost, joh. 3. 5. without which we shall be as much the better for our outward Baptism; as the wicked Egyptians were, by the Red Sea which was a type of it, 1 Co. 10. 2. (that which was the means of safety and escape unto God's people, was a means of utter perdition unto them, Neh. 9 11,) and as they are, for the Lords Supper, that receive it unworthily, He that eateth and drinketh unworthily, eateth and drinketh damnation unto himself, (saith the Apostle) 1 Corinth. 11. 29. We profess we have the Spirit of God (and indeed our case is most miserable without it. If any man have not the Spirit of Christ, he is none of his, Rom. 8. 9) Let us try our selves by this Doctrine. If the Spirit of God be in thee indeed, thou shalt discern it by these four effects, wherein it is like unto water. 1. It will pacify thy conscience, and free thee from the slavish fear of God, and of his wrath. 2. It will breed contentment in thy mind, by abating in thee the immoderate desire of earthly things. 3. It will cleanse thy heart and life from that filthiness wherewith before thou wert defiled. 4. It will make thee fruitful unto God, meet for thy Master's use, and prepared unto every good work, as the Apostle speaks, 2 Tim. 2. 21.  
But of the uses that this Doctrine serveth unto, we shall have occasion to speak further upon the 14. verse.   

Lecture the second, Feb. 7. 1608.  
FOlloweth now the second part of this text, viz. What this woman should have done, and how she might have obtained this Water of life, she should have asked of him, and he would have given it her. If she had known him aright, she would have asked it, and he blames her for not ask it; and if she had asked it (though she were a Samaritan, and one that for so many years to this present had lived in so great sin) yet would he have given it her.  
Where we have first to learn. That it is not only the duty of every one 
Doct. 2.  that would be saved, and obtain God's grace, to ask it; but it is also the property of all that God meaneth to save, to beg grace of God: Look whom God purposeth to bestow his grace and salvation upon, they shall desire it unfeignedly, and ask it of him. Every man must ask and cry for grace; every man shall certainly do it, whom God intendeth to save. I shall best confirm this Doctrine, by answering that which our profane hearts are apt to object against it.  
No man can desire grace till he have received God's Spirit, 2 Cor. 3. 5. We 
Ob. 1.  are not sufficient of ourselves to think any thing that is good.  
I answer, that this is true indeed; but yet this is the first work of God's Spirit, in those whom he meaneth to save: he works in them a feeling of the 
Answ.  need they have of grace, and makes them able to cry to him for it. He first makes them poor in spirit, and mourners, meek also and humble for that their poverty, and then he breeds in them an hunger and thirst after righteousness, as we may see in that Gradation Christ useth, Mat. 5. 3. 6. He poureth upon them the spirit of grace and of supplications as the Prophet speaketh, Zach. 12. 10. The spirit of grace, so soon as it entereth into the heart (so soon as the work of grace is begun in a man) it makes him plentiful and abundant in supplicating and suing unto God for mercy and grace. Because ye are sons, (saith the Apostle, Gal 4. 6.) God hath sent forth the spirit of his Son into your hearts; and how doth the Spirit first show himself to be entered into our hearts? surely by his crying Abba Father; that is, by making us cry to God as to our Father for mercy and grace.  
The Lord knoweth our case well enough, and what we need, to what purpose then should we thus pray? Your Father knoweth what things ye have need 
Ob. 2.  of, before you ask him, (saith our Saviour) Mat. 6. 8.  
I answer: that is a good reason indeed against vain babbling, when (as if we had to deal with a man, that cannot know our desires, but by our words) we 
Answ.  are more abundant in words then in affection. But though God know our wants before we ask, yet he willeth us, to make by prayer our desires known to him, even as if he were otherwise ignorant of them. In every thing (saith the Apostle, Phil. 4. 6.) Let your requests be made known unto God, by prayer and supplication. Yea, he hath conditioned thus with us, that if we would have any good thing from him, we must pray for it. Ask and it shall be given you, saith our Saviour, Mat. 7. 7. and jer. 33. 3. Call unto me and I will answer thee, and show thee great and mighty things which thou knowest not, Pro. 2. 3, 5. If thou callest after knowledge and criest for understanding, then shalt thou understand the fear of the Lord.  
The Lord hath determined in his eternal Counsel who shall be saved, and 
Ob. 3.  who shall have grace. He worketh all things after the Counsel of his own will, saith the Apostle, Eph. 1. 11. And my prayer cannot alter his purpose: God is not as man, that he should repent, saith Samuel, 1 Sam. 15. 29.  
I answer: that as God hath determined who shall be saved and attain to 
Answ.  grace, so hath he decreed this to be the means, whereby they shall attain to grace and salvation. So that by this a man shall know, whether God have purposed to save him, if he give him an heart to cry to him for it, Ezek. 36. 37. When the Lord had declared how he had decreed the return of his people from captivity; He addeth, I will yet for this be sought of the children of Israel to perform it unto them. And jer. 29. When the Lord had promised them Verse 11. I know the thoughts that I have thought toward you, even the thoughts of peace, and not of trouble, to give you an end, and your hope; he addeth, that when the time of their visitation should come, that he should execute and perform his decree unto them, ver. 12. Then shall ye cry unto me, and you shall go and pray unto me. So that even as a man cannot, nor may not presume to search into God's Counsel, till himself be pleased to reveal it, nor give any guess, what God hath decreed concerning him, till he begin to execute his decree: Deut. 29. 29. The secret things belong unto the Lord; so can no man say that God hath purposed his salvation, till he give him an heart unfeignedly to desire it.  
The Lord is not of that disposition men are of, who will not give unless they be asked; He is far more gracious and bountiful, and gives to them 
Ob. 4.  that never asked, Esay 65. 1. I am found of them that sought me not.  
I answer: that indeed we can never seek to him for grace, till he by his Spirit of grace begin effectually to call us; but when the hour once cometh, 
Answ.  that God hath determined to execute the decree of our election, and to call us, the first grace he worketh in us, is the Spirit of supplication, as we heard before. Therefore it is said in the same place, Esay 65. 1. I have been sought of them that asked not. Though we had no ability nor mind to ask grace of him before, yet than he makes us to seek to him for it. And though the Lord be of a bountiful and gracious disposition, yet useth he (in spiritual things especially) not to be bountiful to any but to those, unto whom he gives grace to seek to him: and is not this bounty sufficient? Moses speaking of God's marvelous goodness to his Church, expresseth it thus, Deut. 4. 7. What nation is so great unto whom the gods came so near unto them, as the Lord our God is near unto us in all things that we call unto him for. So David setteth forth the plenteousness of God's goodness and mercy by this, Psal. 86. 5. Thou Lord art good and ready to forgive, and plenteous in mercy, unto all them that call upon thee. And Paul speaking of God's bounty, saith, Rom. 10. 12. He that is Lord over all, is rich unto all that call upon him.  
The Reasons why none can look for grace and mercy from God, but those that ask for it, why he will be sought unto for it, are three. 
Reason.   
The first of them respecteth the Lord himself and his glory, for God counteth himself greatly honoured, when his people pray unto him, and depend 
1.  upon him; as it is an honour to a man on earth, to be much sought unto, and to have men rely wholly upon him. This the faithful knew well, and have by this consideration been provoked to this duty. Therefore David saith, Psal. 63. 4. I will magnify thee all my life, and lift up my hands in thy name; when he lifted up his hands unto God he magnified him: and Psal. 66. 17. I called unto him with my mouth, and he was exalted with my tongue. He esteemed (doubtless) meanly enough of his own prayers though he thus spoke; but he knew that God accounteth himself to be highly exalted and honoured by this, when his servants thus seek unto him. In which respect also the Church voweth this to God, as a duty whereby she knew God accounted himself to be much honoured, Psal. 80. 18. Quicken us, and we will call upon thy name.  
The second respecteth the benefit we receive by it; for by praying, our faith, repentance, love and zeal is exercised; and as the strength and vigour 
2.  of our bodies, is by exercise maintained and increased; so is grace also increased by exercise, jude 20. But ye beloved, edify yourselves in your most holy faith, praying in the Holy Ghost. By exercising our faith, and repentance, and love, in prayer, we shall edify ourselves.  
The third respects the nature of grace, for he that once hath but the least measure of a true taste of it, will esteem it above all things in the world, 
3.  and therefore cannot choose but earnestly desire more of it, and he that doth not desire it, contemneth it. He that hath found the true treasure, and joyeth in it; will sell all that he hath to purchase it, Mat. 13. 44. 2. Every blessing is the sweeter to the godly, and certainer token of God's love; if they can feel they have obtained it by prayer. David gives this for the reason of his thankfulness, and why God's mercy in his deliverance was so sweet unto him, why he would extol the Lord for it, Psal. 30. 2. because he obtained it by his prayer. O Lord my God (saith he) I cried unto thee, and thou hast healed me. 3. Yea though they obtain it not, they can bear the want of it the better, if they know they have prayed for it, Phil. 4. 6. 7. In every thing by prayer and supplication with thanksgiving, let your requests be made known unto God, and the peace of God which passeth all understanding, shall keep your hearts and minds through Christ jesus.  
The Use of this Doctrine is, first, to exhort every man to four duties.  
1. Labour for an unfeigned desire of grace; for till this, thou canst never have any assurance of thy salvation, nor receive any grace from God: Luke 
Use 1.  1. 53. He filleth the hungry with good things, and the rich he sendeth empty away.  
2. Labour for the Spirit of prayer and supplication; for without this thou canst receive no good thing from God, specially no grace, james 4. 7. Ye have not, because ye ask not.  
3. In the best means, cry and pray to God for grace; else shall they not profit thee. Thus did David, though he enjoyed excellent means of grace, Psal. 25. 4. 5. Show me thy ways O Lord, teach me thy paths, lead me in thy truth, and teach me. and 119. 12. 33. Teach me thy statutes: teach me O Lord the way of thy statutes.  
4. If thou ever hadst this desire, this Spirit of supplication, and feelest it decayed in thee, oh stir it up again, and strive to recover it; and herein I may say to thee, as the Apostle to them, Heb. 10. 32. Call to remembrance the former days; and as our Saviour to the Angel of the Church of Ephesus, Reu. 2. 5. Remember (even in this) from whence thou art fallen and repent. For as your desire of grace decayeth, so doth your assurance and comfort decay.  
Secondly, this doctrine serveth to reprove the wicked, and show the fearful estate of such as are void of all desire of salvation, Psal. 119. 154. Salvation 
2.  is far from the wicked, for they seek not thy statutes. Certainly thou art yet in thy sins, in the state of a child of wrath. If thou say well, if God have decreed to save me, I shall do well enough: I answer, thou presumptuous fool, what hast thou to do with God's secrets, Deutr. 29. 29. while thou continuest with●…t all desire of grace, thou hast cause to fear thou art a reprobate.  
But we shall make the better use of this Doctrine, when we have learned the doctrine that followeth.  
We are therefore further to observe, that as Christ telleth her, what she should have done to obtain this water of life, she should have asked; so he telleth her also what he would have done if she had asked, he would have given it her: though she were a Samaritan, and a most wicked woman also.  
Whence we learn, That all such as can unfeignedly desire and ask grace 
Doct. 3.  of God, shall be sure to obtain it. See the express promises of God for this: Mat. 〈◊〉. 6. Blessed are they that hunger and thirst after righteousness, for they shall be filled. Mat. 7. 8. Every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. Rom. 10. 13. Whosoever shall call upon the name of the Lord, shall be saved. Reu. 22. 17. Let him that is a thirst come. And whosoever will, let him take the water of life freely.  
The reasons of this are three. 
Reason.   
1. The infinite goodness of the Lord, and the earnest desire he hath of 
1.  the salvation and conversion of men. See this here in Christ; he laboureth to work this desire of the water of life in this wretched woman. So Esay 65. 1. Behold me, behold, etc. and so ver. 2. I have spread out my hands all the day unto a disobedient people. Can he then reject them that unfeignedly desire his grace, who is himself so earnest a suitor to us that we would seek and receive it.  
2. The delight God taketh in, and the readiness that is in him to accept of the prayers, and to grant the requests of his servants, Psal. 145. 19 He will 
2.  fulfil the desire of them that fear him, he also will hear their cry and will save them; specially the prayers they make for spiritual things. The speech pleased the Lord that Solomon asked this thing, 1. Kin. 3. 10. & Luk. 11. 13. How much more shall your heavenly Father give the holy Spirit to them that ask him? as if he should say, that is a gift which you may be sure to obtain if you beg it, and which is meet for your heavenly Father to give. Insomuch as the Lords manner hath been to meet his servants as it were in the midway whom he hath seen coming towards him this way, and to prevent them, Esa. 65. 24. Yea before they call I will answer and while they are yet speaking, I will hear. As the Father of the Prodigal did, Luk. 15. 20. When he was yet a great way off, he saw him, and had compassion on him, and ran, etc.  
3. He that desireth grace must needs have the spirit, for this desire cannot come of nature, Phil. 2. 13. It is God that worketh in you both to will and to do, of 
3.  his own good pleasure. Yea this is a singular grace, Ye have begun (saith the Apostle, 2 Cor. 8. 10,) not only to do, but also to be willing; making it a greater grace to be willing and desirous to do well, than it is to do the thing that is good, and thereupon inferreth verse 12. If there be first a willing mind, a man is accepted according to that he hath, and not according to that he hath not. Yea, this is almost all that the faithful have, many times to comfort themselves withal, that they find in themselves an unfeigned desire to please God. This was all that Nehemiah could say of himself, and the rest of his brethren, Neh. 1. 11. that they did desire to fear God's name. And the Church, Esa. 26. 8. The desire of our soul is to thy name, and to the remembrance of thy holiness; and Vers. 9 with my soul have I desired thee in the night. This was Paul's comfort Rom. 7. 18. To will is present with me. They must needs be sure therefore of grace, that have an unfeigned desire of it, for they have it already. No man can unfeignedly desire faith, that hath not faith, nor repentance, that hath not repent, etc.  
This Doctrine serveth, first for the comfort of such as mourn in Zion, because of their great want of grace. Their faith, knowledge, hatred of sin, etc. 
Use 1.  are so weak, that they cannot discern them, and therefore doubt, they are not in the state of grace. Let such for their comfort apply this doctrine to themselves. Thou desirest nothing in the world more than God's favour and grace; thou mournest for the want of it; Be of good comfort, God accepteth graciously of this unfeigned desire. Remember to thy comfort, Christ will not quench the smoking flax, Mat. 12. 20. Remember how he accepted the weak faith of that poor man, Mar. 9 24. the truth whereof appeared most in a desire to believe.  
They that can but sob unto God unfeignedly, have the Spirit of prayer, though they know not what to pray as they ought, Rom. 8. 26. 27. This thy desire is a certain sign thou art in the state of grace, and that thou shalt increase in grace also. To every one that hath (and by exercising it, doth show that he hath any measure of true grace) shall be given (saith our Saviour, Mat. 25. 29.) and he shall have abundance. And though thou do not yet, thou shalt be sure one day to find comfort, according to that prophetical prayer of David, Psal. 40. 16. which also implieth a promise in it, Let all those that seek thee, be glad and rejoice in thee.  
For exhortation unto two duties. 1. That what grace soever any of us 
2.  want, wherein we find ourselves most weak, and defective (as who feels not in himself many defects?) we should seek (with faith and confidence) to draw it out of the walls of salvation (as the Prophet speaketh, Esa. 12. 3.) by this bucket of hearty prayer. 2. Be in thy prayers more earnest and plentiful for heavenly, then for earthly blessings. For first, no prayer pleaseth God so well. Secondly, In no prayer thou canst have so much assurance to prevail. 3. This is the readiest and surest way, even to obtain earthly blessings; if thou canst seek heavenly first and more earnestly: according to that promise, Mat. 6. 33. First seek the Kingdom of God and his righteousness, and all these things shall be added unto yond.  
For the reproof and terror of ungodly men. First, Is there not so much in thee as unfeignedly to desire God's grace, and thine own salvation? then art 
3.  thou certainly quite void of all grace; and consequently, in a most miserable estate. For the smallest measure of true grace, that can be in a man, is to hunger after grace in the want thereof. Secondly, This discovereth the fearful estate of all such as shall perish everlastingly; They must needs be all inexcusable that perish, because they did not so much as desire salvation, nay, (like profane Esau's) they contemned it: The Lord would have saved them, and they would not; as Christ complaineth of the jews, Mat. 23. 37. Insomuch as, in the day of the Lord, the father shall not pity his own child that is damned, nor the child his own father, but even in this that shall be fulfilled in that day which the Prophet speaketh in another case, Psal. 58. 10. The righteous shall rejoice when he seeth the vengeance.  
But against all that hath been said of this point, it may be objected, that this is a hard and absurd Doctrine, may any man be saved that will, that desireth 
Object.  salvation? is there any man so mad that would not be saved? Do we not read of Balaans', Numb. 23. 10. and of sundry others, Mat. 7. 2●…. and 25. 11. Luke 13. 24. that have desired to be saved, and yet have perished everlastingly?  
I answer, it is true; and I say further, that if every one that hath a kind of desire to be saved, might come to heaven, there would be but a few in hell. 
Answ.  But this I say also, that none of all those have miss of salvation, or of saving grace that have desired it unfeignedly.  
Five differences may be observed between the desires of those men, whose examples have been objected, and the desires of God's children.  
1. They desire it not unfeignedly, because they desire it not earnestly: for they will take no pains to obtain it, nor use the means with any diligence: Pro. 13. 4. The sluggard lusteth, but his soul hath nought; and 21. 25. The desire of the slothfall slayeth him, for his hands refuse to work. They will forgo nothing for it. The rich Ruler seemed earnestly to desire salvation, Mar. 10. 17. but indeed he did not; there were other things he loved much better. When a man will pretend a desire to be saved, and yet will not leave his whoring, drunkenness, swearing, profaning the Sabbath, but hates to be reform in these, and such like things, shall we say he doth unfeignedly desire it? No, no; they that seek him with their whole heart, will work none iniquity, but walk in his ways; saith David, Psal, 119. 2, 3. Contrarily, the godlies desire is earnest, Ye shall seek me, and find me (saith the Lord, jer. 29. 13.) when ye shall search for me with all your heart.  
2. They desire it not unfeignedly, because they desire it not constantly, but as by fits of an ague, and flashes of lightning: All their goodness is (as the Prophet speaketh, Host 6. 4.) as a morning cloud, and as the early dew it goeth away. Contrarily, the godlies desire is constant: My soul breaketh (saith David, Psal. 119. 20.) for the longing that it hath to thy judgements at all times.  
3. They desire it not unfeignedly, because they desire it not seasonably, but put it off till the day of salvation, and time God hath set for their conversion, be past, when the Master of the house is risen up, and hath shut to the door, (as our Saviour speaketh, Luk. 13. 25.) Whereas that which a man desireth unfeignedly and earnestly, he will seek presently and without delay. He, whose soul thirsteth after God, will seek him early, as David speaks, Psal. 63. 1. The Kingdom of God must be sought in the first place, Mat. 6. 33.  
4. They desire it not unfeignedly, because they desire it only out of the slavish fear of God, and of his wrath, When their fear cometh as a desolation, and their destruction like a Whirlwind, (saith Solomon, Pro. 1. 27. 28.) then they call upon God, but he will not answer them, they seek him early, but find him not: Whereas, the godly desire it out of love to God, and his grace principally, as David did so earnestly desire to dwell in God's house, that he might behold the beauty of the Lord, Psal. 27. 4. And out of the love he bore to him for his goodness.  
5. They desire mercy, but not grace, and freedom from their misery, which is the fruit of their sin, rather than from their sin, which is the root of their misery: They choose iniquity rather than affliction, as Elihu speaks, job 36. 21. Whereas the godly desires as well grace, and power to repent, and to be delivered from the power of sin, as mercy and favour for the pardon of his sin. So did David, Psal. 51. 10. Create in me a clean heart, O God, and renew a right Spirit within me. Harken unto me (saith the Prophet, Esa. 51. 1.) Ye that follow after righteousness, Ye that seek the Lord. No man seeks the Lord and his favour aright, but he only that followeth after, that is, doth earnestly and with his whole endeavour, seek and desire to lead a godly life.   

Lecture the third, Feb. 14. 1608. JOHN FOUR X.  
FOlloweth now the third part of the Text, viz. what the reason was, she begged not of Christ this water of life: She knew not that gift of God, and who it was that said unto her give me drink. By that gift of God, he meaneth himself, (as shall appear in the Doctrine;) and the words following are an explication of these words. As if he should say, If thou knewest that gift of God, that is, if thou knewest who it is that saith unto thee, give me drink, if thou knewest me, thou wouldst have asked, etc.  
In the words three things are to be observed.  
1. That he calleth himself that gift of God.  
2. That he saith, the cause why she asked not the water of life of him, was for that she knew him not.  
3. That he saith, if she had known him, she would have asked it of him.  
First then, in that our Saviour calls himself that gift of God, we learn, That Christ is a gift of God, yea the chief, the greatest gift, the principal fruit of 
Doct. 4.  his favour that ever God gave unto men. Many other excellent gifts he hath bestowed on men. A wonderful token of God's love to man it is, that he made all the creatures (whereof many are far more glorious and excellent than himself) for his use. This David (when he considered it) wondered at, Psal. 8. 1. 9 So the comfortable use of his creatures, and that gladness of heart, he giveth us, in the enjoying of them, filling our hearts with food and gladness, as the Apostle speaks, Acts 14. 17. Is also a great gift of God, and so Solomon calls it, Eccl. 5. 18. And yet a greater gift than these it is, that he makes us partakers of the divine nature, and gives us his spirit: The Apostle calls this an unspeakable gift, that the Corinthians were able to yield a voluntary submission to the Gospel; and to give cheerfully for the relief of the poor Saints, 2 Cor. 9 15. And David, when he saw how willingly the people had offered to the building of the Temple, wonders at this grace and gift of God bestowed on them, 1. Chro. 29. 14. Who am I (saith he) and what is my people that we should be able to offer willingly after this sort? In a word, the gifts of God upon man, and the tokens of his favour to him are so many and so great, as no man is able to express them, Psal 40. 5. O Lord my God (saith David) thou hast made thy wonderful works so many, that none can count in order to thee thy thoughts towards us: I would declare and speak of them, but they are more than I am able to express.  
Yet are none of them worthy to be named in comparison of this gift: the giving of his own Son to us, is a far more excellent gift, and token of his love, than all the rest. When the Prophet had spoken of the great joy of God's people, Esa. 9 3. They have rejoiced before thee, according to the joy of harvest, as men rejoice when they divide a spoil: He gives the reason of this joy, Verse 6. For to us a Child is borne, to us a Son is given. So the Apostle comparing Christ, and the benefits we receive by him, with Adam, and the damage we sustain by him: Rom. 5. Calleth Christ oft the gift of God, Verse 15. The gift is not so as the offence, for if through the offence of one many be dead, much more that grace of God, and the gift by grace: which is by one man, jesus Christ, hath abounded unto many. And Verse 17. For if through the offence of one, death reigned through one, etc. So our Saviour himself speaks of this, as of the greatest love that ever God showed or could show unto man: joh. 3. 16. God so loved the world, that he gave his only begotten Son. And the Apostle john, 1 joh. 4. 9 In this appeared the love of God towards us, because God sent his only begotten Son into the world, that we might live through him: and Ver. 10. Herein is love, not that we loved him, but that he loved us, and sent his Son to be a reconciliation for our sins.  
The reasons, whereby this may appear to be the greatest gift that ever God gave man, are three.  
1. In respect of the Lords affection towards us, declared in this gift.  
2. Of the benefit we receive by this gift, and the fruits and consequents of it.  
3. The freeness of this gift. For the first, though Christ were more worth than ten thousand worlds, being in the form of God, and one that thought it no robbery to be equal with God, Phil. 2. 6. Though he were infinitely dearer to his Father, than any of our children can be to us. Mat. 12. 18. His beloved, in whom his soul delighted. I was daily his delight (saith he, Proverb. 8. 30.) Yet (as if we were of more worth and dearer unto him, than his only begotten Son) he gave him for us, and that he might express his love to us, he neglected him as it were, and withdrew his affection from him, Rom. 8. 32. He spared not his own Son: He caused him to take upon him the form of a servant, and to be of no reputation; Phil. 2. 7. to make us Kings, Apoc. 1. 6. 2 Cor. 8. 9 He being rich, for our sakes became poor, that we through his poverty might be made rich. So that in this, it may seem God hath respected and loved us above his own Son. 2. He caused him to be tempted by Satan, for forty days together, and that in the wilderness, (a place of great terror) Mark. 1. 17. And surely this was a far greater indignity, and reproach to be done to him, than it would be, to the greatest Empress in the world, that she should be solicited, by the basest scullion or rogue in a kingdom, to commit filthiness with him: yea, he permitted him so far to the power of Satan: that he in those forty days carried the precious body of the Son of God, up and down at his pleasure: one while to the top of an high mountain, Luke 4. 5. Another while to a pinnacle of the Temple, Luk. 4. 9 And why did he thus give his own Son over thus far to the power of Satan? Surely to deliver us from the power of Satan: Hebrews 2. 15. So that in this respect also it may seem, he hath respected and loved us more than his own Son. 3. He poured shame and contempt upon him, greater than ever any creature endured. In his life oft he endured great contempt, but specially in his death, he died the shameful death of the cross; hanged between two thiefs; both before and after his execution, so many reproaches and contempts were done to him, as no Chronicle can remember the like ever done to any malefactor: The whole band of the soldiers being called together, clothed him with purple; plaited a crown of thorns, and put it about his head; and began to salute him, Hail King of the jews: and smit him on the head with a reed, and did spit upon him, and bowing their knees, worshipped him (as the holy Evangelist recordeth, Mar. 15. 16. 19) We have known many notorious traitors and other malefactors executed, (as for example, the gunpowder-traitors, in whose death all good subjects had cause to rejoice) but did you ever know any so reproached and insulted over in their death, as Christ was? In which respect, the Prophet saith of him, Esa. 53. 2. He had no form nor beauty, he was despised and rejected of men, we hid as it were our faces from him, he was despised and we esteemed him not: and himself complained in the person of David (that was a type of him) Psal. 22. 6. I am a worm and not a man, a shame of men, and the contempt of the people. And why did God pour this contempt on his own Son? Surely to deliver us from that shame and confusion that did justly belong unto us, To us belongeth confusion of face, (O Lord) to us belongeth confusion of face, (saith the Prophet) Dan. 9 7, 8. So that in this also it may seem the Lord hath respected and loved us above his own Son.  
4. He made him to be sin which knew no sin, 2 Cor. 5. 21. As if from the sole of his foot to the crown of his head, nothing had been whole on him, but wounds and swellings, and sores full of corruption, as the Prophet speaks in another case, Esa. 1. 6. imputing to him, and (as it were) clothing him with all the drunkennesses, adulteries, murders, blasphemies, of all the Elect, througout the world. And why did he thus make him sin? surely to make us free from all sin, t'has we might be made the righteousness of God in him, 2 Cor. 5. 21. So that in this also it may seem the Lord hath respected and loved us more than him.  
5. Lastly, he made him a curse for us, Gal. 3. 13. so as (for a time) nothing could be seen on him, but the curse of God; no sign of his favour at all. He was in the garden in such sorrow and fear, as that he was fain to desire poor weak men to watch with him, Mat. 26. 36. and that he shed many tears, cried out and roared with strong cries, Heb. 5. 7. and sweat water and blood, Luke. 23. 44. and upon the Cross, the curse of God was so heavy upon him, that he cried, Mat. 27. 46. My God, my God why hast thou forsaken me? so that that which is said in another case, of the Church, Lam. 1. 12. that might our Saviour have said at that time, Behold and see if there be any sorrow like unto my sorrow which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce wrath. And why was he thus accursed? Surely he was made a curse for us, that the blessing of Abraham might come upon us, saith the Apostle. Gal. 3. 13, 14. he endured the sorrows and terrors of hell, that we might be brought to the joys of heaven. So that in this also, it may seem, the Lord hath respected and loved us more than his own Son.  
Let no man think, that I have strained myself, to amplify this matter more than needed; no, if I had The tongues of men and Angels, I were not able, sufficiently to express unto you; the love of God to man in bestowing this gift: and therefore the Apostle saith, the Angels wonder at, and desire to pry into this mystery, 1. Pet 1. 12. Yea the Prophet saith, that the Lord himself (a wondering at his own love in this gift) shall call Christ's name wonderful, Esa. 9, 6. The Lord might have forborn to create us; or when we were created, he could have preserved us from falling: and when we were fallen, he could without this cost (this gift and price) have redeemed us; but then he should not sufficiently enough have declared his love to mankind.  
The second reason whereby this may appear to be the greatest of all gifts, 
2.  is in respect of the benefit we receive by the gift, and the fruits and consequents of it.  
For first, whereas all worldly benefits, yea and many excellent gifts of God's spirit also a man may enjoy and perish with them; as Esau, Saul, and judas did, this whosoever receiveth can never perish, job. 3. 16. whosoever believeth in him, shall not perish but have life everlasting.  
2. All other gifts and benefits proceed from this, as from their fountain, or else they are no blessings, nor can do us any good. Earthly blessings we have no title to, neither can they do us any good, without we have him also, and them for him, and his sake, him hath he appointed heir of all things, saith the Apostle, Heb. 12. and God hath created them to be received with thanksgiving (saith he, 1. Tim. 4. 3) of them which believe and know the truth; nor spiritual blessings neither, he hath blessed us with all spiritual blessings in heavenly places in Christ, saith Paul, Eph. 1. 3. in which respect also the Apostle saith, that for all blessings we must give thanks to God the Father by him, Col. 3. 17. and Heb. 13. 15. By him let us offer the sacrifice of praise to God continually.  
3. If we have this gift, we may be sure, never to want any other blessing that shall be good for us, how shall he not with him also, saith the Apostle, Rom. 8. 32, freely give us all things? and so saith our Saviour also, Mat. 6. 33. seek you first the Kingdom of God and his righteousness, and all these things shall be added unto you.  
The third reason whereby this may appear to be the greatest of all gifts, is in respect of the freeness of this gift. This gives great price and value to every gift; the more free it is, the more it is esteemed. Now of all the gifts that ever God bestowed upon man, this was the freest gift.  
First, nothing (neither the good works he foresaw we should do, nor the faith he foresaw we should have) moved him at the first to find out this way for our salvation, and to purpose to bestow this gift upon us, but his own good pleasure only and free grace, He predestinated us unto the adoption of children by jesus Christ unto himself, saith the Apostle, Ephe. 1. 5. according to the good pleasure of his will.  
2. Nothing moved him to give and bestow this gift upon us, but his own good pleasure and free grace: for what was there in them, upon whom he b●…stowed it, to deserve it by? Consider who they were. He bestowed not his gift only upon some rare persons for their piety and holiness, as Abraham, job, Mary (though if he had, it had been free enough, for there was nothing in them to deserve it) but upon us all, Rom. 8. 32. upon the world, joh. 3. 16. and what could there be in the world to deserve such a gift, 〈◊〉. joh. 5. 19 The whole world lies in wickedness. It is therefore to be observed, that the Lord (that the freeness of this gift might be the better acknowledged) sent his Son at that time, when all things in the Church and Commonwealth, amongst his own people, were most corrupt and out of order. This greatly amplifies the love of God in this gift, Rom. 5. 8. God commendeth his love towards us, in that when we were yet sinners (and enemies also, ver. 10.) Christ died for us.  
Thirdly, nothing he requires at our hands for the making of this gift our own, but only that we should feel the need of it, and receive it at his hands. He cries, Esa. 55. 1. Ho, every one that thirsteth come, and joh. 1. 12. as many as received him, to them he gave power to become the Sons of God.  
The Use of this doctrine is.  
First, to teach us not to rest contented, nor to bless ourselves, in any blessing 
Use. 1  or token of God's favour we have received, till we be assured, that God hath given us his own Son. This is the only sound cause of joy, Esa. 9 3. 6. esteem basely of all other things in comparison of this, as Paul did Phil. 3. 8. no other blessing may give us just cause of joy but this only, Luke. 10. 20. in this rejoice not, etc. but rather rejoice because your names, etc. for this is the only certain and infallible argument of God's favour, no outward thing can assure thee of it. No man knoweth either love or hatred, by all that is before them, all things come alike to all, saith Solomon. Eccl. 9 1, 2. Esau had all outward blessings, in far greater plenty than jacob had, and yet (as it is said, Mal. 1. 3. Rom. 9 13.) God hated him. Then only shall we be truly thankful to God, and love him heartily, when we can be persuaded he hath so loved us, as to redeem us by his Son from hell, when we can say to him, as David doth, Psal. 86. 12, 13. I will praise thee, Oh Lord my God, with all mine heart, and I will glorify thy Name for evermore. For great is thy mercy toward me, and thou hast delivered my soul from the lowest hell. 
2   
2. To confirm us against desperation. Hath the Lord so loved the world that he gave his Son to that end, that whosoever &c. (not excepting, nor excluding thee, but offering him universally) john 3 16. 2. Yea commanded that to thee in particular, in the Ministry of the Gospel he should be offered, Mark 16. 15. Preach the Gospel (saith he) to every creature. 3. Yea, commanded thee in particular, to believe that he belongs to thee, that he died for thee. 1. john 3. 23. This is his commandment that we should believe etc. 4. Requiring nothing at thy hands, to make this gift thine own, but only to accept and take it at his hands, john 1. 12. 5. So desirous, that thou mayst have the benefit of this gift, that he hath revealed in his word, that of all thy sins and rebellions, he takes this for the worst, and accounteth it the most heinous, if thou wilt not believe, and take this gift of him. The Holy Ghost shall convince the world, saith our Saviour himself. john. 16. 9 Of sin, because they believe not on me, and wilt thou yet doubt, that he loveth thee not, wilt not thou believe, that he meaneth as he sayeth? and that in this inestimable love of his, he had respect unto thee, as well as unto any other.  
3. To teach us to inquire, how we may know, that this gift belongeth 
3  to us; the rather, because it is certain, it belongs not to all. john. 17. 9 I pray not for the world, no, not to all that pretend title to it, and seem very that it is theirs. Mat. 7. 21. Not every one that saith Lord, Lord, shall enter into the Kingdom of heaven.  
Three notes we shall try by, whether we have indeed received this gift.  
1. No man ordinarily comes to Christ till the law hath schooled him, and brought him to Christ: Gal. 3. 24. till then we are like the Laodiceans, Reuel. 3. 17. we say that we are rich, and increased with goods and have need of nothing; we know not that we are wretched and miserable, and poor, and blind, and naked, till than we are so proud that we will never crave, nor stretch out, or open our hand to receive this gift: First we must be poor in spirit and mourners for that, before ever we can hunger and thirst, etc. as appeareth by our Saviour's gradation, Mat. 5. 3. 4. 6.  
2. So soon as we have received Christ, we have received also the Spirit of Adoption. Rom. 8. 15. And as so soon as he was in the ship, all was calm and quiet: Mat 14. 32. so shall we find that upon the receiving of Christ our hearts will be at peace: Rom. 5. 1, Being justified by faith we have peace with God.  
3. So soon as we have received Christ, we have received also the Spirit of sanctification. 2. Cor. 5. 17. If any man be in Christ, he is a new creature. And howsoever a man may receive all other gifts from God, and never love him; but even set their mouth against the heavens, as the Prophet speaketh, Psal. 73. 9 Yet, this can none receive, but he shall love the Lord dearly, and study how to honour, and show himself thankful unto him. See this in David, Psal 18. 1. I will love thee O Lord my strength; 2. the Lord is my God, etc. and Psal. 116, 1. I love the Lord, because he hath heard my voice and my supplications, and the occasion of those supplications, the hearing whereof made him so to love the Lord, he expresseth, verse 3. The sorrows of death compassed me, and the pains of hell got hold upon me, I found trouble and sorrow. He that hath truly felt (being schooled and nurtured to it by the ministry of the Law) his own miserable estate by nature, and hath received by faith this assurance, that Christ hath ransomed him from it; (hath received this gift) can not choose but love the Lord dear for it.   

Lecture the fourth, Feb. 21. 1608. JOHN FOUR X.  
THe last day, beginning to speak of the cause that our Saviour giveth, why this woman did not ask of him the Water of life (which was the third general part of this text) she knew not that gift of God, nor who it was that said, etc. I told you, there were 3. points to be observed in these words. 1. That he calleth himself that gift of God. 2. That he saith, the cause why she asked not this Water of life of him, was for that she knew him not. 3. That he saith, if she had known him, she would have asked it of him. The first ●…f these three points we finished the last day, and learned from it, that Christ is the chief, the greatest gift, the principal token of his love, that ever God gave unto men. It followeth now, that we come to the two last points:  

1. That he saith, the cause why she asked not, was that she knew him not.  
2. That he saith, if she had known him, she would have asked.   
In the first we must observe, that our Saviour saith, the cause why this woman made no use of him, made no reckoning of that Water of life, which he had to bestow, was for that she knew him not: and from thence we learn: That ignorance is a chief cause of all profaneness, and contempt of God's grace.  
This we shall find noted of them that have been notoriously profane; the reason why they refused to serve God, and asked what profit they should have by praying to him, is said to be this, that they knew him not, for so they said, job 21. 15. Who is the almighty, etc. and Psal. 10. 4. When David had said, the wicked is so proud that he seeketh not for God, he giveth this for the reason, he thinketh always there is no God. Neither is it so only with notorious Atheists, but with every natural man, even the civilest man in the world, whom you see careless in religion, and a contemner of grace, his ignorance is the cause of it. The cause why the heathen did not call upon God, Psal. 79. 6. is said to be this, that they knew him not, Rom. 3. 11. There is none that understandeth, there is none that seeketh God, Eph. 4. 18. What makes all the Gentiles strangers from the life of God? Having their understanding darkened, they are strangers from the life of God, through the ignorance that is in them.  
If men knew, and were persuaded of the comfort that is to be found in godliness, and the reward thereof, they could not but desire and love it. So men fear not hell, for that they foresee it not, if they could see that pit open, if they knew and believed the torments that the damned do endure in it, they would certainly fear it, and the way that leadeth to it.  
The reason of the Doctrine is evident, even in nature, for the will and affections 
Reason.  are moved by the understanding; that sits at the stern in the soul of man. A man can neither fear, nor love, nor desire, nor hate, nor joy, nor grieve, for any thing, but according to the apprehension he hath of it in his understanding. That is the reason, why the Scripture imputes all the sins of God's people, to the error of the mind, all their sins are called the errors of the people, Heb. 9 7. As at the first Satan drew Eve to sin by deceiving her, 1. Tim. 2. 14. So hath he done all her posterity ever since. Sin deceived me, saith the Apostle, Rom. 7. 11. Therefore the Lord in his word makes it the first and greatest work of grace to reform the mind and understanding: Rom. 12. 2. Be ye changed by the renewing of your mind. Col. 3. 10. The new man is renewed in knowledge. And there is great cause why this should be acknowledged to be so, because the imaginations, and thoughts, and conceits of the mind, are, as the Apostle calls them, 2. Cor. 10. 4. 5. Those strong holds, and those high things within us that are exalted against the knowledge of Christ. Yea, knowledge is the root and fountain of all other graces, 2. Pet. 1. 2. Grace be multiplied unto you through the knowledge of God, and Vers. 3. His divine power hath given us all things that pertain to life and godliness; through the knowledge of him that hath called us to glory and virtue.  
The first use of this doctrine is, to persuade every man of the evil and danger of ignorance, of the great necessity of seeking the knowledge of God's 
Use 1.  Word. Shall all men think it necessary to take pains for skill and knowledge how to live here, and shall any be so far given up to a reprobate mind, as to think there is no danger to live in the ignorance of God's Word? that there is no pains nor care to be taken for attaining the knowledge of God's Word? Yet (because many are of that mind) I will in few words endeavour to show them the danger of this ignorance.  
1. He that wanteth the knowledge of God's Word, can neither have true patience, nor comfort, nor hope in any affliction, Rom. 15. 4. Through patience and comfort of the Scripture, men come to true hope; Experience teacheth this; that all ignorant men like to Foelix, Act. 24. 25. are apt to tremble, (when once the conscience is awakened) at the very thought of death and judgement. That made David say, Psal. 94. 12. Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law. As if he should say, it is a great happiness for a man that is in affliction to have understanding, and to be instructed by the Lord in the knowledge of his Word.  
2. He that wanteth the knowledge of God's Word, is still in the power and dominion of Satan, as is plain by that speech of Christ unto Paul, Act. 26. 18. I send thee (saith he) to turn them from darkness to light, and from the power of Satan unto God. In which respect also Satan is called, Eph. 6. 12. the Ruler of the darkness of this world, Satan leadeth such whither he will, 2. Tim. 2. 25. 26. And (as the Proverb is, the blind swalloweth many a fly) so certainly such swallow many a great sin, without any scruple or remorse for it.  
3. He that wanteth the knowledge of God's Word, can never go to heaven; but must needs perish eternally; God brings all to heaven by knowledge, he will have all men to be saved (saith the Apostle, 1. Tim. 2. 4.) and to come unto the knowledge of the truth. God hath said, none that want knowledge, shall come there, My people perish for want of knowledge saith the Lord, Host 4. 6. Yea God hath sworn it, They have not known my ways (saith the Lord) Psal. 95. 10. 11. Unto whom I swore in my wrath that they should not enter into my rest.  
But because men have many figge-leaves to cover their shame in this point, and many conceits, whereby they bless themselves, against all that may be said against them for their ignorance. I will show you how the Holy Ghost in the Word, drives them by all their shifts, and thrusts them out of their starting holes.  
1. One blesseth himself in this; that though he have no Scripture-learning, yet he is just in all his dealings with men, and leadeth as honest and unblameable a life as the best. Yea, but the Scripture saith, thou must join to thy virtue knowledge, or it is nothing worth, 2. Pet. 1. 5.  
2. Another in this, that he hath more than so; he hath not only civil honesty, to commend him to men; but he useth also to pray, and show devotion toward God: yea, but the Scripture saith, thy prayer can do thee no good, while thou art void of the desire of knowledge, it is but the sacrifice of fools, Eccl 5. 1. Pro. 28. 9 He that turneth away his ear from hearing the law, even his prayer shall be abominable.  
3. Another in this, that he thanks God he hath a good mind, a good meaning, and intent to please God, as good and as upright an heart toward God, as the best: but the Scripture saith, the man that wants knowledge, cannot have a good mind nor a good meaning, Pro. 19 2. Without knowledge the mind is not good.  
The Scripture teacheth us, that uprightness of heart and knowledge are inseparable, there can be no uprightness of heart, where there is no knowledge: their good meanings and intentions will not bring any to heaven. The true Religion and way to heaven, is called the way of understanding, Pro. 96.  
4. Another blesseth himself in this, that yet this is his comfort, that Christ died for sinners, and he trusts to be saved by Christ, though he care not for the means of knowledge, he saith with them, 1. Cor. 1. 12. I am neither of Paul, nor Apollo, nor Cephas, I depend not on, nor care for any Ministry, I am of Christ. But the Scripture saith, that no man can say that he is in Christ, till he have knowledge, joh. 12. 46. I am come a light into the world, that whosoever believeth in me, should not abide in darkness. No man can be justified by Christ, or obtain any benefit by him that is void of knowledge, By his knowledge shall my righteous servant justify many, saith the Lord, Esa. 53. 11.  
5. Another ignorant man comforteth himself in this, that yet God is merciful: and he trusteth to be saved through God's mercy. But the Scripture saith, none shall have benefit by God's mercy, that is void of knowledge, Oh continue thy loving kindness to them that know thee, saith David, Psal. 36. 10. Esa. 27. 11. It is a people of no understanding, therefore he that made them will not have mercy on them.  
6. Another in this, that he hopes, God will not look, that he should have this knowledge of the Scripture; for he through his education and age is unlearned, and simple, and unable to learn. But the Scripture saith, He that is skilful and wise enough in the things of this life, and can understand and bear away other things (as ballads and foolish songs) and yet is too weakeheaded to conceive in any measure of the Word of God, shall never be excused by his simplicity before God; He that is wise to do evil, but to do good hath no knowledge, as the Lord complaineth, jer. 4. 22. Yea, how simple soever thou art, if thou hadst the fear of God, and an honest heart, thou mightest attain to the knowledge of the Word: for in this very point the Scripture hath an excellency above all other learning, Pro. 1. 4. Psal. 119. 130. It gives understanding to the simple.  
If this beso; how miserable is the state of the most of the people in all 
Application.  places of the land? Surely such, as if we had the same mind in us that was in Christ; it would make our bowels to yearn within us as his did, Mat. 9 36.  
For first, they are extremely ignorant, and it may be said of them, as Acts 17. 23. They worship an unknown God, they worship the true God ignorantly. Examine them, and ask whether they know themselves to be sinners, they will answer (in general it may be) all men are sinners. But try them in particular, and you shall find that they know not what sin is, they know not any commandment which they have broken. Ask them whether they be assured that they shall be saved; their answer will be no, none can be sure; but they hope well. Ask them how they hope to be saved, some will answer by their good deeds; others by God's mercy. Tell them that God is just, as well as merciful, and ask them how they hope to have his justice satisfied: their answer will be, they cannot tell, they are not learned.  
Ask them what Christ is? their answer will be, a man I trow; if you ask was he no more? They will say, yes he was more; ask what more? then they will say that is too deep a question, they were never asked the like before.  
2. Yea they are not only so extremely ignorant, but they desire not knowledge nor the means thereof, but say unto God in their hearts like those, job 21. 14. Depart from us, for we desire not the knowledge of thy ways. If they be thus questioned withal (though by their Minister) yet they are all the while, like the fish out of the water, desirous as may be, to be rid of his company: yea they love their foolishness and ignorance, they hate and despise, flout, and scorn all means of knowledge, and such as seek after them, as the Holy Ghost speaketh, Fools despise wisdom and instruction (saith Solomon, Pro. 1. 7. and Ver. 22.) How long ye simple ones (saith he) will ye love simplicity, and the scorners delight in their scorning, and fools hate knowledge: They hate knowledge you see, yea they hate it with a perfect hatred; and this is that, that makes their estate so fearful, Pro. 1. 28. 29. They shall seek me early, but shall not find me, for that they hated knowledge. This is that that will cause the Lord to deny them all comfort of his mercy, when they shall most desire it, because they hated knowledge and the means thereof.  
The second use of this doctrine is, for the direction of every one, whom God hath charged with the care of other men's souls; to labour first in this; 
2.  to bring them to knowledge, till then, they can have no good affection, no desire or care of their salvation.  
1. The Minister is bound to labour in this, to bring the people to knowledge; and therefore bound to teach diligently, 2 Tim. 4. 2. and to teach plainly also. The Levites caused the people to understand the Law (Neh. 8. 7. 8.) they read in the book, in the law of God distinctly, and gave the sense, and caused them to understand the reading. Think it not enough to tickle the ear, or to move the affections, but lay a good foundation of Doctrine, teach sound and substantially, Reprove, rebuke, exhort with all long-suffering and doctrine (saith the Apostle, 2. Tim 4. 2.) Doctrine must be the ground and foundation of all exhortations and reproofs. Yea he must catechise as well as preach, 1. Cor. 3. 2. He must give milk to the babes, as well as strong meat to grown men.  
2. The Magistrate is bound to see that the people be taught and instructed, this was jehoshaphats' care, 〈◊〉. Chron. 17. 7. Yea he is bound also to compel them to the use of the means of knowledge, Luke 14. 23. Compel them to come in, saith the Lord to his servant, and the Magistrate is God's servant as well as the Minister is in this work.  
3. The Master of the family is bound to use all means, to bring them that are under him, to knowledge. Train up a child in the way he should go in (saith the Lord to the parent, Pro. 22. 6. and Deut. 6. 7.) Thou shalt teach my words diligently to thy children. Parents (we see) are bound themselves to instruct their children in religion; yea and they must also bring them to the public means of knowledge, as is plain by the fourth commandment, Exod. 20. 10.  
4. Every Christian is bound, to seek by all means, to draw others to knowledge, Col. 3. 16. Teach one another. Yea he is bound to persuade them also unto the means of knowledge, saying, as, Esa. 2. 3. Come ye, let us go unto the mountain of the Lord, and as Philip did to Nathanael, joh. 1. 46. specially his friends and kindred, as Cornelius did, Act. 10. 24.  
We all complain of the profaneness of the people, and of their contempt 
Application.  of the Word. The Minister complains of the stubborness, and unthankfulness of his people; and of their profaneness and contempt of the Word, in his Ministry. The Magistrate also finds cause oft times to complain of the overmuch proneness of the people to naughtiness; of the increase of thiefs and murderers. The parents, of their children's unnaturalness, disobedience, and riot. The master, of his servant's idleness, unfaithfulness, and stubborness. All men of the badness of the times, and that small fidelity, and love, and piety, that is to be found among men. But few or none look to the cause, and fountain of all this, few or none lay any part of this upon themselves; we may complain in this case, as the Prophet doth, jer. 8. 6. No man repenteth him of his own wickedness, and neglect of duty, no man saith, what have I done, have not I been a great cause of all this? The cause of all this is the want of the knowledge of God, There is no knowledge of God in the land, and that is the chief causes why by swearing, and lying, and killing, and stealing, and committing adultery, men break out, and blood toucheth blood, as the Prophet complaineth, Host 4. 1. 2. And because there is in men naturally, neither knowledge, nor desire of it, but a scornful contempt and hatred of it, every one of us in our places, should have done as much for them, as the friends of the Palsy-man did, Mar. 2. 3. We should have done what we could to bring them to the means of knowledge, as they did take great pains to bring him to Christ (who had otherwise never come to him) Mar. 2. 3. And if we had done this for them with as good a heart as they did that, for that poor man, we should have no cause to doubt, but Christ would have had been as ready to accept and bless our labour in it, as he was theirs, of whom it is said, Ver. 5. that Christ when he saw their faith, did as much for the poor man as they desired, and more too; for he not only cured him of his palsy, and restored life and sense to the members of his body, but pardoned his sin, and so revived his soul also. And certainly on the other side, if we have not dove our endeavour to bring them to knowledge, we have made ourselves guilty of all their sins.  
The third use of the Doctrine is, to persuade us to a diligent use of all means, that may bring us to knowledge. I say to the use of all 
Use 3.  means.  
1. Hearing, of which our Saviour saith, Mar. 4. 24. that proportionable to our frequency and diligence in it, our growth in knowledge and grace shallbe. With what measure you meet (saith he) it shallbe measured to you again, And to you that hear shall more be given. 2. Reading, by the diligent use whereof the Lord saith, Deut. 17. 19 We shall learn to fear him, and to keep all the words of his law. 3. Conferring and questioning with others, wherein while the Disciples that were journeying towards Emaus, did reverently and devoutly exercise themselves, Christ drew near and joined himself unto them, and opened the Scriptures unto them, as we read, Luk. 24. 15. 32. Yea we are to be persuaded to the diligent use of these means. If we desire knowledge, and love it indeed, and be persuaded of the danger of ignorance, we will use these means with diligence and care, we will hear ordinarily and constantly, Watching daily at my gates, waiting at the posts of my doors, as the wisdom of God speaketh, Pro. 8. 34. 2. When we hear we will give diligent attention, and mark how the Doctrine that is delivered, ariseth from the text. Whether the proofs be rightly alleged, and do naturally and sound confirm that they are alleged for. How the exhortations and reproofs that are given, are grounded on the Doctrine. Such a hearing is required of them that desire knowledge, Esa. 55. 2. 3. Harken diligently unto me, incline your ear, and come unto me, hear and thy soul shall live.  
3. Be careful to remember that thou hearest, Hide my commandments with thee, saith Christ, Pro. 2. 1. And we ought to give earnest heed (saith the Apostle, Heb. 2. 1.) to the things which we have heard, least at any time we should let them slip.  
4. Meditate, and call it to mind, after thou hast heard, Thou shalt meditate in the book of the Law (saith the Lord to joshua chap. 1. 8.) day and night, that thou mayst observe to do according to all that is written therein. q. d. Thou shalt never attain to that knowledge of the Word, as will bring thee to a conscionable practice of it, unless thou use to meditate of it when thou hast read it or heard it. And it is made a note of the godly man, Psal. 1. 2. That his delight is in the Law of the Lord, and he doth meditate in it day and night. q. d. He that delights in it, cannot choose but meditate much in it; and none but he that doth so, can keep himself from walking in the counsel, etc.  
5. Pray heartily to God for his blessing upon all the means thou usest to obtain knowledge by. If thou criest after knowledge (Prou. 2. 3. 5.) and liftest up thy voice for understanding; then shalt thou understand the fear of the Lord, and find the knowledge of God. Therefore David (though he were much given to reading and meditation and all other good means of knowledge, yet) used to cry oft to God for this grace, Psal. 119 26. 27. Teach me thy statutes, make me to understand the way of thy precepts.  
To reprove such, and discover their contempt of knowledge, that use not the means; or not all the means; or use them not with any care and diligence: 
Application.  never take the bible into their hands; at least, read it not constantly; hear, either not at all, or not ordinarily, or not diligently, cannot endure to talk of religion. Many of these pretend, that though they follow not, nor care for Sermons, nor read much, yet they thank God they have knowledge enough for their salvation. But these men will one day find, that this knowledge they have thus of themselves; without the ordinary means of instruction, shall do them no good, jer. 10. 14. Every man is a beast by his own knowledge, and saving knowledge can never be attained unto without instruction, Pro. 8. 33. Hear instruction and be wise, and refuse it not, he only loveth knowledge that loveth instruction, Pro. 12. 1.   

Lecture the fifth, Feb. 28. 1608.  
WE have already heard that in the third part of this Text, (viz. the cause why this woman of Samaria asked not of Christ the water of life, She knew not that gift of God, and who it was that said unto her, give me drink,) three points were to be observed.  
First, that Christ calleth himself that gift of God.  
Secondly, that he saith, the cause why she made no use of him, was for that she knew him not.  
Thirdly, that he saith, if she had known him, she would have asked of him, and he would have given her the water of life.  
Of these three points, the two first we have already handled. Now it remaineth that we come to the third and last.  
Whereas therefore our Saviour saith of this woman that was a Samaritan, and one of the worst of all the Samaritans) that if she had known that gift of God if she had known him, she would have made use of him, even this use; she would have asked of him the water of life. We learn, That whosoever 
Doct. 6.  knows Christ aright, cannot choose but feel in himself the want of grace, and earnestly desire it.  
This Doctrine, and this speech of Christ, upon which it is grounded, at the first hearing, may seem strange and incredible; for certain it is, many have knowledge; that neither have grace, nor any true desire of grace: but are as ungracious men as live in the world, and that makes the Apostle to speak so contemptibly of knowledge, We know (saith he, 1 Cor. 8. 1.) that we have all knowledge; knowledge puffeth up.  
Yea, 2, A man may have the knowledge of the Scriptures, and of those holy things that are contained in them (which of all knowledges is the most excellent, I have more understanding (saith David, Psal. 1 19 99) then all my teachers: for thy testimonies are my meditation.) and yet be void of all grace, and all desire of grace too, joh. 7. 48▪ 49. The people that knew not the Law, had more desire of grace then the learned Pharisees.  
3. A man may even have the knowledge of Christ, and yet be void of grace; Satan himself wants not the knowledge of Christ, as appears, Mar. 1. 24. Yea the most certain and undoubted knowledge, for he believes also, I am. 1. 19  
4. Yea, there is a kind of kingdom, which (of all the corruptions that are in the nature of man) is the greatest impediment, and bar unto saving grace, Rom. 8. 7. The carnal mind (and wisdom of the flesh) is enmity against God, for it is not subject, etc. Esa. 47. 10. Thy wisdom and thy knowledge it hath perverted thee. In which respect it is noted as a wonder, Act. 6. 7. That a great company of the Priests were obedient to the faith.  
But this knowledge which I have now spoken of, is not true and sanctified knowledge; but knowledge falsely so called, as the Apostle speaks, 1. Tim. 6. 20. Wonder not, that that which the Scripture calleth knowledge, I deny to be true knowledge; for so doth the Holy Ghost in many places. Our Saviour Mat. 11. 25. speaks of some that were wise, and men of understanding (in the Scriptures he means) and yet the mysteries of God's Kingdom were hidden from them, and Paul, 1. Cor. 8. 1. 2. Speaks of some, that have knowledge, and yet know nothing as they ought to know. And though it be said of all the jews, Rom. 2. 18. That they knew the will of God, and approved the things that were excellent, in that they were instructed in the law, yet doth the Lord oft complain of the jews, that they had no knowledge. Host 4. 1. 6. Rom. 10. 2.  
But he that knoweth Christ aright, cannot choose but feel in himself the want of grace, and earnestly desire it. See the proof of this in the description our Saviour maketh of a true Christian, Mat 5. 3. 6. (he is poor in spirit; he mourneth, for that he is meekned and humbled thereby; he hungreth and thirsteth after righteousness) and in the experience of all that have best known Christ and have been most assured of God's favour in him. David knew Christ well, and see what want of grace he felt in himself, and the desire he had of it, As the Hart brayeth for the rivers of water, so panteth my soul after thee O God, Psal. 42. 1. Paul knew Christ well, and see the feeling he had of the want of grace in himself, and desire he had to it. To will is present with me, saith he, Rom. 7. 18. q d. I would fain do better I would fain have more grace, and verse 24. o wretched man that I am, who shall deliver me from the body of this death? q d. how fain would I be delivered from this corruption that cleaveth so unto me. And Phil. 3. 10. he professeth his earnest desire was to know Christ and the power of his resurrection: that is, to know him better and better every day.  
The reason why, men that before felt no want of grace in themselves, when once they know Christ aright, fe●…le the want of nothing so much, hunger and 
Reason.  thirst after nothing so much as God's grace, is this; that, 1. their regeneration (as well as their knowledge) is unperfect, 1. Cor. 13. 9 
1.   
2. The true knowledge of God, is like unto the light, yea to a maruallous light, 1. Pet. 2. 9 and the nature of light is to discover and make all things manifest, 
2.  Eph. 5. 13. and consequently they that have most grace and saving knowledge in them, must needs discern better the want of grace in themselves, than they that want grace can do.  
The use of the Doctrine is, first to kindle in us a desire of saving knowledge, and an earnest endeavour to obtain it by the use of all the good means God hath appointed.  
For first, as a man can have no assurance of his Election, till he feel that the Lord doth effectually call and convert him, and so execute his eternal decree of electing him within himself: so this is one of the first works of God's grace, whereby a man shall perceive that he is actually elected, when God works knowledge in him, and an endeavour to increase in knowledge, Host 6. 2. After two days he will revine us, and in the third day he will set us up, and we shall live in his sight. ver. 3. Then shall we have knowledge, and endeavour ourselves to know the Lord, Hast thou no knowledge? no endeavour after knowledge? surely God hath not yet begun to revive thee, but thou remainest dead in thy sins, Psal. 67. 1. 2. When God once begins to be merciful unto us, and to cause his face to shine upon us, then shall his ways and saving health be made known unto us.  
2 Knowledge is the foundation of all other graces, if our faith, zeal, love, etc. be grounded upon knowledge, they will last and abide, as the house built upon the rock; but if we have never so good and holy affections, they will be of no continuance, unless they be grounded upon knowledge, yea proportionable to the measure of saving knowledge, is the durableness and comfort of all other graces, 2. Pet. 1. 2. Grace and peace be multiplied to you, by the knowledge of God and of jesus Christ our Lord, & ver. 3. According, as his divine power hath given us all things that pertain unto life and godliness, through the knowledge of him that hath called us unto glory and virtue. That is the reason of this fervent prayer Paul makes, Col. 2. 2. That their hearts might be comforted, and they knit together in love, and in all riches of the full assurance of understanding, to know the mystery of God the Father, and of Christ. So that if thou endeavour not to increase in knowledge, all thy good affections will vanish as the morning dew, when they should stand t●…ee in most stead.  
3. Knowledge bringeth with it all other saving graces; so that he that hath true and sanctified knowledge, shall be sure to want no grace that is needful for his salvation, john 17. 3. This is life eternal to know thee.  
In which respect, you shall see, how singular a blessing and token of God's favour, David esteemed the knowledge of the word to be, by his so frequent and fervent prayers he makes to God for it, Psal. 25. 4. 5. 8. 9 12. 14. and in sundry other places of the Psalms.  
What shall we say to them then that care not for knowledge, use no means 
Application.  to obtain it, read not, hear not, or if they do, do it not ordinarily, or i●…●…hey do that, do it not with any care to profit in knowledge by that they hear or read; surely they are far from salvation, as David pronounceth, Psal. 119. 155. and how well soever they think of themselves, the Holy Ghost pronounceth them to be profane Atheists and contemners of God. They that do thus profess in their lives that they desire not the knowledge of his ways, they have said in their hearts, unto God: Depart from us, who is the Almighty, that we should serve him. job. 21. 14. 15.  
2. Use, is for them that persuade themselves they have knowledge; that 
2  seeing we have heard, there is a knowledge that is common to many a reprobate, and will do a man no good, but much hurt; and there is a knowledge, that is proper to the elect, and a certain sign of God's favour and unchangeable love: that therefore we rest not in this, that we have knowledge, but seek for saving and sanctified knowledge, and examine ourselves well whether we have yet attained to this knowledge that accompanieth salvation, yea or no. I will therefore give you, out of God's word, certain notes whereby you may discern it, and they may be referred to three heads, for saving knowledge, the knowledge of the elect, may be discerned from the knowledge, that may be in the reprobate. 1. By the efficient causes. 2. By the effects. 3. By the properties of it.  
The efficient causes of it are four. 1. The Spirit of God is the only worker of it, no wit, nor means, nor study can work it, but the Spirit of God is the only worker of it: john 6. 45. it is written, they shall be taught of God. And in that respect no man is capable of it, but he that hath the Spirit of God. Psal. ●…5. 4. The secret of the Lord is with them that fear him, and he will show them his Covenant. 2. It is not attained, but by the hearing of the word ordinarily. By reading, and other means, I deny not, but a man may attain to a great measure of knowledge, but the least measure of saving knowledge, of that knowledge that may yield him sound comfort, no man can (ordinarily) attain to, but by hearing: 1. Cor. 1. 21. It hath pleased God, by the foolishness of preaching, to save men. The glory of the Lord his power, and justice, sufficient to make us to fear him servilely may be seen elsewhere, but the beauty of the Lord, which may make him amiable to us (the comfortable knowledge of God) is to be seen no where, but in the Temple, and in this ordinance of his, the ministry of his word. Psal 27. 4. 3. It is gotten by earnest prayer; the man that never prayeth, may attain to knowledge, but (say he have the best means, the best ministry) he shall never attain to the least measure of sanctified knowledge, if he use not to pray heartily for God's blessing upon the means. Prou. 2. 3. 5. If thou criest after knowledge, then shalt thou understand, etc. that made David to cry to God so earnestly for this, Psal. 119. 18. 4. It is confirmed by experience, Psal 119. 140. thy Word is proved most pure, and thy servant loveth it, Rom. 12. 2. Be ye changed by the renewing of your mind, that ye may prove what that good and acceptable and perfect will of God is. This is that knowledge job got by his afflictions, job 42. 5. Now mine eyes seeth thee, saith he. This is that spoken of, jer. 32. 8. Then I knew that this was the word of the Lord, he knew before, but experience now added to the certainty of his knowledge.  
The effects whereby saving knowledge is to be discerned from the other, are three.  
1. It puffeth not up a man as other knowledge doth, 1. Cor. 8. 2. but makes him to have a lowly conceit of himself; because he discerneth much more ignorance than knowledge in himself. The cause why the Laodiceans were so well conceited of themselves, was, for that their eyes were not opened, Apoc. 3. 17, 18. Experience showeth this to be true in the best of God's servants, and such as have most profited by the word, they are humble minded, and ever complaining of their own ignorance, surely I am more brutish than any man, saith Agur, Pro. 30. 2. 3. and have not the understanding of a man, I have neither learned wisdom, nor have the knowledge of the holy.  
2. It resteth not in the brain, but worketh upon the heart and affections, Esa. 51. 7. Ye people that know righteousness, in whose heart is my law. This light is not like that of the Moon, but of the Sun, that not only giveth light, but warmeth and quickeneth every thing. Paul prayeth their love might abound in all knowledge, and in all feeling or judgement, Phil. 1. 9 No man truly knows God with a sanctified knowledge, but he loves him also, and thus are these two graces coupled together, Psal. 91. 14. Because he hath set his love upon me. thereforewill I deliver him. I will set him on high, because he hath known my name No man truly knows God with a sanctified knowledge, but he also putteth his trust in him, Psal. 9 10. They that know thy name, will put their trust in thee.  
3. It worketh reformation of heart and life, job 28. 28. To depart from evil is understanding, 1. joh. 2. 3. Hereby we are sure that we know him, if we keep his commandments, and verse 4. He that saith, I know him and keepeth not his commandments, is a liar: and verse 11. He that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes. Therefore it is said of the sons of Eli, 1. Sam 2. 12. That they knew not God.  
4. It makes men strong to resist and stand against temptations, Prou. 24. 5. A wise man is strong, yea a man of knowledge increaseth his strength.  
The properties of saving and sanctified knowledge are two.  
1. It is clear and certain, not confused and doubtful, 1. Cor. 2. 15. He that is 
3.  spiritual judgeth all things, yet he himself is judged of no man: he is so certain, that no contrary judgement or censure of any man, can make him to alter his judgement. So 1. joh. 2. 27. Ye need not that any man teach you, but as the same anointing teacheth you of all things.  
2. There is no satiety in it, but the more a man hath of it, the more he doth desire it. As a new borne babe (saith the Apostle, 1. Pet. 2. 3) he desireth the sincere milk of the word that he may grow thereby. A wise man (saith Solomon Pro. 1. 5.) will hear and will increase learning, Apollo Acts. 18. 24. 26. though he were already mighty in the scriptures, and able to teach diligently the things of the Lord, yet was glad to have the way of the Lord taught and expounded unto him more perfectly by Aquila & Priscilla. And how earnest is David himself (a man endued with more than an ordinary measure of knowledge, as appears by that which he saith of himself, Psal. 119. 69, 100) yet how earnest, I say, is he oft with (God) that he would give him more knowledge, Psal 119. 18. 26. 27. Every thing by nature doth desire to increase in that good, wherewith it is already endued; yea the more it hath of it, the more it doth desire, because it feeleth so much the more the sweetness of it; as so we see, that none are so desirous of riches as the richest, of knowledge as the best learned. And so is it in saving and sanctified knowledge also, he that hath it indeed, cannot choose but desire to increase it.    


THE sixth LECTURE, ON MARCH VII. MDCVIII.  JOH. FOUR XI, XII. 
The woman saith unto him, Sir, thou hast nothing to draw with, and the Well is deep; from whence then hast thou that living water?  
Art thou greater than our father jacob, which gave us the Well, and drank thereof himself, and his children, and his cattle?  
WE have heard in the former Verse, how our Saviour did take occasion upon this Woman's refusal to give him a little water to drink; both to make himself known unto her, and to speak, and make offer unto her of a better water, that he had to bestow upon her. In these words is set down a reply that the woman maketh unto this speech of his: for, she not understanding his meaning, but thinking that he had spoken of material water, reasoneth against him after this manner. The water thou speakest of, is either the water of this Well, or some other better than this: but I cannot see, how thou shouldest give me any of the water of this Well, because thou hast nothing to draw with, and the Well is deep. And as for any other water that is better than this; I cannot see how thou shouldest come by it; for jacob our father gave us this Well, and this was the best water he could give: for it was the same that himself, and his children, and his cattle did drink of; and howsoever thou speakest of thyself, as if thou wert some rare and excellent man, yet is it possible that thou shouldest be greater than jacob?  
So that there are two parts of this Text, as there be two reasons why she could not understand nor believe that which Christ spoke.  
1. The reason why she could not perceive and believe that he could give her of the water of that Well; he had no means, Verse 11. Thou hast nothing to draw with, etc.  
2. The reason why she could not perceive or believe, that he could give her any better water than that, she thought he could not be greater than jacob, Vers. 12. Art thou greater than our father jacob?  
Now, before we come to these parts, this is generally to be observed out of her whole answer, that though she had now begun to feel such a divine power, as had wrought some change in her mind and affections, yet she cannot understand Christ, but refuseth and reasoneth against this gracious offer that he had made unto her. That God's grace began to have some work in her, it may appear in that she being a Samaritan, and so wicked a woman also. 1. Doth not answer him scornfully and tauntingly, after this manner; if thou have such water to bestow, why askest thou water of me to drink? 2. She doth not utterly reject his speech of the water of life that he had to bestow, as ridiculous and incredible, but doubts of it only, and cannot see how it should be. 3. She calleth him Sir, which is a title of reverence, as we shall see, 1. Pet. 3. 6. in Sarahs' speaking unto Abraham. And yet for all this, that God had begun some work of grace in her, see the marvellous blindness and perverseness of nature that appeared in her: for first, though she might well perceive by many reasons, that he could not mean material water; for 1. She had no need of that. 2. She saw he had no means to give her that. 3. She heard him speak of himself, as of some rare and extraordinary person; yet she understands him of material water. Secondly, she reasoneth and struggleth against that offer that he makes unto her, and that work that God's grace had begun in her.  
Whence we learn: That no man by nature can do any thing to further 
Doct. 1.  or help forward his own conversion, but he doth all that he can to hinder and withstand it. The truth of this doctrine we shall discern in three points, all which we have an example and experiment of in this poor woman.  
1. The natural man hath in him no desire of grace, nor the means of grace, never thinks of it, till God by his word make offer of it unto him. Though he be in extreme misery, he perceiveth it not, nor once thinks of any way to come out of it, but is well persuaded of his own estate. See the experiment of this in this poor woman: though she were a most filthy and loathsome wretch in God's sight, not only by nature, but by that lewd life she had led; and God in his gracious providence had now sent Christ unto her, that had the water of life to bestow upon her; and (by the absence of the Disciples) had given her such an opportunity to have opened her mind unto him, yet she makes no use of him, never asks of him the water of life.  
And this is the state of every man by nature. There is none that seeketh God, Rom. 3. 11. I have been found of them that sought me not, and I said, behold me, behold, etc. Esa. 65. 1. Though the means of grace be never so near him, though he have never so good opportunity given him of God, to make use of the means of grace, yet can he not do it, A price is put into his hand to get wisdom, and he hath no heart to it, as Solomon saith, Pro. 17 16. Nay, he feels no need of grace, nor of the means of grace, for he is well persuaded of his own estate, Reu. 3. 17. he saith, He is rich, and increased in riches, and hath need of nothing: see this in Paul before his conversion, I was alive without the law, saith he, Rom. 7. 9 Though he neither have knowledge, nor will take pains for any, yet is he persuaded that he hath knowledge enough, Pro. 26. 16. The Sluggard is wiser in his own conceit, than seven men that can render a reason.  
2. When God by his Word doth make offer of his grace unto him, the natural man cannot perceive it. Our Saviour began to make himself known unto this woman, and makes offer to her of the water of life, but she understands him not. And this is the state of every man by nature, 1. Cor. 2. 14. He cannot know them, because they are spiritually discerned. Even they that have otherwise the best capacities, are strangely sottish and blockish in conceiving the things belonging unto God's kingdom, joh. 1. 5. The light shined in the darkness, and the darkness comprehended it not. Christ speaks of the eating of his flesh, and drinking of his blood; his hearers understood him (as Papists now do) of eating him corporally, joh. 6. 53, 60. yea, see an evident proof of this, in such as the Lord had begun grace in. See it in Nicodemus, a master and teacher of Israel, when Christ spoke to him of the necessity of regeneration, he thought he had meant that a man must enter the second time into his mother's womb, and be borne. And when our Saviour had explained himself, that he spoke not of a corporal regeneration, but of a spiritual, he judged his Doctrine to be most absurd and incredible, How can these things be, said he, joh. 3. 4. 9 See it in the Elect Disciples; when Christ had bidden them Beware of the leaven of the Pharisees and Sadduces, they understood him of material leaven, Mat. 16. 7. Though Christ had often and plainly taught them the Doctrine of the Resurrection, Mat. 16. 21. and 17. 23. and 20. 19 And they were a great while the ordinary hearers of so excellent a Teacher, and had also the benefit of private conference with him, yet see how far they were from understanding it, Iohn●…0 ●…0. 9 And if they were so blockish, whose eyes the Lord had begun to open, and in whom his grace had already begun to work, how great must the blindness and sottishness of the mere natural man needs be? So that the calling of every one of God's Elect may be fitly resembled by the Lords calling of young Samuel. Three times the Lord called him, and he perceived it not, but thought it had been only Elies' voice, 1. Samuel 3. 10. Thus did Samuel (saith the Text) before he knew the Lord, and before the Word of the Lord was revealed unto him. And so may it be said of the best of us; many a time we heard the Lord speaking unto us in his Word, and perceived nothing.  
3. When God by his Word and Spirit begins to enlighten the natural man, and not only makes offer of his grace unto him, but makes him in some measure able to perceive it; he is so far from embracing it, that he doth oppose and contradict it by all means.  
See how witty this woman is in rejecting the grace that Christ offered unto her, see how she reasoneth and struggleth against that light that began to shine in her heart. So is it with every natural man, when God begins to call him; Oh how he draweth back, what delays he useth, how unwilling he is to go! This is fitly resembled in the many excuses those made, whom the King bade to the marriage feast, Luke 14. 18. 20. And in the Lords calling of Lot out of Sodom, Gen. 19 15. The Angels hastened Lot, and Verse 16. Yet he prolonged the time, and they caught him and his wife, and daughters by the hands (the Lord being merciful unto him) and brought him forth of the City, and Verse 17. Again, they hasted him, escape for thy life, look not behind thee, neither tarry in all the plain. Yet again, he draws back, and the Angel was fain to call upon him again, Verse 18. 22. This corruption shows itself even in God's children, Cant. 5. 3. I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them?  
2. Yea, he is not only thus slack and backward, but he refuseth and gainesayeth the Lord, Rom. 10. 21. All the day long have I stretched out mine hand unto a disobedient and gainsaying people. This appeareth four ways.  
1. Though he see the truth he will not yield unto it, Psal. 58. 4. 5. They are like the dease adder that stoppeth her ear, which will not hear the voice of charmers, charming never so wisely. He will wrangle and reason against it.  
2. Yea, the better wit a man hath, the stronger reasonings and oppositions shall he find in himself against the truth, The wisdom of the flesh is enmity against God, saith the Apostle, Rom. 8. 7. and the imaginations of the mind are those strong holds and high things that are exalted against the knowledge of Christ, as the Apostle calls them, 2. Cor. 10. 4, 5.  
3. He scorneth and hateth the truth, it is foolishness unto him, 1. Cor. 2. 14. How long ye simple ones will ye love simplicity, and the scorners delight in scorning, and fools hate knowledge, Pro. 1. 22. He is well enough if these Preachers would let him alone, if this foolishness of preaching did not so much trouble him; but this religion, this preciseness, he is ever speaking against, and exercising his wit when he is on his alebench in flouting and scorning of it; and esteemeth him his chief enemy that would bring him to grace, as Ahab did of Eliah, 1. King. 21. 20.  
4. Yea, the more God calls upon him, and seeks to bring him to grace, the worse he will be, Gen. 19 9 When Lot admonished the Sodomites, though in a most mild manner, they tell him plainly, they would be the worse for his counsel. And this is the nature of every man, Rom. 7. 8. Sin took occasion by the commandment, and wrought in me all manner of concupiscence. The better the means of grace are, and the more clearly God's truth is taught, the more lewd and malicious will the natural man show himself.  
The reasons of this Doctrine are three, according to these three degrees of that corruption which is in the natural man. 
Reason.   
1. The reason why he hath no desire of grace, is this, the natural man is 
1.  dead in trespasses and sins, Eph. 2. 1. and therefore our conversion is called not the restoring of a sick man, nor the healing of a lame man, but the raising of a dead man, Reu. 20. 6. And how can a dead man desire life, or use any means to attain it?  
2. The reason why he is so blind and blockish in heavenly things, is 
2.  this; Adam (not contenting himself with that excellent knowledge and wisdom which he had by his creation, aspired to be equal with God in knowledge, Gen. 3. 6. And so (through Gods most righteous judgement) lost that knowledge he had, and brought this sottishness upon himself, and all his posterity.  
3. The reason why, when he seeth the truth, he doth so perversely resist, gainsay, and hate it, is, partly the corruption of his own nature; but chiefly because he is under the power of Satan. He governs and rules, and worketh in him, Acts 26. 18. Ephes. 2. 2. 2. Tim. 〈◊〉. 26. And we know they in whom Satan reigneth, cannot abide Christ nor his Word, but must needs be disquieted with it, as we see in the example of the Daemoniack, Luk. 4. 34.  
This Doctrine serveth to reprove and convince the religion of the Papists of gross error in three points. 
Use.   
1. They say, the natural man is able to prepare himself to receive grace: whereas the Scripture saith, 2. Cor. 3. 5. We are not sufficient of ourselves to think any thing as of ourselves.  
2. That he is able by his freewill to accept of grace, when it is offered, yea to desire it, like the man that lay in the way to jericho half dead, Luke 10. 3. Whereas the Scripture saith, we are not half, but quite dead by nature in trespasses and sins, Eph. 2. 1. and Phil. 2. 13. It is God that worketh in you both to will and to do of his good pleasure.  
3. That the natural man is able to do some good works, whereas Christ saith, joh. 15. 5. Without me ye can do nothing.  
And if there were nothing else to assure us; that it is a false and antichristian religion, this might suffice to do it, for antichrist is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; one that opposeth himself to God and his truth, 2. Thes 2. 4. And even in this Doctrine he contradicteth, 1. The plain and express words of the Scripture. 2. The whole scope and drift of the Scripture; which is, to debase the pride of man, and to advance the glory of God's free grace, God will have no flesh to glory in his presence, he will have him that glorieth to glory in the Lord alone, as the Apostle speaketh, 1. Cor. 1. 29. 31. By the law (or doctrine) of faith (not of works) all boasting is excluded, (saith he) Rom. 3. 27. And again, Eph. 2. 8. 9 By grace are ye saved (saith he) through saith, and not of yourselves, it is the gift of God. Not of works (whatsoever, done either before faith received or after) lest any man should boast.  
2. To teach us what to think of, and how to be affected towards other men that embrace not the truth.  
1. Marvel not, that there be so many that care not for the Gospel, but do so peevishly and maliciously reject it. Marvel not, that thou hearest of so many that dote upon that gross and absurd religion of the Papists. Be not offended, that there be among them very learned men, great disputers, that bring many arguments against the truth.  
You that have to deal with families and flocks, wonder not at that blockishness, and want of capacity, memory, and care, that you find in them.  
Wonder rather that there be so many that do love and embrace the truth indeed. Certainly, they have more cause to wonder at us, than we at them, (as the Apostle saith they do, They think it strange (saith he, 1. Pet. 4. 4.) that you run not with them to the same excess of riot) for they do but their kind, whereas it is contrary to nature, that any of us should desire, or love, or obey the Gospel, which is an incredible and a great mystery, 1. Tim. 3. 16. Yea, the conversion of a sinner is the greatest miracle that ever God wrought. This changing of our nature is as great a miracle as the changing of the nature of the Wolf and Leopard, so as to make them lie with the lamb and kid, Esa. 11. 6. Or the making of a Camel to go through the eye of a needle, as our Saviour speaketh, Luke 18. 25. For a man to live in the world, and to be kept unspotted of the world, is as great a miracle, as that the three noble jews should be in the fiery furnace, and not be consumed by it, Dan. 3. 27.  
2. Oh pity them and pray for them, be not uncharitably affected toward them, but do what thou canst to help them. Remember the compassion and help that God commandeth thee to yield to the very beast of thy brother, that is in misery, and needeth thy help, Exod. 23. 5. Yea do it with meekness and gentleness, as the Apostle chargeth thee, 2. Tim. 2. 25. 26. and Titus 3. 2. 3. And seeing thou hearest, that they are even by nature so unable and so unwilling also, to receive any good this way, therefore do thou for them, as the friends of him that had the palsy did, Mar. 2. 3. 4. Seeing of themselves they cannot come to Christ, nor to the means of grace; use then that credit thou hast with them, to draw them to it.  
The third Use is for ourselves. 1. Be persuaded of the necessity of the ministry of the Word, which is the means whereby God hath ordained to 
3.  show his power in the conversion of man, Rom. 1. 16. Yea of a constant and ordinary Ministry; of a plain Ministry; forasmuch as there remaineth in the best of us so much blindness and perverseness of nature.  
2. Comfort thyself even in thy desires to the Word, and means of grace, and in thy weak obedience, if it be sincere, and praise God for it; for thou hast not this by nature, but by grace; thou hast attained to that, that very few in the world (nay in the true Church) have attained unto.   

Lecture the seventh, March 14. 1608. JOHN FOUR XI. XII.  
IT followeth now; that we consider of those reasons that she brings as they 
Doct. 2.  lie in order. And first in this, that she cannot believe that which Christ said, because she saw no means he had to perform that which she spoke of. We learn, That there is this infidelity and corruption in the nature of man, as not to give any further credit to any thing the Lord hath said, than he can see likely means how it may be performed.  
1. While God gives him means, he will seem full of faith.  
2. While he may have the means, he is so full of faith, that he will make no reckoning of the means, but rely wholly upon God, as Satan would have had Christ to do, Mat. 4. 6.  
3. But when he can see no means, or no likely means, then let God say what he will, and protest, and swear too, yet he cannot believe him. We shall find this true, both in the promises that concern this life; and in the promises that concern a better life also. For the first, see the experience of this corruption, not in those only that we call Infidels, but in Gods own people, even in the whole people of Israel (whom the Lord calls his son and his first borne, Exo. 4. 22.) Though they had had so many and so wonderful demonstrations of God's truth and power; yet still when they saw no means of help, they could never believe Gods promises. Insomuch as the Lord complains of them, Num. 14. 11. How long will this people provoke me, how long will it be, yet they believe me, for all the signs which I have showed amongst them? So Psal. 78. 40. How oft did they provoke him in the wilderness, and grieve him in the desert? and ver. 41. Yea they returned and tempted God, and limited the holy One of Israel. Yea Moses and Aaron (the chief Guides and Captains of them) though they went not so far in infidelity and rebellion, as the multitude, yet did they also bewray this corruption. See this in Moses alone, The people among whom I am (saith he, Num. 11. 21. 22.) are six hundred thousand footmen, and thou hast said, I will give them flesh, that they may eat a whole month. Shall the flocks and the herds be slain for them to suffice them? Or shall all the fish of the sea, be gathered together for them to suffice them? See it also in Moses and Aaron both. The Lord told them, he would give water to suffice all that people, and their cattle also out of a rock; this they could not believe, for (though they seemed to believe, in yielding so presently to the Lords commandment herein, yet) the Lord himself chargeth them that they did not believe, Num. 20. 12. Another example we have for this in Sarah; for, she hearing the promise God had made to her husband concerning a son, God would give to him by her, she laughed at it, Gen. 18. 12. which was as if she should have said, That is a jest indeed.  
2. The like we shall see in the promises that concern a better life. The chief cause why men have rejected them, hath been this; because the means God hath promised to work them by, are most unlikely. That by Christ's death we should come to life; by his extreme shame and dishonour we should come to glory; that by the wars and combats with Satan, and the wrath of God which he endured, we should be brought to peace and quietness everlasting; that by his stripes and wounds we should be healed, as the Prophet speaks, Esa. 53. 5. This seemeth utterly incredible and impossible to the natural man: In which respect the Apostle saith, 1. Cor. 1. 23. That the preaching of Christ crucified, was to the jews a stumbling block, and to the Greeks foolishness. That the preaching of the Gospel without all show of humane learning, (which so few esteemed of that were of any estimation for wisdom and authority in the world) the foolishness of preaching, should be the only and ordinary means to bring men to grace; that would not down with them; that could they never be persuaded of, as the Apostle showeth us, 1. Cor. 1. 18. 23. That such kind of Preachers (especially) that want years, or such other means of learning, should do any great good, that they cannot believe; See this in Christ's countrymen, Mat. 13. 55. 57 They were offended at him, and could not honour him as they ought, because they knew the meanness of his parentage and education.  
This doctrine serveth; first, generally to exhort every one of us to take notice 
Use 1.  of this vile corruption in ourselves, and to strive against it, Take heed brethren (saith the Apostle, Heb. 3. 12.) lest there be in any of you an evil heart of unbelief. Consider with thyself, 1. Thou canst have no comfort in God, unless thou have faith, Heb. 11. 6. Without faith it is impossible to please him.  
2. Though it may seem an easy thing to believe while thou art in peace, and in abundance of all good means of comfort (as Papists say, this is too easy a way to be the right way to heaven) thou wilt find it hard in the time of extremity, when that evil day shall come, which the Apostle speaks of, Eph. 6. 13. Of all things that God hath commanded us, this most needeth the mighty hand of God, and the exceeding greatness of his power, to make us able to perform it, and so speaks the Apostle of it, Eph. 1. 19  
3. Thou hast no true faith, unless thou canst believe whatsoever God hath said; or if thou do distrust the Lord when the means do fail. Be not therefore too well persuaded of the strength of thy faith, but pray, and use all other means to get it increased in thee, and to have the infidelity of thy heart subdued more and more.  
The remedy and means for the subduing of it, is the consideration of these three points. 
Remedies against our distrust in God, when means are wanting.   
1. That which the Scripture hath revealed touching the omnipotency of God, Gen. 18. 14. Shall any thing be hard to the Lord, ler. 32. 27. I am the Lord God of all flesh, is there any thing too hard for me? The Lord can do more than he will do; he can of stones raise up children unto Abraham, Mat. 3. 9 Christ could by prayer have obtained of his Father more than twelve legions of Angels, to rescue him from his enemies, Mat. 26. 53. God could have kept Christ from drinking the cup of his wrath for us, Mar. 14. 36. Yet may no man build on God's power, nor can have true comfort in it; or say, God can do this or that if it please him, unless he have his revealed will to build upon, as well as his omnipotency. The Papists in their doctrine of the real presence, and many carnal Protestants, in their contempt of the ordinary means, are grossly mistaken in this point. Therefore, the faithful professing the comfort they took in the faith of God's power, use to join his power, and his truth or faithfulness together, as Psal. 89. 8. O Lord God of hosts, who is a strong God like unto thee? or to thy faithfulness round about thee? And where we have his word and promise for any thing, we may build upon it, and be fully assured, that he will perform it, be it never so unlike, because he is able to do it. Thus is the strong faith of Abraham commended by the Apostle, Rom. 4. 21. He was fully persuaded that what God had promised, he was able also to perform. And thus doth David magnify and set forth the omnipotency of God. Psal. 115. 3. Our God is in the heavens, he hath done whatsoever he pleased. See this proved by sundry plain experiments; for of this truth, we may say as Psal. 119. 140. Thy word is proved most pure; (by good experience) therefore thy servant loveth it. And these experiments are to be observed in three points.  
1. He hath done mighty things by very weak means. By three hundred he overthrew the huge host of the Midianites and Amalakites, who were like Grasshoppers in multitude, and their Camels without number, judge 6. 7. 12.  
2. He hath done mighty things without any natural and ordinary means, he overthrew the mighty walls of jericho, and delivered the City into his people's hands, only by the blowing of trumpets of Rams horns, and the shouting of the people, josh. 6. 20. which made Asa cry to him, 2. Chro. 14. 11. It is nothing for thee to help with many or with no power.  
3. He hath done mighty things, when all means have seemed as it were to be armed against him; and quite contrary to the nature of ordinary means, that he might show himself to be indeed the Lord of Hosts, as in the case of Israel's passing through the Red Sea, Exo. 14. 21. 22. And in the preservation both of the three noble jews in the fiery furnace, Dan. 3. 27. and of Daniel in the Lion's den, Dan. 6. 22.  
2. To consider how highly God is provoked with this sin, Psal. 78. 21. 22. 22. 40. 41. They provoked and grieved him; how? by tempting and limiting 
2.  him: when Elisha had said, To morrow a measure of fine flower should be sold for a shekel, because the Prince did but say, Though the Lord would make windows in heaven, could this thing come to pass? The Prophet in God's name threatened, he should see it, (for increase of his misery) but not taste of it, and so it came to pass, for he died a strange and base death, 2. King. 7. 19 20. When Zachary (a man just before God, and one, of whose tongue God might have had more use than of many others) did but make a doubt, upon this ground he was smitten dumb for forty weeks, Luke 1. 20. Moses and Aaron for doubting (upon this ground also) of God's promise, see how severely they were punished for it, Num. 20. 12.  
3. The consideration of the nature of this sin; for, as faith is the root of all other good things in us: It is that that purifieth the heart, Act. 15. 9 It is 
3.  that that setteth love and every grace on work, faith worketh by love, saith the Apostle, Gal. 5. 6. It is that whereby in our whole conversation we are enabled to live a holy life, The just shall live by his faith, saith the Prophet, Hab. 2. 4. And there is nothing wherein we so much give glory to God as by our faith, Rom. 4. 20. Num. 20. 12. So on the other side, nothing so much corrupteth the heart of man, as infidelity doth, no sin that we can commit, doth the Lord so great dishonour, as when we do thus limit him, and cannot trust him further than we see him, joh. 5. 10. He that believeth not, hath made him a liar. And what greater disgrace can you put upon any man, then to give him the lie? Infidelity as it was the first sin whereby Satan deceived and poisoned mankind (he called God's truth in question, and sought to bring them into a doubt of it, Gen. 3. 4.) so is it the root of all other our sins, whereby we depart from God, Heb. 3. 12. Therefore doth our Saviour mention it as the only sin that the Holy Ghost shall convince the world of, joh. 29. 6. and the Apostle as the only thing that deprives us from entering into God's rest, Heb. 4. 1.  
The second Use is more particular, for our direction and comfort in three cases. 
2.   
1. To confirm us against the contempt and base estimation of the means of grace, It cannot be denied, but if they be judged of by carnal reason, they will appear to be exceeding weak, and unlikely to effect any such matter. How can the applying of a little water in Baptism, help to wash the soul from all sin? or the eating of a little bread, and drinking of a little wine in the Lord's Supper, help the soul, to feed on the body and blood of Christ? What is there in preaching, (specially this plain kind of preaching, where little or no learning is showed, specially in the preaching of such and such as the world knows (by reason of their years and education) have had no means, or very slender means to bring them to learning) that preaching I say, and such preaching, and the preaching of such men, should be said to be the only means of salvation. Now if this conceit do at any time trouble thee, strengthen thyself against it by considering; First, hath God appointed these means, and promised to effect these things by them: (as it is plain he hath, 1. Cor. 1. 21.) then look not to the weakness of the means, but to the power of him that hath ordained them: he is able by weak means to work mighty things, The foolishness of God (saith the Apostle, 1. Cor. 1. 25.) is wiser than men; and the weakness of God is stronger than men. My strength is made (that is, declared to be) perfect in weakness, saith the Lord, 2. Cor. 12. 9 Use these means in faith and obedience to God's Ordinance (not looking too much to the means) and thou shalt find Gods mighty power in these weak means, The weapons of our warfare are mighty through God, saith the Apostle, 2. Cor. 10. 4. If thou canst believe in this power of God, and rely in thy hearing (not upon the excellency of the means) but upon the power of God, that is able to do whatsoever he hath ordained and decreed to do even by the weakest means, thou shalt find this weak ordinance of God, powerful and effectual to thine own salvation, remember that the Apostle saith, Rom. 1. 16. It is the power of God unto salvation. And 1. Cor. 2. 4. That though his preaching was not with the enticing words of man's wisdom (which he did purposely avoid) yet it had in it the demonstration of the spirit and of power.  
2. To comfort us in all extremities and distresses. When thou shalt be at thy wit's end, and canst see no means of escape and deliverance, upon this doctrine thou mayst stay thy heart and find comfort, Prou. 18. 10. The name of the Lord is a strong tower, the righteous runneth to it, and is exalted. See an example of this in David when he was in great distress, and in danger to be stoned by his own soldiers, yet He encouraged himself in the Lord his God, 1. Sam. 30. 6. And Psal. 61. 2. When my heart is oppressed (saith he) bring me unto the rock that is higher than I And I will tell you how you must do to find comfort in the knowledge of God's power in such a case. 1. Consider and meditate of these promises of God, Heb. 13. 5. 6. He hath said, I will not fail thee, nor forsake thee. So that we may boldly say, The Lord is my help, I will not fear what man can do unto me, Psal. 91. 4. He will cover thee under his wings, and thou shalt be sure under his feathers, his truth shall be thy shield and buckler, Psal. 84. 11. No good thing will be withhold from them that walk uprightly, and Rom. 8. 28. We know that all things work together for good to them that love God. 2. Labour to know thou art one to whom these promises are made; that thou art a believer, and one that feareth God. For to them that are wicked, I can promise no protection nor deliverance from any danger; but to them I say, that they have cause to fear danger at home and abroad, by night and by day continually, Gen. 4. 14. Cain, though there were none living in the World, but his own parents and sisters, yet is he afraid, that whosoever met him would kill him. So it is said of the wicked, job 18. 11. Terrors shall make him afraid on every side, and shall drive him to his feet. Yea, Psal. 5●…. 5. There were they in great fear where no fear was. 3. When by due trial of thine own heart, thou canst find, that (notwithstanding thy weaknesses) thou fearest God unfeignedly, and these promises belong unto thee; then let not thy extremities and want of means trouble thee, but rest upon God who is able to make good his promise. Consider,  
1. These extremities are brought on thee for trial of thy faith, as that was upon Abraham, Gen. 22. 1.  
2. The Lord hath ways enough to deliver thee, Psal. 66. 20. To the Lord God belong the issues of death.  
3. The Lord's manner hath been, to defer his help, till the last pinch; not to help his people, till they are brought to the brink of death; so dealt he with Abraham and Isaac, Gen. 22. 10. When Abraham had stretched forth his hand and took his knife to slay his son, the Lord stayed him from doing it, and not before.  
3. To comfort and strengthen the poor against murmuring and impatiency in hard times. Say not, this is my charge, and these are my means; how is it possible these means should maintain this charge? must I not needs either steal or famish both I and mine? But, first, consider and meditate what promises God hath made to his people in this case. The eye of the Lord (saith David, Psal. 33. 18. 19) is upon them that fear him, upon them that hope in his mercy; to deliver their soul from death, and to keep them alive in famine. and 34. 10. They that seek the Lord shall not want any good thing; and 37. 19 In the days of famine they shallbe satisfied. and 132. 15. I will abundantly bless her provision; I will satisfy her poor with bread. He hath said (saith the Apostle, Heb. 13. 5, 6.) I will never leave thee nor forsake thee; so that we may boldly say, the Lord is my helper. He is pleased to bring thee to this want of means, that he might humble thee, and that he might prove thee (saith Moses unto God's people, Deut. 8. 16.) to do thee good at thy latter end. Secondly, labour to get assurance, that thou art one to whom these promises do belong, that thou art a believer; that thou fearest God: for to the wicked I can promise no sufficiency. No, I can assure them, that (though they had their houses full of gold, and never so great possessions) yet they may want and beg, and famish before they die. For, though the Lord in infinite bounty, do bestow those blessings on wicked men, in great abundance, Psal. 145. 9 yet can no wicked man be assured of sufficient food and raiment for him and his, because he hath no promise for it; nay, the contrary they have cause to look for. Thirdly, But if thou be assured that thou art one to whom these promises do belong, then, 1. Know that God doth this to humble thee, Deut. 8. 2. and labour to find out thy sin, and to make peace with God, Lam. 3. 39 2. Know, that God is able to help thee, either by inclining the hearts of the rich (hard though they be) to show compassion on thee; yea, such as of all other thou hadst least hope to receive relief from, (he can make Esau kind to jacob, Gen. 33. 15. and the Egyptians bountiful to Israel, Exod. 12. 36.) 3. If he give thee no better means than thou hast, yet he can make them stretch out, and suffice thee. Daniel and his fellows that did eat nothing but pulse, and drank nothing but water, were fatter and fairer than all the children that did eat the King's meat, Dan. 1. 12, 13. A little that the righteous man hath is better than the riches of many a wicked man, saith David, Psa. 37. 16.  
But, will God work miracles now?  
Yes surely, rather than his promise should fail, that he hath made to his 
Object.  people, Is my hand shortened, saith the Lord? Esa. 50. 2. This resolve upon, 
Answ.  2. Chro. 16. 9 The eyes of the Lord run to and fro, throughout the whole earth, to show himself strong in the behalf of them, whose heart is perfect toward him. And of this also, Mark. 9 23. All things are possible to him that believeth. And therefore be thou confident with job, Chap. 13. 15. Though he slay me, yet will I trust in him; and (with the three nobles) to die rather than to help thyself by unlawful means, Dan. 3. 13.   

Lecture the eight, March 21. 1608. JOHN FOUR XII.  
IT remaineth now, that we proceed to the second reason she giveth against the speech of Christ, and that is set down in this Verse; she could not understand or believe, that Christ could give her any other water, that was better than the water of that Well, because jacob gave them that Well, and it was the best water he could give; for it was the same that himself and his children and cattle did drink of; and she thought it was not possible, that he could be a greater or better man than jacob, or be able to give a better water than he was able to give; Art thou greater than our father jacob? saith she.  
Now; for the better understanding of these words, that so we may receive instruction and profit by them: three errors are to be observed in this reason the woman useth; For, 1. jacob gave not that Well to the Samaritans, but he gave both it, and that part of the country where it stood, to his son joseph, as the Evangelist hath said, ver. 5. They and their ancestors were placed in that country by Shalmaneser the King of Ashur, and not by jacob, as you shall see, 2. King. 17. 24. 2. jacob was not their father, neither according to the flesh (for you shall read who were the ancestors of whom the Samaritans were descended, 2. King. 17. 24.) nor according to the spirit, for in this case, those only were to be accounted the children of jacob, that were of Jacob's religion, and walked in his steps, Psal. 24. 6. This is jacob. john 8. 39 If ye were Abraham's children, ye would do the works of Abraham. But so did not the Samaritans, for jacob never worshipped any Idol nor Image, nor would suffer any in his family to do it, as ye shall find, Gen. 35. 2. But the Samaritans worshipped many false gods, 2. Kings 17. 29, 30. and Images, verse 41. 3. Admit jacob had been their father, and had given them that Well, yet was Christ able to give her better water, then that which jacob gave to his children. And though jacob were of great authority and credit in the Church for his faith and piety, yet was it great ignorance and infidelity in her to prefer him before, or match him with Christ; or to allege his authority, to the discrediting of that which Christ had said; for, the grace jacob had, he had it from Christ, and he was but a servant, Christ was his Lord, Heb. 3. 5, 6.  
The Doctrine then that we are to learn from this reason and argument that the woman useth against the speech of Christ, is this,  
That the credit of good and holy men is oft abused by the ignorant and 
Doct. 3.  wicked to the discredit of God's truth. This woman allegeth not against Christ, the credit and authority of any of her neighbours, or of their true ancestors; but jacob is the man whom she setteth against Christ. Yea, the more holy and virtuous that jacob was, the stronger she takes her argument to be against Christ. I will not trouble you with many proofs. Take the example of the jews in Christ's time, and you shall find proof enough of this doctrine. The worthiest men that ever lived in the Church, and such as would have counted it their happiness to have lived in that time, when God was manifested in the flesh, as our Saviour teacheth us, Luke 10. 34. They were ever the men, whose name and credit was set in opposition against Christ. The jews oft advance the credit of Abraham and Moses and the Prophets, as if they had been admirers of their virtues, when they saw that they might thereby discredit Christ and his Doctrine: john 8. 53. Art thou greater than our father Abraham which is dead? and the Prophets are dead; whom makest thou thyself? and john 9 28. 29. Be thou his Disciple, we are Moses Disciples, but this man, we know not from whence he is. Was Abraham indeed, or Moses, or the Prophets on their side against Christ? or were they indeed the true children of Abraham, or of the Prophets? Nothing less; but if any of them had been living, they would have been as bitter enemies to them, as they were to Christ, and this our Saviour often telleth them of, Ye seek to kill me (saith he, joh. 8. 40.) a man that hath told you the truth, which you have heard of God; this did not Abraham. And joh. 5. 45. There is one that accuseth you, even Moses in whom ye trust. And Mat. 23. 30. He taxeth them for gross hypocrisy, because they said, that if they had been in the days of their fathers, they would not have been partakers with them in the blood of the Prophets.  
The reasons why they did so, and why all wicked men have been so apt to abuse the name and authority of the most holy and worthy servants of 
Reason.  God; are principally two.  
1. To gain credit to themselves with the people. For, they know that all men generally have a reverend opinion of such men. This reason is given why the Pharisees durst say nothing against john, Mat. 21. 26. For, all held john as a Prophet. Herod himself thought reverently of him, Mar. 6. 20.  
2. To secure their own hearts in their errors and sins. The finding of this little goodness in themselves, that they hate not all good men, but can think and speak reverently of them, doth strangely quiet the conscience of hypocrites for a time; as that little goodness he found in himself did that Pharisee, Luke 18. 11.  
The Uses of this Doctrine are three. 1. To discover unto us the weak 
Use 1.  foundations of the Popish faith and religion, which yet I would not be large in, had I not two reasons to move me to it. 1. That though I see no cause to doubt that any of you should be inclined that way, yet (partly, the great increase of Papists of late, and partly, their strange boldness and confidence in their religion, and readiness to maintain and broach their opinions, in every company) may cause you sometimes to stagger, and think they have some truth on their side, if you be not the better grounded and confirmed against them. 2. My text here gives me direct occasion to do it, yea, more direct, than any other that I can think of, in all the Scripture. Consider therefore that as the Papists do resemble the Samaritans, in many other things, so in this point especially, that is described in this text: namely in advancing the credit of good and holy men, to the discrediting of the truth of God. The Papists are right Samaritans, and do resemble them in many things.  
1. The Samaritan in many points of Religion agreed with the people of God, for he worshipped the true God, Ezra 4. 2. 2. King. 17. ●…8. He acknowledged the five Books of Moses; he used Circumcision, and the Sacrifices of the Law, 2. Kings 17. 32. he looked for the Messiah, that was to come, john 4. 25. So doth the Papist agree with us in many points of Religion.  
2. The Samaritan corrupted these parts of the true Religion with gross Superstition and Idolatry; for he had many things besides the Lord that he gave divine honour unto, 1. Kings 17. 29. Every nation made gods of their own, and put them in the houses of the high places, which the Samaritans had made, every nation in the cities where they dwelled. He worshipped the true God in Images, These nations feared the Lord, and served their graven images, saith the text, 2. King. 17. 41. And in that respect, though the Holy Ghost say of them, 2. Kings 17. 33. They feared the Lord; because they retained many parts of God's true worship, yet in the very next verse he saith, They did not fear God, they did not worship the true God, because they served him not according to his Word. And our Saviour denieth, joh. 4. 22. that there c●…uld be any salvation had in their religion. In this point also the Papist is like the Samaritan; he hath many petty gods that he giveth divine honour unto; he worshippeth the true God by Images; and in that respect, we may as truly say of him, as it was said of the Samaritan, he worshippeth not the true God at all, because he worshippeth him not according to his Word; how then can salvation be found in the religion of the Papist?  
3. The Samaritan was ever the chief practiser against the re-edifying of the Temple, and of the holy city. See some of their practices, They weakened the hands of the people of judah, and troubled them in building; and hired Counselors against them, to frustrate their purpose all the days of Cyrus, as we read, Ezra. 4. 4. 5. And Neh. 6. 12. 14. They made some of the Prophets and Prophetesses their instruments to hinder the work. So hath the Papist ever been the author of all the means whereby the growth of religion hath been hindered amongst us, The strange slanders, whereby many of the servants of God have been discredited, both with the Magistrate, and with the people, have come from the Papist. The domestical dissensions, and jars we have had among ourselves, have come from the Papist also.  
But in nothing, hath he better resembled the Samaritan, then in this case that is here described in this Text: namely, in pretending great love, and respect to the Saints departed; and in advancing their credit and authority, to the discredit of the truth of God. The Samaritan pretended great reverence to jacob, they pretended for this Well from which they fetched their water, that jacob gave it them. The Papist pretendeth, for the power and authority of their Pope (from whence in very deed, all their religion is derived, and upon which it is grounded) that Peter gave it him, that Peter used it himself, and left it to the Bishops of Rome, that are his successors; and for their whole religion, they pretend that the ancient Fathers, and Doctors of the Church, delivered it unto them. And therefore let us bring never so good evidence out of the Word of God against them, they are ready to put us off, as the Samaritan doth here; Are you, or the founders of your religion (Luther and Calvin) greater then Saint Peter? Are you or they better or more likely to see the truth in religion, than all the Fathers who gave us this religion, and themselves professed it, and all such as were taught by them? We honour the Fathers (say they) you reject and despise them. The ancient Doctors of the Church, are for us, and against you, and your new religion.  
Now for answer unto them we say, that the very same errors, will be found in this plea of theirs, as we have found in the argument of this Samaritan-woman; for, 1. As jacob gave no such Well to the Samaritans, so it is evident, Peter gave no such power and authority to the Bishops of Rome, as they pretend. Mark how we prove this. 2. He had no such power, and authority himself, as the Pope exercises. Peter exercised no such temporal and civil jurisdiction, nay, he might not do it, The king of the Gentiles (saith our Saviour unto him and the rest of the Apostles, Luk. 22. 25, 26.) exercise lordship over them; and they that exercise authority upon them, are called Benefactors, But ye shall not be so. Peter never took upon him, nor thought he might take upon him, to depose Princes, that should abuse their authority against the true Church and Religion, or to absolve subjects from their Oaths of allegiance; for he taught the contrary, submit yourselves to every ordinance of man for the Lords sake, saith he, 1. Pet. 2. 13. He had no such ecclesiastical supremacy over the whole Church, as the Pope exerciseth; for all the rest of the Apostles were equal to him; Paul professeth so of himself, in nothing am I behind the very chiefest Apostles saith he, 2. Cor. 12. 11. The same commission, the same gifts of the Holy Ghost, the same keys of the kingdom of heaven, and power to bind and lose, was committed to them all, as was to him, to them all he said as my father hath sent me, so send I you. And when he had said this, he breathed upon them, and saith unto them, receive ye the Holy Ghost. Whosoever sins, etc. joh. 20. 21. 22. 23. He (in respect of his Ministry) is called a rock upon which Christ saith he would build his Church, Matth. 16. 18. so are all the Apostles, the wall of the City (the new jerusalem) had twelve foundations, and in them the names of the twelve Apostles of the Lamb, Reu. 21. 14. Yea, Peter was so far from exercising any such supremacy over the rest of the Apostles, that writing to the ordinary Pastors and Elders of the Church, he makes himself equal to them and calleth himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Pet. 5. 1. and makes the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper to Christ himself, 1. Pet. 5. 4.  
2. Though Peter had had such authority, as the Pope exerciseth, and exercised it himself, yet followeth it not, that the Pope hath the like. For, they can never prove that Peter left the authority that he had to the Bishops of Rome, or that they are his successors. Mark the proof of our second argument. 1. They can never prove by the Scripture, that Peter was ever at Rome. Say they have Ecclesiastical history to prove it; we say, that for a point of religion so fundamental, it is necessary they should have evident Scripture also. 2. Their Ecclesiastical history for Peter's being and continuance at Rome (viz. that he should come thither in the twenty seventh year of Claudius, and tarry there twenty five years) is expressly contradicted by the Scriptures; For, 1. He was at jerusalem three years after Paul's conversion, Gal. 1. 18. and fourteen years after that, Gal. 2. 1. 2. When Paul sends salutations to the Church of Rome, he makes no mention of Peter, Rom. 16. 3. If Peter had been at Rome, when Paul was in trouble there, Paul would never have written as he did, Col. 4. 11. These only are my workfellows to the Kingdom of God, which are found to my consolation, 2. Tim. 4. 16. At my first answering no man assisted me. If Peter had been then there, would not he have been a comfort to him, would not he have assisted him in his troubles? 4. Though it were evident that Peter had been at Rome, and continued there twenty five years, yet could he not be Bishop of Rome. For, 1. The office of a Bishop or Pastor, is an office distinct from the office of an Apostle, and inferior also unto it, Eph. 4. 11. 2. Peter was specially appointed to be the Apostle of the Circumcision, Gal. 2. 7. And the jews (in this time that they pretend Peter should be Bishop of Rome) were banished from Rome, Acts 18. 2.  
2. The second error in this plea is this, that they say the Doctors of the Church are their fathers, that they are for them, and against us, as the Samaritans said, jacob was their father. But for ourselves, we may say in this point, 1. We despise not the Fathers, but reverence them highly for their learning and piety. 2. We esteem them good helps for the understanding of the Scriptures. 3. We study them, and allege them also in our writings. 4. There is scarce any matter of moment in religion, which we cannot anouch from some, or more of them.  
On the other side, the Papists do not give unto the Fathers that honour they pretend to do: For, 1. In many points they renounce their authority. 2. They prefer Aquinas before the most, or all of them. 3. They match with the ancient Fathers, sundry bastard and counterfeit fathers. 4. They have foisted into their writings parts of tracts, and whole treatises, that were never theirs. 5. They have by their Indices expurgatorij cunningly altered, or razed, and quite put out many of their sentences and books; and that with strange impudence, though they have known well, that we have many printed and written copies to control them by. Of these Indices they have made five already; as never satisfied with the correcting of the Fathers; Neither do they in these Indices correct, alter, or raze the prefaces, marginal notes, collections and observations made out of the Father's only (as some pretend) but the very texts of the Fathers also. All this our learned men have made evident to the world in sundry books.  
3. The third error in this plea of the Papists is this, that as the Samaritan here thought, it was not possible that God should do for any, more than he did for jacob, Christ could give no better a water then jacob did, Christ was not so great as jacob: so they think none can see any thing in Religion now, which the Fathers did not see; yea, they oppose the judgement and authority of the Fathers against Christ himself, and the manifest testimony of his Word. Whereas though it were granted, that there are many things in popery, that were received from the Fathers; and in ours, which the Fathers received not, yet may that which they hold, be erroneous and evil, and that which we hold, sound and good for all that; For, 1. Nothing in religion is to be received upon the authority of the Fathers, unless it have warrant from the Scriptures. They are not to be admitted as Lawgivers' and Author's of opinions in religion, but as Interpreters of the Scriptures, they are not judges of the Scriptures, but are to be examined and judged by them. This we prove, 1. By plain testimony of the Scriptures, There is no Lawgiver, saith the Apostle, jam. 4. 12. And our Saviour forbids us, Mat. 23. 9, 10. to acknowledge any for a father or master with such absolute dependence upon him, but his heavenly Father and himself only. 2. Themselves acknowledge the perfection of the holy Scriptures. 3. Themselves do disclaim this absolute authority, and hold that they ought not to be further received, than they bring warrant for that they teach, from the holy Scriptures. 4. The Fathers themselves do differ one from another, and from themselves also. 5. They were subject to error, Every man is a liar, saith the Apostle, Rom. 3. 4. that i, he is subject unto error, he may be deceived himself, and he may also deceive others. And indeed the Fathers did mistake in many things, and erred, (yea, and that very grossly) as the Papists themselves do confess also. 6. There is no certainty even of the most legitimate books of the best Fathers; for, heretics have gelded and corrupted them, and foisted into them their own errors.  
2. Though they were holy and learned men, yet it may well be, that the Lord hath revealed that to his servants now, which they saw not; for, the Lord hath oft done so, David had more understanding than his teachers had, Psal. 119. 99 and the Disciples of Christ saw many truths which many of the Prophets (though they were (it may be) holier men than they) did not see, Luke 10. 24. Many points of God's truth are revealed now, even to babes which the Patriarches and Prophets (though holy men, and highly in God's favour) saw not. It was ever unlawful to have many wives: for it was forbidden to the King himself, Deut. 17. 17. to multiply wives. And the Lord in the first institution of wed lock (when, if ever, there was most use and necessity of polygamy for the propagation of mankind) made but one woman for one man. And why so? that he might seek a godly seed, saith the Prophet, Mal. 2. 15. Intimating that the seed and posterity that came by polygamy, could not be holy or pleasing unto God. Yet neither jacob, nor David knew, how heinous that sin was. jephthah (though a rare man for faith, Heb. 11. 32. yet) understood not the liberty God had given him by his Law, to redeem his daughter, Leu. 27. 4. nor how lawful it was for those that were consecrated to God (even for the Nazarite) to marry, judg. 11. 35. josiah is praised for destroying those monuments of idolatry, that Solomon had set up, though both Solomon himself after his repentance, and Asa, jehosaphat, and Hezekiah (all good Kings) saw not the necessity of destroying them, 2. King. ●…3. 12, 13. 2. Many good reasons may be given, why learned Divines in these days may know more, and have better judgement in Religion, than the Fathers had. 1. They are borne and bred in the knowledge and profession of the truth, and have known from their childhood, the holy Scriptures, which are able to make them wise unto salvation, as the Apostle speaketh of Timothy, 2. Tim. 3. 15. whereas most of the Fathers were bred and had lived long in Gentilism and Heresy, before they came to the knowledge of the truth. 2. They enjoy the benefit both of all the Fathers own labours, and of the writings of many other learned men also, which the Fathers themselves could not do. 3. They have the help both of far better translations of the Scripture, than the Fathers could have, and of the knowledge of the tongues also, which the chief of the Fathers are well known to have been wanting in.  
Thus much for the first use of this Doctrine.  
The second Use concerneth us all, for this Doctrine serves to admonish us, that we take heed, we make not an Idol of any man, how holy, or how 
2.  good soever he be; which is then done, when we oppose, and set the judgement, or practice of any man against the Word of God, when we advance the credit of any man, to obscure the glory of God. Four rules I will give you to direct you in this case. 1. Rest not so much on the judgement, advice, or example of the best men, but examine them by the Scriptures. Follow me as I follow Christ, saith the Apostle, 1. Cor. 11. 1. and 1. Thess. 5. 21. prove all things and hold fast that that is good. For, good men have oft proved Satan's instruments to deceive others, Satan himself did misguide David, 2. Sam. 7. 3. and the young Prophet was dangerously deceived even by the old Prophet, who was also a good man, 1. King. 13. 18. and Peter played Satan's part in dissuading our Saviour from suffering, Mat. 16. 22. 23. 2. Esteem not of the excellentest man in the world, when his credit is advanced to obscure God's glory and truth, see how contemptibly the Apostle speaketh of the most excellent teachers in this case, 1. Cor. 3. 5, 7. Who then is Paul, and who is Apollo's? neither is he that planteth any thing, neither he that watereth. 3. Count it no great sign of grace to be able to praise and speak well of some good men, if thou do it to the discredit of that goodness that is in another; to praise one Minister, with an intent to disgrace and derogate from the credit of thine own Minister, or of any other. 4. Count it no just cause of comfort to be able to love and commend some good men, unless thou be careful to imitate their goodness; for this shall increase thy condemnation, rather than do thee any good.  
The third use concerneth them, whose judgement and practice men are in 
3.  greatest danger to abuse. 1. Desire not, that any should give thee, the honour that is due to God, as to make thy will, thy judgement, or practise the rule of his conscience, oh shun this by all means. See two notable examples for thee to follow in this case, the one of the Apostles Barnabas and Paul, who (when the men of Lystra would have given divine honour unto them, Act. 14. 13. 15.) did withal expressions of sorrow, and fear, and indignation, disclaim it, and put it from them. The other of the twenty four Elders (representing the whole body of the Militant Church) of whom we read Reu. 4. 10. 11. that they fell down before him that sat upon the throne, and did worship him, and cast their crowns before the throne, saying, thou art worthy O Lord to receive glory and honour. They renounced (before God) their own glory, and ascribed all glory and honour unto God alone. Remember this is the way to bring fearful ruin upon thee, when thou shalt accept of any honour (such as this is) as is due to God alone, as we may see in the fearful and shameful end that came upon Herod, Acts 12. 23. Because he gave not God the glory; but accepted of, or (at least) endured divine honour to be given unto him. 2. Let such as are of note for their knowledge and profession, take heed what example they give: It is the Apostles charge, 1. Cor. 8. 9, 10, 11, 12. 3. Let superiors especially take heed what example they give, for their inferiors will be ready to do as they do, though it be to the manifest peril of their own souls.    


THE NINTH LECTURE, ON MARCH XXVIII. MDCIX.  JOH. FOUR XIII, XIIII. 
jesus answered, and said unto her, whosoever drinketh of this water, shall thirst again.  
But whosoever drinketh of the water that I shall give him, shall never thirst: but the water that I shall give him, shall be in him a Well of water springing up into everlasting life.  
WE have heard in the two former verses, that this poor woman of Samaria could neither understand, nor believe that which Christ had said unto her, but reasoned and disputed against it, yet doth not our Saviour give her over for this her blockishness and infidelity; but as he that came to seek that that was lost, still continueth to labour with her, to bring her to an admiration and desire of grace; which (taking the present occasion from the Well, where he now sat, and the water which this woman came to fetch) he calleth the water of life. Now whereas she had falsely boasted, that jacob was their father, and gave them that Well, and had asked him, whether he were greater than jacob: he neither denyeth that which she had falsely affirmed, nor is he offended with her for so odious a comparison; neither doth he in plain terms affirm himself to be greater than jacob, (because she was not yet fit to hear that, that might have bred in her some suspicion of vainglory in him, and made her unwilling to have any further speech with him) but he proveth the water that he had to give (viz. the grace of his holy spirit) to be far more excellent than the water of that Well, or then any water jacob had to give, by an argument taken from a far more excellent effect that this water had, above any other water in the world beside. As if he should have said, whereas one principal use that the water of this Well in these hot countries serveth for, is to quench the thirst, (jacob himself, and his children, etc. did drink of it) the water that I have to give is far more excellent for this use; for this water will not so quench the thirst, but a man that hath drunk of it, shall within a while be as thirsty again as if he had never drunk, because the moisture and coolness thereof will be by the heat that is in him consumed and dried up: but he that hath once drunk of the water that I have to give, shall be so satisfied with it, as he shall never thirst again, because the cool moisture that it yieldeth, can never be by any heat dried up; but shall be in him as a fountain that will never leave springing, till it have brought him to everlasting life. So that in these words there be three principal points that offer themselves to our consideration.  
1. That as the body, so the soul of every man is subject to a kind of thirst.  
2. That no worldly thing can perfectly and fully quench this thirst, that the soul of man is subject unto.  
3. That the spirit of grace, which our Saviour calleth here, the water of life, is able fully and perfectly to quench the thirst that the soul of man is subject unto.  
Of these three points we will consider in that order that I have propounded them in.  
And first from this, that our Saviour makes this a principal use that the water of life, the Spirit of God serveth unto, to quench the thirst, we learn, That as the body of man, through the heat that is in it (partly natural, partly accidental) is subject unto thirst, which if it be extreme, is one of the most 
Doct. 1.  painful and intolerable passions, that it endureth in this life; so is the soul of every man, through the heat that it feeleth when it shall apprehend the anger of God due to him for sin, subject unto thirst, that is, to such a desire of comfort against God's wrath, as is never a whit less, but much more painful than the thirst of the body is. For the thirst that the body is subject unto, how intolerable it is when it groweth to extremity (though I need allege no proof but common experience, which hath found it to be more violent and intolerable than hunger is) we may see it in two examples; The one of Samson, who though he were so strong and valiant, that he could alone with the jaw of an ass, slay a thousand Philistines, judg. 15. 15. yet could he not vanquish nor endure this passion, but was afraid he should have died of thirst, and cryeth earnestly to God for help against it, judg. 15. 18. And our blessed Saviour, that was never heard to complain of any other bodily torment that he did endure, He gave his back to the s●…iters (as the Prophet speaketh, Esa. 50. 6.) and his cheeks to them that plucked off the hair; he hid not his face from shame and spitting. He was oppressed, and he was afflicted (Esa. 53. 7.) yet he opened not his mouth; he was brought as a lamb to the slaughter; and as a sheep before her shearers is dumb, so he opened not his mouth. Yet feeling the extremity of this passion immediately before his giving up the ghost, he cried out (and that with a loud voice, as may appear by comparing, Mat. 27. 48. with john 19 28.) I am a thirst.  
And that the soul (even the soul of every man first or last) shall be subject unto thirst, that is, to such a desire of comfort against God's wrath, as is painful and intolerable, is most evident. See the proof of it in three conditions and estates of men. 1. All Gods Elect, those poor and brokenhearted. ones, that Christ was sent to be a Saviour unto, are said to have had this thirst in them, before they could have any benefit by him: David's soul panted after God, as the chased Hart doth after the water brooks, (Psal. 42. 1, 〈◊〉.) his soul thirsted for God. And every one that thirsteth (and none but he) is invited (Esa. 55 1.) to partake of all the comforts of the Gospel. And he only hath a promise to be satisfied with righteousness (to be comfortably assured of his righteousness before God, which consisteth in the pardon of his sins, & the imputation of Christ's righteousness unto him) that doth hunger and thirst after it, Mat. 5. 6 2. Such of the wicked as have been most profane & desperate deriders, and contemners of all piety and religion, have oft (even in this life) had such a sore and intolerable thirst upon them, that had they had all the kingdoms of the world, they would have given them for a little comfort against the sense of the wrath of God. See the proof of this, Amos 8. 11. The Lord speaks of wicked men that shall wander from sea to sea, and from the North to the East, and shall run to and froto seek some comfort out of the Word of the Lord, and shall not find it. In that day (saith he) shall the fair virgins and the young men (who for the most part sin with a high hand in open contempt of piety) perish for thirst. Even such as have most hardened their hearts against God's fear; the Lord is able to bring to this thirst. The mouth of the Lord hath spoken this, and his hand hath fulfilled it upon many a one.  
3. Such of the wicked as never feel any thirst in this life, but live and die like senseless beasts (as many thousands doubtless do) shall be sure to feel it in so much the greater extremity in the life to come. See the proof of this in Luke 16. 24. The rich man whose life was full of pleasure, and who was all that while never troubled with this thirst, in hell was so tormented with it, that he cried for Lazarus (the man against whom he had showed most cruelty) To dip the tip of his finger in water, and cool his tongue.  
The reason of this (if we will inquire into it) we shall find to be this, that as the extremity of bodily thirst groweth from some distemper of heat; so is 
Reason.  it also with this thirst of the soul. 1. The sense of sin, and of God's anger, hath a burning and scorching heat in it. The Lord in respect of his just anger against sin, is called a consuming fire, Heb. 12. 29. and the sting of conscience which is wrought by the sense of sin, is compared to the sting of the fiery serpents, joh. 3. 14, 15. which made job, Chap. 30. 30. say his bones were burnt with heat.  
2. There is no man, but at one time or other (here or in the life to come) shall be brought to the sense of sin, and of God's anger provoked by his sin. The most sleepy, blind, and senseless conscience shall be one day awakened; for so we read, Eccl. 12. 14. God shall bring every work into judgement, with every secret thing, whether it be good or evil, and Psal. 50. 21. I will reprove thee, and set them in order before thee. jer. 2. 19 Thine own wickedness shall correct thee, know therefore and behold that it is an evil thing and bitter, that thou hast forsaken the Lord thy God.  
This Doctrine serveth to warn every man to provide against this thirst. Consider, thou must one day feel either the thirst of God's Elect, or that of 
Use.  the Reprobate. Be not so foolish, as to think thou shalt never feel any such heat in thyself; but be assured thou must one day feel what it is to have offended God. It hath been a proverb that men use to put other men's faults in that part of the wallet that is before them, and have them ever in their eye, but their own in that part of the wallet that hangs behind them; but be not deceived, be thou assured, God will turn the wallet one day; thy old sins, the sins thou hast forgotten (if thou have not repent of them) shall be brought into thy remembrance again; the sins thou foundest most pleasure in, thou shalt feel the bitterness of one day, either here, or in the life to come: It was thus with God's dear servant job, job 13. 26. Thou writest bitter things against me, and makest me to possess the iniquities of my youth. Then thou shalt feel a thirst in thy soul; and by how much the more thou hast despised piety and religion, the more vehement shall thy thirst be in that day. Provide for this thirst, I advice thee; choose rather to have David's thirst in this life, then Dives thirst in the life to come; yea choose rather to bring thy sins into thy remembrance thy own self, then that the Lord should do it, for, Heb. 10 31. It is a fearful thing to fall into the hands of the living God. But alas, most men instead of providing for the quenching of this thirst, do by desperate continuing and increasing in sin, laborall they can to add fuel to this fire, and increase this thirst, as drunkards use (it is the comparison the Holy Ghost useth, Deut. 29. 19) by all means they can to provoke thirst, that they may drink the more. But know assuredly, that proportionable to the number and heinousness of they sins will thy heat and thirst be; and to these men I may say as Esa. 50. 11. Behold all ye that kindle a fire, that compass yourselves about with sparks, walk ye in the light of your fire, and in the sparks that ye have kindled; this shall ye have of my hand, ye shall lie down in sorrow. Say not, this is a hard doctrine, and tends to terror; mislike it not for that; oh that the Lord would so follow it, and so press it upon our consciences, that it might work fear in you. Nothing is more wholesome and profitable for us in this secure age, than this fear, Prou. 28. 14. Happy is the man that feareth always. It was profitable for Paul to be acquainted with the terrors of the Lord, 2. Cor. 5. 11. And if Paul had need of them, much more have we. This is the mean to keep thee from those everlasting fears, Hab. 3. 16. I trembled in myself, that I might rest in the day of trouble.  
And thus much for the first part of this Text. The second point to be observed in it, is the Antithesis that our Saviour makes between the water of Jacob's Well, and the water of life: and this opposition holds true, not between the water of Jacob's Well only, but between all other things and the water of life, for he makes it the peculiar and proper effect of the water of life to quench this thirst. From whence we learn; That no worldly thing 
Doct. 2.  can perfectly and fully quench the thirst of the soul. I cannot deny but there be many wicked men, who never tasted of other then worldly comforts, that may seem to have as much peace and quietness in their conscience, as any man in the world hath, job 21. 9 Their houses are peaceable and without fear. Psal. 73. 5. They are not in trouble as other men are. Luke 11. 21. When the strong man keeps possession of the house, all things are in peace. Yea, such as have had this thirst, may seem to have quenched it well, even by worldly means. Neither do I deny, but that there be many worldly things, that for a time will seem to slake this thirst, and quiet the heart that is troubled with the sense of sin, 1. Sam. 16. 23. When David played on the harp, Saul was refreshed and eased. And our own experience may tell us of some that have had much trouble of mind for sin, and this vehement thirst, that yet now, by giving over their precise course, and giving themselves to worldly mirth, are as quiet in their minds as any man living. Yet can no worldly thing sound quench the thirst of the soul, nor satisfy the heart that desires comfort against the sting of conscience and sense of God's wrath. And to such as make such reckoning of worldly helps in this case, I may say as Esa. 55. 2. Why do you labour for that which satisfieth not? For as the promise is made only to the godly, Psal. 8●…. 8. He will speak peace to his people and to his Saints. So of every wicked man it is said, Esa. 57 21. There is no peace to the wicked; yea of every natural man, Rom. 3. 17. The way of peace they have not known. What shall we say then to the peace of wicked men? Surely either it groweth from senselessness, they never yet knew what sin is; they never felt the heat of the sting of conscience, and sense of God's anger; and then how can it be said, their thirst is quenched that never felt any thirst? Their case is described, Esa. 29. 8. A man dreameth, and lo he is drinking, but when he awakeneth, behold he is faint, and his soul longeth. 2. Or else, if ever they had this heat, and felt this thirst, the peace and joy they seem to have, is in the face only, and not in the heart, 2. Cor. 5. 12. Do you not think that many a man that maketh show of great jollity and mirth, hath his inward stingings and gripes of conscience. 3. Or if ever they had this thirst, and have now quenched it with worldly comforts, they shall surely thirst again, and that in a more vehement and intolerable manner then ever they did before. See this judgement threatened against them, that make up the breach that God hath made in their conscience with untempered mortar. Ezech. 13. 13. Therefore thus saith the Lord God, I will even rend it (the wall that was thus daubed with untempered mortar) with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it.  
The Reasons of this Doctrine are these. 
Reason. 1.   
1. If there were never so good su●…iciency in worldly comforts, yet cannot a man be sure to have them, when he shall stand most in need of them, for the satisfying of the thirst of his soul, for the Lord deals oft with men in this case as he dealt with jacob, Gen. 32. 24. he wrestleth with them, and smites them in the night, and when they are alone; when neither their companions, nor other means of worldly comfort are at hand.  
2. Say a man enjoy them in great abundance, yet in that case, a man shall not be able to relish them, or feel any comfort in them. See an experiment of 
2.  this, when God had awakened the conscience of Belshazzar, and summoned him to judgement, and thereby smitten his heart with deadly terrors, Dan. 5. 5. 6. neither the vine, nor any of the exquisite dainties, nor all the pleasant compahe had at his great feast, could yield him any comfort, he could relish no sweetness in them, yea by how much the more, a man hath delighted in them, in former times by so much the more, he is wont to distaste, refuse, and ab horre them in this case. The soul in that case is apt t●… refuse these comforts, and to loathe them, Psal. 77. 2. That which the Prophet saith of gold and silver, Ezek. 7. 19 that in the day of extreme anguish men can take no comfort in them, but shall be willing to cast them into the street, and put them out of their sight; the same may likewise be said of all worldly comforts. Merry talk and music at that time, will be but as the casting of vinegar upon nitre, as Solomon speaketh, Pro. 25. 20. So that a man may fitly compare all these comforts, to that broken staff or reed, mentioned, 2 Reg. 18. 21. Upon which if a man lean, it will go into his hand and pierce it.  
3. Say a man in this case enjoyed all worldly comforts, and did also esteem as much of them then as ever he did; yet is it not possible they should be sufficient, to quench the thirst, that is caused by the sense of God's anger; for God only is able to cure the wounds that he hath made, he maketh sore and bindeth up (saith Eliphaz, job 5. 18.) he woundeth, and his hands make whole. So that, that which is said of riches, Pro. 11. 4. may be said of all other worldly comforts, They avail not in the day of God's wrath.  
The use of this doctrine, is not to work despair, or dismay any whose hearts desire is to please God; for to their comfort I may say as Ezra 10. 2. 
Use.  There is hope in Israel concerning this, Zach. 13. 1. There is a fountain opened to the house of David, and to the inhabitants of jerusalem for sin and for uncleanness. But to exhort every man 1. To make less account of all worldly comforts, and to esteem better of the water of life. I deny not, but we may take comfort in these things, 1 Tim. 6. 17. they are given to us in abundance to enjoy. But we must take heed of trusting in them, or making them our only comfort. Consider what the Apostle writes, 1 Cor. 7. 29. 31. They that have wives should be as though they had none; and they that rejoice as though they rejoiced not; and they that bay as though they possessed not; and they that use this world as not over-using it; for the fashion of this world passeth away. We should use also the comforts of this life with so indifferent a mind, that they be no clogs unto us, to hinder us in the way unto a better life. Oh the misery of them that have no comfort, but in their wealth, or in their company, or in their pleasures. To them we may say as Psal. 4. How long will ye love vanity, and follow after leasing? jonah 2. 8. They that observe these lying vanities forsake their own mercy.  
2. To get (without delay) assurance to our souls of our interest in Christ (from whom only this water of life which quencheth the thirst of the soul, is to be had) according to the counsel of the Psalmist, Psal. 2. 12. Kiss the Son lest he be angry, and ye perish from the way, when his wrath is kindled but a little, blessed are they that put their trust in him.   

Lecture the tenth, April 4. 1609. JOHN FOUR XIIII.  
IT followeth that we proceed to the third point, which I told you was to be observed in this and the former verse, namely, That the Spirit of grace, which our Saviour here calleth the water of life, is able fully and perfectly to quench this thirst that the soul of man is subject to; for our Saviour here saith, that whosoever drinketh of the water that he would give him, should never thirst: and giveth a reason why he can never be a thirst again. The water that I shall give him, shall be in him a Well of water, springing up into everlasting life.  
Now (that we may build upon a sure foundation) we must call to mind that which I told you (in the handling of the 10. Verse) that by this water of life, is meant the Spirit of God. This was then proved evidently by two places, Esa. 44. 3. I will pour water upon the thirsty, and floods upon the dry ground, I will pour my spirit upon thy seed, and my blessing upon thy buds, and joh. 7. 38. He that believeth in me, out of his belly shall flow rivers of water of life. Verse 39 This spoke he of the spirit, which they that believed in him, should receive. So that when our Saviour saith here, whosoever drinketh of the water that I shall give him, shall never thirst, it is, as if he should have said thus in plainer terms, Whosoever shall receive the Spirit of regeneration which I shall give him, and which none can receive, but by me, and through my merits, shall never be more a thirst; that is, he shall not only obtain sound and perfect peace in his conscience against the apprehension of God's wrath due to his sins; but this peace and comfort of his conscience shall never die nor decay in him, he shall never fall into a deadly thirst again; nor into that painful and intolerable desire of comfort against God's wrath, that he was subject to before? For, that seed of God, and Spirit of regeneration which he hath received of me, can never be dried up or wasted, but will still in all temptations and afflictions, yield him comfort and satisfaction, and peace of conscience, and never leave him, till it have brought him unto eternal life.  
The words then contain in them a commendation of the water of life, the spirit of grace and regeneration. 1. From the efficacy and sufficiency of it; it is able to quench the thirst of the soul. 2. From the durableness and perpetuity of it; where once it is received, it will never be wasted or dried up.  
First then from this, that our Saviour saith, that he that drinketh of the water that he shall give him, yea whosoever (how thirsty soever his soul were before) drinks of the water he shall give him, shall never be more a thirst; we learn,  
That the Spirit of grace and regeneration, wheresoever it is received, 
Doct. 3.  quencheth the thirst of the soul, satisfieth and quieteth the conscience, against the sense of God's wrath.  
Before I confirm this Doctrine, I will clear it and make it plain by answering two objections that may be made against it.  
Such as have the Spirit of God, do yet still thirst after grace, and have 
Obiect. 1.  an incredible desire to increase it, as both the Scripture, and daily experience doth prove: yea there was never any that truly tasted of the sweetness of God's Word and grace, but they will still long after it, and think they can never have enough of it, in this life, 1 Pet. 2. 2. As new borne babes they desire the sincere milk of the Word, that they may grow thereby. See an experiment of this in David his affection to the Word, and desire to learn it, was every whit as vehement, as if he had scarce learned the first Principles of it, Psal. 119. 12. 19 33, 34. and verse 10. My soul breaketh for the longing it hath to thy judgements, at all times. How is it then said here that they that have drunk of this water, shall never thirst again?  
I answer. The thirst, which our Saviour saith, he shall never feel again, that drinketh of the water of life, is extreme and painful, hurtful, and 
Answ.  such as causeth death; as the thirst of the body will, if it be extreme; but the thirst of the godly, is wholesome, and a sure sign of a sound and healthful soul, as in the body, it is a sign of health, when one hath an appetite to his meat and drink. And Physicians observe it for a sign, that their Physic hath wrought well, and that the body is sufficiently purged, when the patient groweth thirsty. 2. It is not extreme and painful, but they find a sweetness and pleasure and satisfaction in it: So David that Psal. 63. 1. professed his longing after the public worship of God, doth yet, ver. 3. 4. acknowledge that he was not without great satisfaction even in the want of those public ordinances of God. Because thy loving kindness is better than life (saith he) my lips shall praise thee. Thus will I bless thee while I live; I will lift up my hands in thy name.  
Secondly, it may be objected, that many of the godly, are subject, even to that kind of thirst, that is painful; are troubled and disquieted, in their 
Obiect. 2.  mind and conscience, with the sense of God's indignation. The Prophet complaineth of this, Psal. 88 7. Thine indignation lieth upon me, and thou hast vexed me with all thy ways. How is it then true that our Saviour saith here, Whosoever drinketh of the water, that I shall give him, shall never thirst.  
I answer, that their thirst, is not deadly, nor extreme, though in their own sense it seems so to be; but even as it is with the wicked, that they think 
Answ.  their state better than indeed it is, Esa, 29. 8. As the thirsty man that dreameth he is drinking, and when he awaketh behold his soul is faint for thirst. So in the time of tentation, the godly (as one in a dream) thinketh himself much drier, than indeed he is. For the Spirit of God and that grace that is in him, sustaineth him, so as he fainteth not, nor perisheth in this thirst. When he knoweth not what to pray, the Spirit helpeth him, Rom. 8. 26. Even then when he seemeth so tormented with the sense of God's wrath, he is assured of God's favour, though he feel it not. See a plain proof of this in David, Psal. 22. 1. Though to his sense God had forsaken him, yet he had the spirit of prayer even then, even the spirit of adoption, that made him able to pray and even to cry, My God, my God.  
So that now you see the meaning of the doctrine, that every one that hath the Spirit of God, can never have in his soul that thirst that is painful and extreme, that is hurtful and deadly, but the grace of regeneration wheresoever it is, satisfieth and quieteth the conscience, worketh in it that peace of God which passeth all understanding, Phil. 4. 7. and that joy which is glorious and unspeakable, 1 Pet. 1. 8.  
So that though the reward and comfort, that accompanieth godliness in this life, be nothing in comparison of that, that is prepared for it in heaven, when it shall be said unto us, Mat. 25. 23. Enter into thy master's joy, for 1 Cor. 2. 9 Eye hath not seen, nor ear heard, neither hath entered into the heart of man, the things which God hath prepared for them that love him. There only, we shall be perfectly freed from all thirst, then shall we neither hunger nor thirst any more, Apoc. 7. 16. then shall we be satisfied with the likeness of God, Psal 17. 15. yet even in this life, it yieldeth marvelous comfort, and peace to the conscience. See the proof of it in three points.  
1. There is not any one duty of piety that is performed with a good heart, but it useth to yield presently, a sweet satisfaction and contentment to the conscience, that maketh it say, I am glad I have done this. Our Saviour saith after, verse 34. that it was his meat to do the will of God, 1 Chron. 29. 9 The people rejoiced, when they offered willingly, for they offered with a perfect heart. This we shall find in our prayers, even in those we have poured out in greatest bitterness of soul. See the comfort David found in that prayer which he began in great heaviness of spirit, Psal. 6. 8. Depart from me (saith he) all ye workers of iniquity, for the Lord hath heard the voice of my weeping; the Lord hath heard my supplication, the Lord will receive my prayer.  
2. True godliness and uprightness of heart doth not only yield comfort for the present, but it maketh the heart truly joyful and comfortable at all times; that though most men judge, that the life of a Christian is the most tedious and uncomfortable life in the world; the entering into this profession, is a bidding adieu to all mirth and joy; yet as our Saviour said to his Disciples here, verse 32. so may a Christian say to these, I have joy that you know not of, Pro. 14. 10. No stranger can meddle with, or skill of our joy. The man that truly fears God, hath that joy that he would not give a dragm of it for a pound of thy joy, as you may see in that speech of David, Psal. 4. 7. thou hast put gladness in my heart, (saith he) more than (they have, than worldlings have) in their time that their corn and their wine increased. It is true that the godly have their dumps sometimes, and fits of heaviness; but 1. Though they do not for the present joy, yet they shall be sure to find comfort in the end, Psal. 97. 11. Light is sown for the righteous, and gladness for the upright in heart. 2. When they bethink themselves well, of their own estate, and by due trial of themselves, find that they have in themselves this Well of water that Christ here speaks of; that the seed of God abideth in them; then do they check themselves for being so uncomfortable, as David doth, Psal. 42. 11. and find they have just cause not to be sad, but to rejoice, and to be of good cheer. That whereas wicked men, the less they look into their own hearts, and think of their estate, the merrier they are; it is quite contrary with the godly man, Gal. 6. 4. Let every man prove his own work, and then he shall have rejoicing in himself alone, and not in another.  
Thus I have made this second point plain unto you, let us now prove and confirm it in a word or two. The Spirit of God is called, Psal. 45. 7. the oil of gladness; because it makes a man to look cheerfully; therefore also it is said, Pro. 29. 6. In the transgression of an evil man, there is a snare, but the righteous doth sing and rejoice. See an experiment of this in Paul, 2 Cor. 1. 12. Our rejoicing is this, the testimony of our conscience, that in simplicity and godly pureness, and not in fleshly wisdom, but by the grace of God, we have had our conversation in the world, yea he saith, 1 Cor 9 15. He would rather die, then loose this rejoicing, that he found in the testimony of a good conscience.  
The third and last point, wherein the truth of this doctrine appeareth, is this, that even in the evil day, when all other comforts will fail a man; 
〈◊〉.  when most tokens of God's anger shall be upon a man, and Satan shall be busiest with him, and his own weak heart, shall be most subject to fear, and to that thirst we heard of the last day; even in that day, this water of life, an upright heart, and a godly life, will yield unspeakable boldness and security, peace, and comfort, to the conscience of a man. And well fare that comfort that will stick by a man, and show itself most; when a man shall have most need of it. Solomon commendeth a true friend by this note, a friend loveth at all times saith he, Proverbs 17. 17. It is much to the commendation of good works that that Daniel said to Nabuchadnezzar when he would direct him how to escape that temporal judgement, and fearful plague, that God had threatened; he telleth him, this was the way, Daniel 4. 24. Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor, if it may be a lengthening of thy tranquillity. Good works will prevent and keep off God's judgements: But good works will do much more than so; they will free the conscience from fear in the evil day, they will work peace and comfort in the heart, in the day of anguish and tentation, Psalm 112. 4. Unto the upright there ariseth light in darkness, Proverbs 28. 1. The wicked flee when no man pursueth, but the righteous is bold as a Lion. Such a one is like a house built upon a rock, no winds, nor floods can hurt him, Matthew 7. 24, 25. Therefore Paul speaking of the spiritual armour, whereby we may be made able to stand in the evil day, nameth righteousness for the breastplate, Ephesians 6. 14. See the experiment of this in job 6. 10. Yet this comfort I have (though I burn with sorrow and he spareth me not) that I have not denied the words of the holy one. And that maketh the Apostle say, james 2. 13. Mercy rejoiceth against judgement.  
The Reason why the water of life, hath such virtue to quench 
Reason.  the thirst of the soul; Is, for that the spirit applieth the merits of Christ, unto the conscience. A godly life assureth us, that Christ and his merits belong unto us indeed. For (to speak properly) Christ only is the refuge against this tempest, and shadow against this heat, as he is called, Esay 25. 4. and his blood is that drink that quencheth this thirst, and satisfieth the soul. john 6. 55. My Flesh is meat indeed, and my blood is drink indeed, and verse 35. He that cometh to me shall not hunger, and he that believeth in me shall not thirst. It is not our own righteousness that can shade us from the heat of God's wrath, but the righteousness of Christ only. Therefore Paul desired that he might be found in him, not having his own righteousness, Phil. 3. 9 and Nehemiah 13. 22. Spare me according to the greatness of thy mercy. But forasmuch as Christ's righteousness is without us, the spirit is that that applieth it to us, and uniteth us to him; and a godly life is that that assureth us, that our faith is a true and living, not a false and dead faith, 1. john 3. 7. He that doth righteousness, is righteous, even as he is righteous. Therefore this also is said to quench the thirst. In which respect good works are also called a foundation. 1. Tim. 6. 19  
The Use of this Doctrine is; First, for the satisfying of all men 
Use 1.  in the question between us and the Papists touching good works, and for the convincing them of slander; you hear what we grant. 1. That good works, are marvelously profitable, godliness is profitable unto all things, saith the Apostle, 1. Timothy 4. 8. 2. That they are also so necessary, that no man can be saved without them. Only we deny; first, that they can justify us before God: secondly, that they can merit heaven, or a far meaner reward than heaven is, at God's hands.  
2. To admonish all men to seek grace and the fear of God. 1. All men desire joy, and esteem it the only felicity; they abhor 
2.  sadness and sorrow as the devil; but be not deceived, do what thou canst, hunt after these delights as greedily as thou canst, yet will God make thee one day know and feel what thou hast done, for all these things God will bring thee unto judgement, Ecceles. 11. 9 and then shall thy heart be made sad, Luke 6. 25. Woe be to you that laugh now, for you shall mourn and weep. 2. Oh seek for sound and true joy, such as may make thy heart glad and comfortable, when thou shalt have most need of comfort. Thou must come to be one day in that case that Hezekiah was in, labour that thou mayst have that comfort, that he then had, when the message was brought him from God that he must die and not live, and he by examination of his own heart, and fervent prayer, sought to prepare himself for death, this was that that he found comfort in, in that case, remember now O Lord I beseech thee (saith he, Esay 38. 3.) how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. The uprightness of his heart and constant care he had to please God in all his ways yielded him comfort in that estate. If thy conscience shall say in that day, as Psal. 90. 9 All our days are passed away in thy wrath. If thou never hadst in thy life any good evidence of God's special favour: Oh, how great will thy misery then be? 3. Flatter not thyself with this conceit, that Christ died for thee, and thou believest in Christ; for if thou have not the Spirit of Christ, thou art none of his, Rom. 8. 9  
3. To encourage such as begin inwardly and unfeignedly to affect good things; let not the scorns of others, nor the difficulties 
3.  thou findest in a good course discourage thee; for thou shalt find the sweetness of it one day. That which Solomon saith of one, may be said of all good duties. Thou shalt find it after many days, Ecclesiastes 11. 1. and 1. Corinthians 15. 58. Be ye steadfast, unmovable, always abounding in the work of the Lord, for as much as you know, that your labour is not in vain in the Lord.  
4. To reprove such Christians, as yield too much to the dumpishness and heaviness of their own hearts. I do not 
4.  wish men that fear God to give too much liberty to themselves, in hunting after carnal joy, or the means thereof; after recreations, and keeping company with profane men. Of such mirth, we may say as Eccl. 2. 2. I said of laughter, it is mad, and of mirth what doth it?  
I know the best Christians have ofttimes just cause to be sad, 1. In respect of their own sins. 2. In respect of the state of the Church of God, If I do not remember jerusalem, let my tongue clean to the roof of my mouth; if I prefer not jerusalem above my chief joy saith the Prophet, Psal. 137. 6. But if such, as are indeed in the state of grace, and continue not in any one sin wittingly, which they have not repent of, do not stir up themselves to be joyful and comfortable, they are in a great fault. The Lord would have such to be cheerful, Rejoice evermore saith the Apostle, 1. Thess. 5. 16. and Philippians 4. 4. rejoice in the Lord always, and again I say rejoice. The Lord would have such to be merry at work and merry at meat, Deut. 12. 18. Thou shalt rejoice before the Lord thy God, in all that thou puttest thine hand unto. And if they be not cheerful, they offend much.  
For first, they sin against God, who delighteth most in the service that is done to him with cheerfulness, and with a glad heart. God loves as well a cheerful worshipper as a cheerful giver, 2. Corinthians 9 7. That was the cause why Anna abstained from the sacrifice, because she could not be cheerful, 1. Sam. 1. 7. Mark what account God makes of this, Deut. 28. 47. Because thou servedst not the Lord thy God with joyfulness, and with gladnsse of heart for the abundance of all things; therefore shalt thou serve thine enemies in hunger and in thirst, etc.  
2. They sin against themselves, both against their bodies, in making them more unserviceable to their souls in any good duty, Prou. 17. 22. A merry heart doth good, like a medicine: but a broken spirit drieth up the bones. And against their souls in making them less able to resist Satan's tentations, Neh. 8. 10. The joy of the Lord is your stre●…h.  
3. Against men, in causing them to think very hardly of Religion, as of that, that will deprive a man of all the comfort of his life, and cast him into continual melancholy, and doubts, and sadness of heart.   

Lecture the eleventh. April 11. 1609.  
WE have heard the last day, that this verse contains in it, a commendation of the water of life (the Spirit of regeneration) from two arguments, viz. first from the efficacy and sufficiency of it, it is able to quench the thirst of the soul, and fully to satisfy and quiet it; secondly, from the durableness and perpetuity of it. The first of these we finished the last day; Now it remains that we come to the second. From this than that our Saviour saith here, 1. Whosoever shall drink of the water that he shall give him, shall never be more a thirst. 2. That the water that he shall give shall be in him that hath once received it, a Well of water springing up to everlasting life.  
We learn: That he that hath once truly received the Spirit of grace, can never lose it. Before I confirm this Doctrine 
Doct. 4.  to you, I will first clear the meaning of it unto you. For it may seem an absurd and incredible Doctrine, contrary to reason, contrary to sense and experience, to say, that a man that is once regenerated, and hath received grace, can never lose it. I will show you therefore how far forth we grant, that a man may lose the good things he hath had.  
1. There be certain gifts of the spirit that may be lost, viz. outward 
1.  gifts, whereby men are fitted to the outward duties of their calling. The Spirit of the Lord departed from Saul. 1. Sam. 16. 14. But what was that Spirit of the Lord? The spirit of prophecy, 1. Sam. 10. 10. and the spirit of government, 1. Sam. 11. 6. but it is the spirit of Sanctification, of which we say, it cannot never be lost.  
2. There be certain shows of sanctification, and reformation 
2.  which are the fruits of nature, and they may be lost. A natural man doth ofttimes many good things. 1. Out of a carnal respect to his credit, that he might be well thought of; so did the Pharisee and hypocrite pray and fast, and give alms, Mat. 6. 2. 6. 15. 2. Sometimes out of a servile fear of God's wrath, while he is under the whip, ye shall have him cease from sin, speak many good words, seem very religious, Psal. 78. 34. When he slew them, than they sought him, etc. Now in these good things, there is no durableness or constancy, For all flesh is grass, 1 Pet. 1. 24. Whatsoever excellency is in it, or comes from it, hath no durableness in it. But of true sanctification, that comes of grace, we affirm that it can never be lost.  
3. A man that hath only tasted of this wate●…●…f life, and received certain fragments, and superficial beginnings of true sanctification 
3.  and grace, may fall quite away and lose them. Heb. 6. 4, 5. Such as have been enlightened, and tasted of Christ and of the good word of God, and powers of the world to come, and have been partakers of the Holy Ghost, may fall away. 2. Pet. 2. 20. 22. Such as had escaped from the filthiness of the world, through the acknowledgement of the Lord, and of the Saviour, may be entangled therein again, and overcome, so as that their latter end may become worse than ever their beginning was. But he that hath not only tasted, but drunk a sound draught of this water of life and let it down can never lose it, never cast it up again.  
4. A man that hath not only tasted, but drunk of this water of life, 
4.  and truly received the Spirit of sanctification; may seem to have lost it sometime; for he may decay for a time, in the measure of grace, and lose the heat, and fervency of the spirit, that once he had, as Christ complains of the Angel of the Church of Ephesus, he had left his first love, Apoc. 2. 4. 2. He may for a time lose the comfortable feeling & assurance of grace, and be in his own sense, as a man utterly void of grace. This was the case of the Spouse of Christ, Cant. 3. 1. 2. and 5, 6. Her well-beloved was gone. 3. He may lose for a time, the power and e●…icacie, and operation of grace, and fall into as gross sins, as any other man. David and Peter may be examples of this: yea, the best are in great and continual danger to fall thus, if they take not great heed unto themselves. Nay, it is a very hard thing for any of God's children to keep themselves from these decays. Therefore are those exhortations so often used, 1. Cor. 10. 12. Wherefore let him that thinketh he standeth, take heed lest he fall, Heb. 12. 15. Looking diligently lest any man fail of the grace of God, lest any root of bitterness springing up, trouble you, and thereby many be defiled, Phil. 2. 12, 13. Wherefore, my beloved, as ye have always obeyed not as in my presence only, but now much more in my absence; work out your salvation with fear and trembling. For it is God that worketh in you both to will, and to do, of his own good pleasure. You see then, how even they that have indeed drunk of this water of life, may seem to have it quite dried up in them. But yet though this seem so, it is not so indeed: for in all those three cases I have mentioned, ye shall see the children of God that had drunk of this Water of life, they had in themselves this Well of water, they had grace in them even then, when they seemed to have lost it. There is soundness of grace in many a one that is much decayed in zeal, as is plain in the case of that Angel of Ephesus, Apoc. 2. 2, 3. Notwithstanding this his delay in his first love, the Lord knew (approved of) his works and commendeth him for his labour and his patience, and for this that he could not bear with them that were evil, and that he tried them that said they were Apostles and were not, that he had borne and had patience, and for his name's sake had laboured and had not fainted. 2. There is much grace in many a one, that have lost for a time their feeling, as is plain in the example of the Spouse, Cant. 5. 6. She grieves, and never gives over seeking, till she had found her beloved. 3. There remaineth grace in the regenerate, even then, when they have fall'n most fearfully. Whosoever is borne of God (saith the Apostle, 1 joh. 3. 9) doth not commit sin; for his seed remaineth in him, and he cannot sin, because he is borne of God, the seed of God remaineth in him, and therefore he cannot sin, as other men do, he cannot sin with the full consent of his will, with the full sway of his soul as before he did. This is evident in the example of David, for when he complains as if he had quite lost the spirit, Psal. 51. 11, 12. Even than he prayeth, and prayeth so, as he could never have done, if he had not had the spirit of grace in him. For how can men call upon him, in whom they have not believed saith the Apostle, Rom. 10. 14. and Rom. 8. 26. it is the spirit itself that maketh intercession for us and makes us able to pray.  
Having thus cleared the Doctrine, let us hear how it may be confirmed. Let us hearken unto some plain and pregnant testimonies of holy Scripture to prove this, that whosoever hath truly received the Spirit of grace can never lose it, Psal. 15. When David had spoken of sundry fruits of regeneration, he concludes the Psalm thus, verse 5. He that doth these things, shall never be moved, Psalm 19 9 The fear of the Lord is clean and endureth for ever, Psal. 23. 6. Surely, goodness and mercy shall follow me all the days of my life. So he that hears the Word and doth it, is compared to a house that is built upon a rock, which no rain, nor floods, nor winds (nor tentations how strong soever) can overthrow, Matth. 7. 24. 25. And Luke 8. 13. 15. Though the other hearers believe but for a time, yet he that with an honest and good heart, hears the Word shall keep it, john 6. 56. He that eateth my flesh, and drinketh my blood, abideth in me. In which respect, saving grace is called, The good part that shall not be taken away, Luk. 10. 42. The immortal seed, 1. Peter 1. 23. and was fitly resembled by that fire that came down from heaven, that never went out, Levit. 6. 12.  
The Reasons of this are principally three.  
1. The unchangeableness of God's love and decree. No man hath 
Reason. 1.  received the Spirit, but only such as God hath elected to salvation, and loved in Christ before all worlds, Rom. 8. 30. Whom he predestinated, them he called, and none but them, Acts 13. 48. So many as were ordained to eternal life, believed. Therefore true faith is called, Titus 1. 1. The faith of Gods Elect. A man may make his election sure this way, 2. Pet. 1. 10. Now such as are elected, cannot possibly fall away, this our Saviour speaks of as of a thing utterly impossible. The false Christ's and false Prophets shall show so great signs and wonders that they shall deceive, if it were possible the very elect, faith lie, Matth. 24. 24. The love of God in Christ is unchangeable, jer. 31. 3. I have loved thee with an everlasting love, saith the Lord, therefore in mercy have I drawn thee. Whom Christ loves, john 13. 2. he loves unto the end. And those that come to him (that is, which believe in him, john 6. 35.) he will never cast away, john 6. 37. The gifts and calling of God (saith the Apostle, Rome 11. 29.) that is, such gifts of God, as accompany an effectual calling, are without repentance. Every good and perfect gift (saith the Apostle, I am. 1. 17.) and what he means by the perfect gift, he expounds verse 18. viz. the grace of regeneration; is from above, and cometh down from the Father of lights, in whom is no variableness, neither shad●…w of changing. Though we be wonderfully unconstant and changeable, yet is there not so much as a shadow of changeableness in the Lord in this case. Insomuch as we may conclude this first reason with the words of the Psalmist in Psalm 118. 2, 3, 4. Let Israel now say: that his mercy endureth for ever. Let the house of Aaron now say: that his mercy endureth for ever. Let them now that fear the Lord, say: that his mercy endureth for ever.  
2. The power that is in God to perform what he hath promised, 
2.  1. Peter 1. 5. We are kept by the power of God through faith unto salvation. And this reason our Saviour giveth in john 10. 28. They shall never perish, neither shall any pluck them out of my hands, verse 29. My Father which gave them me, is greater than all, and no man is able to pluck them out of my Father's hands. For any strength that is in us (alas) we might fall quite away every day, considering the temptations that we are subject to; but this power of God, is that, that keeps us from falling irrecoverably, Psal. 37. 24. Though he fall, he shall not be cast off, for the Lord putteth under his hand. We ourselves are apt enough (alas) to lose that grace we have received, but the power of God preserveth us, and the weaker we are, the more is God's power glorified in preserving us. To which purpose that may be applied, 2. Cor. 4. 7. But we have this treasure in earthen vessels, that the excellency of the power may be of God and not of us, and 2. Cor. 12. 9 My grace is sufficient for thee, for my strength is made perfect in weakness.  
3. The prayer and continual intercession that Christ maketh for us. For 
3.  as he prayed for Peter (and that was the cause why he, though he fell grievously, yet he lost not all grace, Luke 22. 31, 32.) so he hath prayed for all the faithful, john 17. 20. Neither pray I for these alone, but for them also, which shall believe on me through their word. And this is a principal part of the prayer that he made for them, verse 11. Keep them in thy name, even them whom thou hast given me, verse 15. I pray not that thou shouldest take them out of the world, but that thou keep them from evil. And this intercession is continual, Heb. 7. 28. He is able perfectly to save such as come to God by him, seeing he ever liveth to make intercession for them. And these are the Reasons why though we fall, we cannot lose quite that grace that we have received.  
The Use that this Doctrine serveth unto, is,  
1. To work in us a love and desire of grace, and the means of grace. In worldly things we love certainties and perpetuities; therefore (though there be more use of ready money for the present) yet men rather desire land then money. Behold, there is no certainty nor durableness in any blessing but this. Our Saviour calls all the profits of this life, another man's goods, (because we have no certainty, but they may (we know not how soon) be taken from us, and bestowed on another) but grace he calls our own, Luke 16. 12. Therefore nothing but grace only can be called durable riches, Prou. 8. 18. Therefore our Saviour saith, joh. 6. 27. Labour not for the meat which perisheth, but for the meat which endureth unto everlasting life. Indeed if it were true (as the Papists and some others say) that grace may be lost, there were the less cause to desire it: for what inward peace or joy, could we have in this case without certainty? but this ministers unspeakable comfort to the soul, that when we once know we have grace, we may be sure, we shall never lose it. And as I said this should make us in love with grace; so should it with the means of grace, even the ministry of the Word, which is called the ministration of the spirit, 2. Cor. 3. 8. We read of the foolish Virgins when they came to their fellows to ask some oil, they received this answer, Matth. 25. 9 Go ye to them that sell, and buy for yourselves. Behold, we are they that fell this oil: there is no man here so void of grace, but may conceive assured hope to obtain it, if he can submit himself as he ought to the means of grace, Esay 55. 3. Hear and your souls shall live. And therefore if God shall begin now, or at any time to touch, and draw thine heart, struggle not against this work of his (as many do) Heb. 3. 7, 8. To day if ye will hear his voice, harden not your hearts as in the provocation, in the day of temptation in the wilderness. Stand not our against God, but yield thyself, and say to him as Cant. 1. 4. Draw me, and we will run after thee.  
2. To exhort every man, to try the good things that are in him, whether they be of nature, or grace. This duty we are oft exhorted to, 2. Cor. 13. 5. examine yourselves (saith he) whether ye be in the faith, prove yourselves, especially when we are to renew our Covenant with God in the Sacrament, 1. Cor. 11. 29. To persuade thee to this duty: Consider, 1. There may be good things in a natural man. Say not with thyself, I have some good things in me, and therefore I have the Spirit of God, because the Scripture saith, of them that are mere natural men, that of them there is not one that doth good, no not one, Rom. 3. 12. that we are not sufficient of ourselves to think a good thought, 2. Cor. 3. 5. And the Apostle saith of himself that he knew that in him, that is, in his flesh (in his unregeneratc part, and so far forth as he was a natural man) there dwelleth no good thing, Rom. 7. 18. Deceive not thyself by the misunderstanding of these places. For though it be true, that no natural man can do any thing that is truly good pleasing unto God, (a corrupt tree cannot bring forth good fruit, saith our Saviour, Matth. 7. 18.) yet may there be in a mere natural and carnal man, such things as are naturally and in themselves good things and commanded of God. I tell thee, there may be good things in a natural man, who besides the corruption of nature, hath also some remnants of God's Image in him. Every man that cometh into the world hath some light in him, john 1. 9 Every man is made after the similitude of God, jam. 3. 9 2. It will yield thee unspeakable comfort, if thou canst find by due trial that thou hast indeed received the Spirit of God, Gal. 6. 4. But let every man prove his own work, and then shall he have rejoicing in himself, and not in another. The more precious this treasure is, the more need thou hast to take heed thou be not deceived in it. As the wise Merchant did, when he had found the true treasure, he hideth it, and for joy thereof (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subducit sese) he withdraweth himself to consider well and try whether it were true treasure indeed, before he sells all that he hath to buy the field where it was, Matth. 13. 44. 3. Thou mayst (if thou wilt try) certainly discern this, 1. Cor. 2. 12. The Spirit is given us to that end that we may know the things that are given us of God. Some rules I will give thee whereby thou mayst know whether the good things that are in thee be, the fruits of grace indeed. 1. If they be done by the direction and warrant of the Word, thus is josias goodness commended by the Holy Ghost to be true goodness indeed, it was according to that which was written in the Law of the Lord, as we read, 2. Chron. 35. 26. 2. If thy intent in doing of them, be to please, serve, and honour God, not to serve thyself or men. By this note, the Apostle describeth truth of grace, both in himself and in others. Of himself he saith, Gal. 1. 10. that he did not in his Ministry seek to please men, but that he served God in his spirit in the Gospel of his Son, Rom. 1. 9 And of others he saith, Rom. 14. 6. that he that did either regard or not regard a day, was not to be despised or judged an hypocrite, so long as he did that which he did unto the Lord, and in a care to please and approve himself unto him. 3. If thou dost what thou dost in love to him, because thou knowest how much he is delighted with and honoured by thy obedience. For the Apostle saith, Gal. 5. 6. that that is true faith, and such as will avail a man and stand him in stead, that worketh by love, and causeth him to do every good work that he doth out of love unto God. And our Saviour by this argument comforts Peter, and assureth him that the fall that he had taken, was not unto perdition, because (as he proveth by appealing to his own Conscience, joh. 21. 15.) there was still (notwithstanding he denied him with his mouth) in his heart an unfeigned love unto him. 4. Ifthou do what thou dost of faith, and the love thou bearest to him grow from thy assurance that he loveth thee in Christ, and that thou art his child, that he hath forgiven thee all thy sins, this was the root of Marios' love, Luke 7. 47. she loved much, because (she knew) many sins were forgiven her.  
3. To exhort such as have received any grace, to take heed of going back. This doctrine tends not to licentiousness (as Papists slander it) For 
3.  1. We grant the best may fall, and cannot choose but fall, unless he take great heed. 2. God will be as angry with their sins, and correct them as sharply as others, God is very terrible in the assembly of his Saints, saith the Prophet, Psal. 89. 7. as is evident in the example of his severity towards David, 2. Sam. 13. 11. 12. Though they cannot fall to death, they may receive such bruises and maims, as they shall never claw of (haply) while they live, and lose the sense of God's favour which they esteem more of then of all the world, David professeth, Psal. 46. 7. that there was no joy in the world comparable unto the joy that he found. Thy love is better than wine saith the Spouse, Cant. 1. 2. 3. If ever they recover (as they that ever had truth of grace shall certain do, yet) they shall do it with more difficulty than any other sinner, as we may see in the example of David, Psal. 51. Observe therefore and take heed of those things, whereby the good estate of thy soul may be impaired. And those are two principally. 1. As it is with the state of the body, withhold food, and rest, and exercise from it, and the strongest body will decay; so is it with the state of the soul, withhold from it the means of grace, and it will decay, 1 Thess. 5. 19 20. If prophesyings be despised, the spirit will be quenched: yea Pro. 29. 18. Where there is no vision, the people will decay. Yea Heb. 3. 13. If we do not daily by all good means exhort and stir up ourselves we are in danger to be hardened. 2. As it is with the body, by poisoning or wounding it, the life of it (if it be not quite taken away) yet will be endangered, and the health and strength of it impaired greatly: so it is with the soul, by sinning against conscience (which is as poison and a stab given unto it) it is greatly impaired. See this in David and Peter, after they had yielded once, to sin against their conscience; they grew weaker and weaker, more and more ungracious. When David had once yielded to his lust, than he cloaks it, and adds sin to sin in a strange manner. Peter when he had denied once his Master, than he doth it with oaths and execrations, and strange impudence.    


THE TWELFTH LECTURE, ON APRIL, XXV. MDCIX.  JOH. FOUR XV. 
The Woman faith unto him, Sir, give me this water, that I thirst not, neither come hither to draw.  
Our Saviour having in the two former verses proved, that the Water of life which he had to give, was far more excellent than the water of Jacob's Well, this poor woman (though she had before objected and reasoned against it) is now through the divine power that she felt in his word, convinced, and believeth that he had indeed a water to give that was better than that of Jacob's Well, which he that hath once drunk of, shall never thirst again. And (out of this persuasion she had of the truth of that he had said) she did now bear a reverend estimation to his person (whom at first she esteemed basely of, as of an ordinary jew) she desireth this water that he had spoken of, and saith unto him. Sir, give me of that water, yet (still conceiving that this thirst he had spoken of, was but the thirst of the body, and the Water of life but a material water) she desires it only out of a carnal respect she had to her own profit and ease, for so she saith, Sir give me of that water that I may not thirst, and come hither to draw. First, then in that this woman (being yet a natural and wicked woman) believes now the word of Christ, likes it, and was affected with it, and desires this water he had spoken of, and yet doth all this in a carnal respect to her profit and ease. We learn, That the principal thing the natural man respecteth 
Doct.  in the affection he seems to bear unto the Word, is his carnal ease and contentment; so far as religion is a friend to that, he liketh and embraceth it: but when once it crosseth him in that, he regards it not, but will be ready to renounce it. Before he entertaineth any truth of God, he useth to inquire first whether it will further or hinder his profit, be for or against his advantage yea or no. What profit should we have if we pray unto him, say such kind of men, job 21. 15.  
The truth of this Doctrine will appear in these three points.  
1. Many things in Religion he likes, because they seem to make for his profit.  
2. There is no truth that he receives, but he turns and applies it to his worldly and carnal advantage.  
3. There is no truth that he is so well persuaded of, but he will be ready to renounce it when once it proves an occasion of loss and trouble to him in the world.  
1. A natural man, yea, a very wicked man may in many things consent unto the truth of God, and both in profession and practice, show a liking and love to religion; and that only for the carnal contentment, and benefit that he finds in it. You shall find (john 6. 14, 15.) that a great multitude of the jews, about 5000 people, give a notable testimony of Christ, and show a marvelous affection unto him. Of a truth this is the Prophet (say they) that should come into the world: yea they would needs have made him a King. But our Saviour saith of these with a vehement asseveration, that they did this only, because they had eat of the loaves and were filled, verse 26. And the Lord saith of the wicked Israelites, Host 10. 11. E●…hraim is as an H●…yfer used to delight in threshing (alluding to the manner of their threshing; the oxen that trod out their corn, were at liberty to eat, and might not be muzzled, Deut. 25. 4.) that is, they took delight in such duties of religion, as did not curb nor cross their nature, but yielded profit unto them. Ye shall have many a mere natural man, yea many a very wicked man, that useth ordinarily to pray, and will seldom miss a Sermon, yea sometime perform extraordinary duties, yea and that not for the credit he hopes to receive thereby from men (for those are the grosser sort of hypocrites, Matth. 6. 5. but) even because he is persuaded in his conscience, it will be profitable unto him in his worldly estate, and that God will that way reward him for it. See a proof of this, Esay 58. 2. They seek me daily, and will know my ways even as a nation that doth righteously; yea they fasted, verse 3. and what moved them to do this? Surely, their worldly profit and safety, they looked for and hoped to merit thereby, as appears verse 3. Wherefore have we fasted, and thou seest it not. Some temporal judgement (it seems) befell them, which they hoped by their forwardness in religious duties to have prevented, whereby God (as they conceived) testified that he regarded not their services, and this did greatly disquiet them.  
But can any one be so simple, as to think the serving of God will advantage him in the world? 
Object.   
Yes surely; for 1. The natural man may know that the earth is the Lords; & that God hath made many great promises, even for this life, unto them that 
Answ.  serve him, godliness is profitable unto all things (saith the Apostle, 1. Tim. 4 8) having promise of the life that now is and of that which is to come, such a promise is that, Psal. 34. 9, 10. O fear the Lord ye his Saints, for there is no ●…ant to them that fear him: The young Lions do lack and suffer hunger; but they that seek the Lord, shall not want any good thing. 2. He finds by his own experience, that when he hath served God (even after his fashion) he hath prospered the better: for such is the love the Lord beareth to piety, as he hath been wont to reward with outward and temporal blessings; the very outward duties of his service, when they have been performed, but even in a natural devotion; without an upright and faithful heart. See a manifest proof of this, Ps. 78. 34. They sought him. Ver. 37. Their heart was not upright. Ver. 38. Yet he being merciful, forgave their iniquity, destroyed them not, but oftentimes called back his anger. So it is said of Ieho●…haz, 2. King. 12. 14. He besought the Lord, and the Lord heard him, and yet ver. 2. he was a most wicked man. While the Ark of God did but remain and rest in the house of Obed-Edom three month, it is said, The Lord blessed the house of Obed-Edom, and all that he had, 2. Chro 13. 14. Never did man entertain any guest that will pay so well for his lodging, and so recompense the kindness he receives, as religion will do God hath ever been wont to bless the family where the outward duties of his worship have been constantly performed and but an outward conformity yielded unto them. 3. Yea, God hath been wont to bless many a wicked man, for the piety of such as have belonged unto him, and to whom he hath given entertainment▪ though himself have not served God at all, Gen. 12. 2. Thou shalt be a blessing (saith God to Abraham) and expounds himself in the next words, Verse 3. I will also bless them that bless thee. See an experiment of it in Putiphar, Gen. 39 5. The Lord blessed the Egyptians house for Joseph's sake. Now this many a natural man observeth well: and this makes him both to serve God himself, and to like Religion in others. It is certain, many a natural man likes his child and his servant the better, if they be religious; and if they be not, he wisheth that they were. But why doth he so? surely, he knoweth that he shall have the more profit by them, if they were so, he knows they will be more diligent, and more dutiful, the more faithful unto him, and that God will bless him the better. You shall see a plain proof for this in Putiphar, Gen. 39 4. He loved no servant so well as he did joseph, he trusted him more than any, and advanced him above all, but mark the reason, Verse 3. His master saw that the Lord was with him, and that the Lord made all that he did, to prosper in his hand: I do not say that every natural man is thus minded, for many have not that wit and policy in them, either they see not that Religion brings such blessings to the place where it is entertained, or they are so wicked and profane, that they will rather lose these blessings, than they will be beholding to Religion for them. But yet this is the disposition of many, they like Religion, because it is so commodious; and were it not for this▪ God should have no service at all done to him by them, there would not be so much as a show of Religion in them; so that of these men it may be said, as Rom. 16. 18. They that are such, serve not our Lord jesus Christ, but their own belly.  
And thus much for the first point.  
2. The second point wherein I told you the truth of this Doctrine may appear, is this; That there is no truth which the natural man receives, but he 
2.  turns and applies to his carnal advantage; he reads and hears, only in hope to find contentment to his flesh. The most holy and wholesome parts of God's truth, he understandeth carnally, and applies to the feeding of his own humour, and contentment of his flesh. This is the only use tha●… they make of all that they hear and read, that they may sin with more contentment and quiet of mind. Even as the spider that gathereth poison of every flower, Unto them that are defiled and unbelieved is nothing pure, but their minds and consciences are defiled, Tit. 1. 15. Whensoever they come to hear God's Word, they bring with them an Idol in their heart (some corruption or other) and whatsoever they read or hear, they turn to the service of their own Idol, Ezek. 14. 1, 3. These men have set up their Idol in their hearts, and put the stumbling block of their iniquity before their face. Yea it is certain, that many wicked men receive not that confirmation, that quiet and contentment to their heart, in their sin, by any thing in the world, as they do by the blessed and holy Word of God. Such there were in the Apostles days, Rom. 3. 8. who did affirm that the Apostles said, Let us do evil that good may come of it. They wrest the Scriptures (saith the Apostle, 2. Pet. 3. 16.) to their own destruction. They turn the grace of our God into lasciviousness, saith another Apostle, jude 4. Thus most men pervert these most comfortable Doctrines that are taught in sundry places in the holy Scripture; as that in Mat. 24 24 that it is not possible for the elect to be deceived, or to perish. And that in Rom. 4. 5. To him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness. And that Rom. 6. 14. Ye are not under the Law but under grace. And that 1. joh. 2. 1, 2. If any man sin, we have an advocate with the Father, jesus Christ the righteous, and he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world. And that sentence wherewith we begin our liturgy (which, though not in the same words, yet in sense and effect is delivered by the Prophet, Ezek. 18. 21, 22.) At what time soever a sinner doth repent him of his sins from the bottom of his heart, I will put all his wickedness out of my remembrance, saith the Lord.  
And this is also the cause, why they will hear and confer with, and move questions to the best Preachers of the Word; because they are in hope to get some what from them, that they may make to serve for their purpose; and if they can, it will quiet and comfort them more, than the speeches or judgements of an hundred other men. It is true indeed, they love the corruptest teachers best, the good fellow Priest, Mic. 2. 11. If a man walking in the spirit and falsehood do lie, saying, I will prophesy unto thee of wine, and of strong drink, he shall even be the Prophet of this people. But yet they will not only hear such, but the best also, in hope to hear from them somewhat that may serve their turn. These are like Balaam, that when God had given him his answer, Num. 22. 12. yet out of this hope he waited still for another answer, verse 19, 20. So Ahab, 1. King. 22. 16. had wont oft to send for Michaia, and to charge him to speak nothing but the truth, why so? It would have comforted him more to have gotten somewhat from Michaia for his turn, then from all the four hundred Prophets beside.  
Thus you see then this second point confirmed, which I observed to you concerning the affection that a natural man bears unto the Word. Now as this is a fearful sin, so two things are to be observed concerning the dangerous estate of these men.  
1. That in all the places where the Scripture speaks of them, there the Holy Ghost sets a black mark upon them, and speaks of them as of Reprobates; the Apostle Paul speaking of such as perverted the Word and Doctrine that he taught, whose damnation is past, saith he, Rom. 3. 8. And Peter speaking of them that wrested the Scriptures, saith, 2. Pet. 3. 16. that they did it to their own destruction. And jude saith of them that turned the grace of God (the doctrine of Salvation by God's free grace only) into lasciviousness, that they were of old ordained unto this condemnation, jude 4.  
2. That the Lord hath threatened to feed these men in their humour, so as, such men do never lightly read, or hear, but somewhat they find that may serve their turn. To Ahab that was unwilling to be faithfully taught, and acquainted with the will of God, but willing to be flattered and deceived, God sent a lying spirit with efficacy of terror, Thou shalt persuade him, saith the Lord, 1. King. 22. 22. And prevail also: go forth and do so. And of every one that having set up his Idol in his heart, came unto the Prophet, the Lord saith, Ezek. 14. 4. That he himself would answer that man according to the multitude of his idols.  
3. The third point. The natural man will be ready to forsake and renounce any truth that he hath seeme●… to have been best grounded in, and to have received with greatest comfort, when once it becomes an occasion of loss or trouble to him in the world: while peace and prosperity lasts, he may seem to like the Gospel, and every truth of it, as well as any man: but if he cannot profess it without interrupting his peace, he is ready to renounce it. See the proof of this in the hearer of the Word that is resembled to the stony ground, Mat. 13. 20. 21. He heareth the word, and anon with joy receiveth it; but when tribulation or persecution ariseth, because of the word, by and by he is offended. And in that rich man that had seemed for a time full of zeal and devotion towards Christ, Mar. 10. 17. 22. Of these the Apostle saith, that because they are enemies to the Cross of Christ, and mind earthly things, therefore their belly is their God, and their end damnation, Philip. 3. 18, 19  
1. To teach us how to judge of others that make profession of Religion, and show love to the Word. Praise God when thou seest any (how lewd 
Use 1.  soever they have been) to do so; and hope the best; and fret not, nor like worse of our assemblies and Religion for this, as the Pharisees did of Christ, because the Publicans resorted to him, Luke 15. 2. But yet build not too much upon this, as if that therefore they must needs be sound religious; nor be offended with Religion, because thou hearest and seest many of these to fall away; for they may have gone thus far, upon mere carnal respects, and be very hypocrites.  
2. To teach us how to judge of our own profession, and liking to the Word whether it be carnal or spiritual. It is necessary every one of us 
2.  should examine this. Take heed (saith our Saviour to them that showed such zeal in hearing of him, Luke 12. 1.) of hypocrisy. And Luke 8. 18. Take heed how ye hear. We should in this case ask our own soul, as Christ doth Andrew, and the other Disciple, joh. 1. 38. What seek you? Labour to approve thy heart to God in that profession thou makest; for what have we gained by all our hearing and profession, if we be still hypocrites? Rom. 8. 8. They that are in the flesh cannot please God.  
I will therefore give you four notes, whereby you may approve your hearts to be upright in the profession of the truth.  
1. If thou canst be willing to hear, and receive (without difference) every truth of God, though it cross thee in thy disposition and delights never so much. True it is, 1. A man is not bound to receive any thing in Religion, upon the credit of any man whatsoever, till he have tried and examined it by the Scriptures. They that heard the Apostles themselves, were not bound to do so, Act. 17. 11. Now we are expressly forbidden to do so; Prove all things, saith the Apostle, 1. Thes. 5. 21. And when, or upon what occasion saith he so? Surely, immediately upon the Charge he had given in the former Verse, against despising of prophesying. And therein he teacheth us plainly, 1. That we must prove and examine whatsoever we hear in Prophecying and Sermons, whosoever the Preacher be. 2. That this is no despising of prophesying, nor contempt done to the Ministers of the Word, to examine the doctrine that they teach by the Word of God.  
2. A man may be more desirous to hear some truths and doctrines taught and delivered, than some others, because some are of more use to him than others are: As the Minister may and aught to teach some truths, and to insist upon them, with more diligence and zeal than others. This is a faithful saying (saith the Apostle, Tit. 3. 8.) and these things I will that thou affirm constantly. So may every Christian hear some truths with more desire and affection than others, Tit. 3. 8.  
3 Some truths may be (in Christian wisdom) for a time concealed, because the audience is not fit to hear them: We have our Saviour's own example for this point of wisdom, Mar. 4. 33. He spoke the Word unto them as they were able to hear it. Yet he that hath a good heart, will be willing to hear and receive one truth as well as another, and when he seeth it to be God's truth, will (without reasoning) receive it, and yield unto it; and not prescribe, what shall be spoken to him in the Lord's name, as they did, Esa. 30. 10. But comes to the hearing of the Word with Cornelius resolution, Acts 10. 33. We are prepared before the Lord to hear all, things whatsoever that are commanded thee of God. His soul saith to God as Samuel was taught to say, 1 Sam. 3. 9 Speak Lord, for thy servant heareth. He is willing to be acquainted with every part of God's will; though it make never so much against him. A notable example we have of this in old Ely; for though he had just cause to judge, that that which Samuel had to say to him from the Lord, would be little to his comfort; Both because of a heavy message he had received from the Lord a little before, 1 Sam. 2. 27. to 36. And because he saw Samuel was very unwilling to let him know what the Lord had said unto him, 1 Sam. 3. 15. Yet see how earnest he is with Samuel to know all, God do so to thee and more also (saith he, 1 Sam. 3. 17.) if thou hide any thing from me of all the things that the Lord said unto thee. And surely this should be the desire of all God's people to their Ministers, that they would deal faithfully with them, and acquaint them with the whole counsel of God.  
For, 1. All the holy Scripture is of equal authority, and therefore if we receive any one part for his sake that is the Author of it, we will receive all, 2 Tim. 3. 16. All Scripture is given by inspiration of God. And jam. 2. 11. He that said, do not commit adultery, said also, do not kill.  
2 The Minister of God is bound to deliver the whole will of God to his people, There was not a word of all that Moses commanded, which joshua read not before all the congregation of Israel, josh. 8. 35. And joshua in that case was no further bound then, than every Minister of the Gospel is now. Go stand and speak in the Temple to the people (saith the Angel of the Lord to Peter and john, Act. 5. 20.) all the words of this life. And it was Paul's comfort, as he professeth, Act. 20. 27. That he had studied to declare (unto the Church of Ephesus) all the counsel of God.  
3 God hath charged the people to hear all, Observe and hear all these words that I command thee, saith the Lord, Deut. 12. 28. And, Him shall ye hear in all things whatsoever he shall say unto you, saith the Lord concerning Christ, Acts 3. 22.  
4 Every truth of God revealed in his Word, concerns every one of God's people, and is profitable for them to know: Those things that are revealed (saith Moses, Deut. 29. 29.) belong to us and to our children for ever, that we may do all the words of this Law. And the Apostle teacheth us, 2 Tim. 〈◊〉. 16. that All Scripture is profitable. And Rom. 15. 4. that Whatsoever things were written aforetime (even in the Old Testament) were written for our learning. Insomuch as the Minister shall do them great wrong, and make himself guilty of their blood, if he conceal any part of God's truth from them, Act. 20. 26.  
2 If thou respect not in thy profession any worldly profit, benefit, or contentment, but only the kingdom of heaven, and the salvation of thy soul. True godliness hath the promises even of this life, 1 Tim. 4. 8. and we may be sure not to want any thing that shall be good for us, if we truly fear God, Psal 34. 10. But that is not the chief thing we should have respect unto, nor the mark we must aim at, nor the profit and reward we must seek for, in serving God: but the kingdom of heaven: Seek ye first the kingdom of God, saith our Saviour, Mat. 6. 33. Our conversation is in heaven, it is heaven that we trade for, saith the Apostle, Phil. 3. 20. and 1 Cor. 9 25. We run and strive (iaith he) to obtain an incorruptible crown. And he tells the Thessalonians ' 2 Thes. 1. 5. that all the sufferings he did endure, were for the kingdom of God, that they might not miss of that.  
3 When our care is to make use of all that we hear and learn, for the edifying of ourselves in faith, and a good conscience; not to feed any humour of our corrupt nature, or that we may be able to talk well: but that we may practise that we hear, Desire the sincere milk of the word (saith the Apostle, 〈◊〉 Pet. 2. 2.) that ye may grow thereby. That is the only right use that should be made of the Word, to be edified in our faith, as the Apostle teacheth us, 1 Tim. 1. 4. Thy word have I hid in my heart (saith David, Psal. 119. 11.) that I might not sin against thee. In which respect also the whole truth of God revealed in his Word is called 1 Tim. 6. 3. The doctrine which is according unto godliness, it tends wholly unto this, to make men godly. And they that use it to any other end, pervert it dangerously unto their own destruction.  
4 When thou so receivest the love of the truth, that thou canst resolve to suffer any thing, rather than thou wilt renounce or fall from any part of God's truth, that thou knowest, and art persuaded of. True it is, 1. A man may have a good heart, and yet use wisdom in shunning persecution and disgrace. 2. The Lord in his goodness tendereth the weakness of some of his servants so far, as that he never brings them to any trouble for his sake. But every one that hath a good heart, resolveth with himself, and is willing, to suffer any disgrace and loss for the truth's sake, if God shall see good to call him to it. Yea, we must all be willing, to contend earnestly for the maintenance of the faith, jude 4. And without this willingness to suffer none can be saved: If any man will come after me, and enjoy heaven, where I am to be, (saith our Saviour, Luke 9 23.) Let him deny himself, and take up his cross daily, and follow me. And Luk. 14. 26, 27. Whosoever doth not bear his cross, and come after me, cannot be my Disciple.    


THE THIRTEENTH. LECTURE ON MAY II. MDCIX.  JOHN FOUR XVI, XVII, XVIII. 
jesus saith unto her, Go, call thy husband, and come hither.  
The Woman answered, and said, I have no husband, jesus said unto her, thou hast well said, I have no husband.  
For, thou hast had five husbands, and he whom thou now hast, is not thy husband: in that saidst thou truly.  
WE heard the last day (out of the former Verse) that this Woman though now she began to conceive better, both of the person and speech of Christ than she had done before, and did not only give credit to that which Christ had said touching the water of life, but was also so affected with his speech, as she did desire him to give her of that water, yet did she not understand his meaning, but thought still that Water of life he spoke of, had been no other than a material water, and therefore desired it only in a carnal respect she had to her ease and profit. Two causes there were of this her blockishness. First, That she knew Christ no better; but took him to be an ordinary man. The other, that she knew herself and her own estate no better; but lived securely in known and heinous sin. Our Saviour for all this gives her not quite over, because of her blockishness and uncapableness, but now (leaving the speech of the water of life) he begins to make himself, and her own estate better known unto her. To this purpose he discovers to her the most secret things that ever she did; especially such as might stir up in her a thirst after the water of life. For, it appears by her own words to her neighbours, Verse 29, 39 That he had told her many other things, that were unknown to all men. But the Evangelist mentions this only, of all the secrets that he told her, because in this the infinite mercy of Christ did most shine, that had such respect unto, and was so careful of the salvation of so vile a woman. Now he doth not charge her with her sin in plain terms, nor deal roughly with her, he calls her not Whore, nor tells her at the fi●…st, that she lived in filthy adultery (for he knew in his divine wisdom, that this sharpness would not be needful, but hurtful rather) but first bids her go and call her husband, and come again. And though he knew it well she had no husband, yet did he think it fit, to draw out so much from her own mouth, which when she had confessed, then did he plainly discover how privy he was to the whole course of her life, and tells her (for the further aggravating of her sin) that though she had had five Husbands, yet she kept one now that was not her Husband.  
So that, these words afford four principal things to our consideration.  
1. That our Saviour thirsting after the Salvation of this poor Woman, discovereth to her her sin, and that nothing he had said before, could work upon her conscience, till he took this course with her.  
2. That the sin he did discover unto her, was a secret sin unknown to all men.  
3. That of all the sins she was guilty of, when he would touch and awaken her conscience, he makes choice of this sin of Fornication, and chargeth her with that.  
4. That notwithstanding she lived in so heinous a sin, yet he rejects her not, nor deals roughly with her, but he deals most tenderly with her, and shows much care and desire of her salvation.  
First then, in that our Saviour seeking the salvation of this Woman, that he might make her more capable of that he had said concerning the water of life, and work in her a true desire of it, tells her of the heinous sin she lived in. We learn,  
That they that would win souls to God, must plainly and particularly 
Doct. 1.  discover to men their sins.  
Before I confirm this doctrine, two cautions and rules are to be observed from this example, for the better understanding of it. 1. A Minister is not always bound in plain terms, imperiously, sharply, and bitterly to reprove the sins he knoweth by his hearers; but he is bound to take that course which he seeth to be most likely to prevail and do them good. For our Saviour here calls not this woman whore, nor at the first directly tells her of her sin (that might haply have driven her from him) but goeth about her, and useth a holy cra●…t and cunning with her. So speaks the Apostle of himself, 2. Cor. 12. 16. For as much as I was crafty, I took you with guile. Thus dealt Nathan with David, 2. Sam. 12. 1. 4. He useth a Parable and long circumlocution to make way into his heart for his reproof. He that winneth souls is wise (saith Solomon) Proverbes 11. 30. And Proverbes 15. 2. The tongue of the wise useth knowledge aright. To the application of the Word, a special Wisdom is required, 1. Corinth. 12. 8. The Pastors' gift (whose work stands principally in application) is called there, the word or utterance of wisdom.  
2. Sin must so be reproved, as that the credit and estimation of the person that sinneth may be preserved as much as may be. Private sins must not be made public. Our Saviour therefore here when he discovers to this Woman her secret sin, doth it in secret, between them two, he would not have so much as any of his Disciples by. This our Saviour gives for a rule to be observed by all that desire to win their brother, Mat. 18. 15. Go and tell him his fault between him and thee alone. Yet nevertheless, this must be done by all that would win souls to God, they must plainly and particularly discover to them their sins. Let them do it with as much wisdom as they can, and with as much love as they can, so they do it. This must needs be done.  
This is made a chief part of the office and duty of a Minister, when the Apostle had deeply charged Timothy, 2, Tim. 4. 12. to preach the word, and to be instant in season and out of season, he tells him how he should perform that duty to do it well, reprove (saith he, yea) rebuke, exhort, etc. and the contrary noted as the most proper mark of a false Prophet, Lam. 2. 14. Thy Prophets have looked out vain and foolish things for thee, they have not discovered thine iniquity. Yea, this must be done, 1. Particularly and plainly, that the party may feel himself and his own sin touched: as plainly appeareth by the Prophet nathan's dealing with David, 2. Sam. 12. 12. Thou art the man; yea, 2. If they be public and scandalous sins, they must be reproved publicly, 1. Tim. 5. 20. 3. It must be done effectually and zealously. Cry aloud (saith the Lord, Esa 58. 1, 2.) lift up thy voice like a trumpet. Yea, 4. In some cases with sharpness and bitterness also, Tit. 1. 13. Rebuke them sharply. This sharpness Christ himself used sometimes, Mat. 23. 33. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?  
The Reason of this is, the benefit that comes to God's people, by having their sins thus plainly and effectually discovered unto them. 
Reason.   
1. Till men have the true sense and knowledge of sin, they can never understand rightly, or clearly believe any thing in Religion with any certainty or assurance. This we have an experiment of in this poor woman, how blockish was she, till Christ revealed unto her her sin: and one chief reason why she was so unable to understand the Word of Christ, was, because she lived securely in a grievous sin. As the earth cannot receive the seed till it be ploughed up, so the heart of man cannot receive the Word, till the Lord's plough have been in it. This comparison the Holy Ghost useth, jer. 44.  
A kind of knowledge in Religion, I grant is in many that live securely in grievous sins, and never had their consciences touched with an effectual knowledge and sense of sin; but you never knew any such that did attain to a clear and certain knowledge. The Lord will teach sinners (saith David, Psal. 25. 8. that is, such as know and feel themselves to be most miserable and grievous sinners) in the way, and vers. 9 The meek (such he means as are made meek this way, such as through poverty of spirit and mourning for that, are made meek and humble, according to that gradation our Saviour useth, Mat. 5. 3, 4, 5.) will he guide in judgement, and the meek will he teach his way. And of the rest the Apostle Paul saith, that such as have pleasure in unholiness and unrighteousness, cannot receive the love of the truth, no nor believe the truth, but shall be apt to believe lies, and to be seduced, 2. Thess. 2. 10, 12.  
2. Till men have the true knowledge and sense of sin, they can never know Christ to the comfort and salvation of their own souls. Of this also we have an experiment in this poor Woman of Samaria. She never knew the gift of God, nor who it was that spoke unto her, she knew not Christ aright, nor esteemed of him, till he had discovered to her her sin. Such only are fit to come to Christ, Matth. 11. 28. Such and such only shall be refreshed by him as are weary and heavy laden this way. And indeed that no man can come to true comfort, till he have the true knowledge and sense of his sin, is evident by this, that no man can find mercy with God for the pardon of his sin, till he can with a penitent and humbled heart confess his sin unto God, Proverb. 28. 13. He that covereth his sins shall not prosper, but he that confesseth and forsaketh them, shall find mercy. And therefore David useth this as a reason to move God to mercy, Psalm 51. 3. For I acknowledge my transgressions, and my sin is ever before me.  
Many think that the Ministry that plainly and powerfully rebuketh sin, serves to no other use, then to bring men to despair, and to fill them with melancholy; but this is a fond conceit. The true knowledge and sense of sin, is the only way to comfort, john 16. 7, 8. Christ saith, the Spirit the Comforter which he would send, should reprove and convince the world. The Spirit of God never comforted any till he had first reproved and convinced them. Therefore Paul rejoiced greatly to hear of the Corinthians sorrow, 2. Cor. 7. 7. and tells them, ver. 8. That he repented him not that he had made them sorrowful, and saith ver. 9 That he had done them no hurt at all in reproving them so sharply, and bringing them to such heaviness, and gives this for the reason of it, ver. 10. Godly sorrow causeth repentance never to be repent of, but worldly sorrow causeth death. And the Apostle james when he had exhorted them to humiliation for sin, and said jam. 4. 9 Be afflicted, and mourn, and weep; let your laughter be turned to mourning, and your joy into heaviness. He prevents this objection, and tells them, ver. 10. if you be once thus humbled, than he will lift you up: as if he should say, that is the way to sound comfort; according to that promise he had spoken of, ver. 6. God resisteth the proud, and giveth grace to the humble.  
3. Till men have the true knowledge and sense of sin, their hearts can never be subdued to the obedience of God, nor come to a true reverence and fear of God. This also may be seen in this poor woman; till Christ told her of her sin, she answered him scornfully, and rejected him, and objected, and reasoned against him. What was it in the Ministry of Peter that wrought that wonderful conversion, when about three thousand souls received the word gladly, and were baptised, and added to the Church, Act. 2. 41. even such as had before mocked and scorned the Apostles, ver. 13. Surely it was this plain and effectual discovery of their sin, God hath made (saith he to them, ver. 36.) that same jesus, whom ye have crucified, both Lord and Christ. Now when they heard this (saith the holy story, ver. 37.) they were pricked in their heart. What was that in the Ministry of the Prophets that wrought such a change in the man that was before ignorant and an Infidel, of whom we read, 1. Corinth. 14. 23. Surely it was this plain and effectual discovery of his sin unto him, he was convinced of all (saith the Apostle, ver. 24 25.) he was judged of all. All the Preachers that he heard (as if they had conspired together) did discover to him his sin and damnable estate, and even convinced his conscience of it. And then were the secrets of his heart made manifest, and so falling down on his face, he worshipped God, and reported that God was in them of a truth. The man that knoweth sin aright, and the burden and danger of it; will be desirous to know what he may do to please God; he will be obedient and tractable, ready to do any thing that God shall require of him: and till then men will hear what they list, and do what they list. See this in the fruit of john Baptists Ministry, when he (in the spirit and power of Eliah) had sharply reproved his hearers, and denounced God's vengeance against them, and so humbled them deeply with sense of sin, and fear of God's wrath, then even the Publicans and soldiers also (as we read Luke 3. 12, 14.) came to him and said, Master, what shall we do? And in Saul, Act. 9, 6. When he trembled and was astonished by this means, than he was ready to say, Lord, What wilt thou have me to do?  
If any man shall object and say, what need Preachers trouble themselves with this; seeing there is no man so simple, but he knows himself to be a sinner; 
Object.  yea his own conscience will tell him that, it will tell him that these and these things that himself hath done are sins, as well as the Preacher can tell him?  
I answer, yes, sometimes it will do so indeed. But yet this is the ordinary means to bring a man to an effectual knowledge of his sin. 
Answ.  This Woman was not so simple, but she knew that she lived in adultery, and that that was a sin; but she came not to remorse and repentance till Christ had told her. So also was David brought to a saving knowledge of his sin, even by nathan's plain and effectual reproving of him, 2. Sam. 12. 12, 13. True it is, the conscience of every man will (when God shall awaken it) tell a man of his sins plainly and roundly, severely and sharply, as we may see, Rom. 2. 15, 16. But it lieth a sleep for a time, and will either say nothing, or flatter a man, and is therefore compared to a Band-dogge that lieth at the door, Gen. 4. 7. The Ministry of the Word is the effectual and mighty or dinance of God, to awaken the conscience, Rom. 3. 20. By the Law comes the knowledge of sin. The use of this Doctrine is first for the Minister. 
Use. 1.   
1. To exhort him not to neglect this part of his Ministry, by the consideration: 1. Of the great charge that is laid upon him, and the danger he is in, if he neglect it: Think seriously of these two places, If thou dost not speak to warn the wicked from his way (saith the Lord, Ezek. 33. 8.) that wicked man shall die in his iniquity; but his blood will I require at thine hand. And jer. 1. 17. Speak unto them all that I command thee, be not dismayed at their faces, lest I confound thee before them. 2. Of the small cause he hath to despair of good success in it, if he perform it with a good heart. How forcible are right words, job 6. 25. See an example of this in 2. King. 5. 13, 14. what success the admonition and reproof even of a servant, had (through the blessing of God) with a great Lord that was but a heathen man. 3. Of the recompense and supply God will make of any friends he shall lose thereby, There is no man that hath left (willingly lost) house, or brethren, or sisters, or father (saith our Saviour, Mar. 10. 29, 30.) or mother, or wife, or children, or lands, for my sake and the Gospels; but he shall receive a hundred fold now in this time: houses and brethren, etc. and in the world to come eternal life. 4. Of the reverence and estimation that is gained by it usually, even in the hearts of such, as at first most distasted it, Pro. 28. 23. He that rebuketh a man, afterwards shall find more favour, than he that flattereth with the tongue.  
2. To exhort him, that sith he must be a reproover of sin in his people, he 
2.  use all means, and carry himself towards them, so as his reproofs may prevail with them. And those are chiefly two. 1. He must so carry himself towards them in his whole course, that it may appear he loveth them unfeignedly. See the force of this in the Apostles speech, Rom. 15. 14. I am persuaded of you my brethren, that ye also are full of goodness (that is, of kindness and readiness to do good to them you live with) filled with all knowledge, able to admonish one another. Teaching us that no man is so fit to admonish another, as he that is both full of knowledge, and able thereby to convince him; and also full of goodness, and one of whom the party may be persuaded that he bears a kind and loving affection toward him. 2. He must so live, as by his unblameable and holy conversation, he may gain authority in their hearts. See how this will prevail, It is said of Herod, Mar. 6. 20. that he feared john the Baptist, and observed him, and when he heard him, he did many things, and heard him gladly. And the reason that moved him so to do, is said to be this, because he knew him to be a just and an holy man. And for this cause the Apostle gives that charge unto Timothy, 1. Tim. 4. 12. Let no man despise thy youth, but be thou an example of the believers in word, in conversation, in charity, in spirit, in faith, in purity: as if he should say, if thou be such a one, they will never despise thee, no not when thou shalt command and teach, when thou shalt teach and reprove them with boldness and authority, though thou be so young a man.  
The second use of the Doctrine is for all God's people. 1. To admit and accept of this part of God's ordinance, even of the word of reproof, as well as of instruction or comfort, receive with meekness the engrafted word which is able to save your souls, (jam. 1. 21.) that is, every part of God's Word, which will quite change your nature and disposition, when you have once rightly received it. Count it not pride in the Minister to reprove the sin of any that lives under his charge. For, 1. He hath authority to do it, he is set over them in the Lord, 1. Thes. 5. 12. and therefore hath authority to admonish them. He speaks to them in God's name, and by commission from him. And who may think himself too good to receive a reproof from the Lord? Hear ye and give ear (saith the Prophet, jer. 13. 15.) Be not proud, for the Lord hath spoken. The faithful Minister unto his hearers in Christ's stead, 2. Cor. 5. 20. 2. The faithful Minister takes no pride in it, but performs it unwillingly: see how Gods holy Prophets have bewailed their own condition, by reason of this task that God hath laid upon them. Woe is me my mother (saith jeremy, jer. 15. 10.) that thou hast borne me a man of strife, and a man of contention to the whole earth. 2. Desire to be acquainted with thy sins, and pray as David, Psal. 141. 5. Let the righteous smite me, it shall be a kindness, let him reprove me, it shall be an excellent oil that shall not break my head. And as job, job 13. 23. Make me to know my transgressions and sins.   

Lecture the foureteenth, May 30. 1609.  
IT followeth, that we proceed to the second of those four points, we observed in these words. The sin he discovers to her, was a secret sin, unknown to all men. For though it were well enough known to herself, both that she lived in fornication, and that fornication was a sin, yet may it well appear, that she had the reputation of an honest woman, among her neighbours, and consequently, that her sin was unknown to them. For, 1. Upon her motion, they came forth unto him, as unto the Messiah, vers. 30. 2. Yea, many of them believed in him, for the report that this woman gave of him, vers. 39 and from hence we learn,  
That the Lord is privy to all the sins of men, and able to lay them open, and 
Doct. 2.  charge them with them, how secretly soever they have been committed. Who knows not this, may you say unto me? Or what needs any proof of a thing that is so plain and evident? Surely there is no man will seem to make doubt of this, and yet it appears evidently by the lives of men, that there be very few that believe it indeed. But there is this secret Atheism lurking in the hearts of all, more or less, that they either fancy to themselves such a god, as the Epicure did, that sits idle in the heavens, and knows not, or regards not what is done here below; or at least are not fully persuaded of this, or never think seriously of it, that God seeth & heareth them. The Prophets make this secret Atheism the root of all other sins that men commit, neither were they Heathen and Infidels whom they thus charged, but such as lived in the Church of God, Psal. 10. 11. He hath said in his heart, God hath forgotten, he hideth his face, he will never see it: Ezek. 9 9 The land is full of blood, and the City full of perverseness, for they say, the Lord hath forsaken the earth, and the Lord seeth not. We have all of us therefore need to be confirmed in this truth by the Word of God, whereby faith only is wrought in the hearts of men. Observe therefore the proof of this Doctrine in six points.  
1. There is never a one of us, but the Lord knows us perfectly, what we are, and what we have been, There is not any creature (saith the Apostle, Heb. 4. 13.) that is not manifest in his sight, but all things are naked and opened to the eyes of him with whom we have to do. There is nothing that ever any of us did, but the Lord is privy to it, Psal. 119. 168. For all my ways are before thee.  
2. We never uttered any word, but the Lord is privy to it, 2. King. 6. 12. The Prophet could tell what the King of Aram spoke in his privy chamber. Ps. ●…39. 4. There is not a word in my tongue, but lo thou knowest it wholly O Lord.  
3. We never had evil thought in our heart, but the Lord is privy to it, job 42. 4. I know (saith job) thou canst do all things, and that there is no thought hid from thee.  
4. Yea, such of our actions, and words, and thoughts, as have been most secret, most closely, and cunningly carried, those are not hid from him, but those chiefly, he hath an eye unto. The Lord is therefore called oft by Christ, Our Father which seeth in secret, Mat. 6. 4. 6. 18. Psal. 90. 8. Thou hast set our iniquities before thee, and our secret sins in the light of thy countenance (saith Moses) When Elihu had said, job 34. 21. His eyes are upon the ways of man, and he seeth all his goings, he adds vers. 22. there is no darkness nor shadow of death, that the workers of iniquity may be hid therein.  
5. He doth not carelessly cast his eyes upon that we do, but observes and marks diligently the things we do, yea, he ponders and considers whence it proceeds, and whereunto it tends: Psalm 11 4. The Lord's Throne is in heaven, his eyes will consider, his eyelids will try the children of men. Proverb. 5. 21. The ways of man are before the eyes of the Lord, and he pondereth all his paths. Therefore Proverbs 24. 12. the Lord is called, He that pondereth the hearts. The Prophet could tell Gehezi, not only what he had gotten of Naaman, but also to what use he meant to employ it, 2. Kings 5. 26. Went not mine heart with thee when the man turned again from his Chariot to meet thee? Is this a time to take money, and to receive garments, and olives, and vineyards, and sheep, and oxen, and manservants, and maidservants? Had Gehezi received olives, & c? No, but Elisha in the Spirit, set his heart upon that Gehezi did, and considered his intent was to raise and make himself great by that money he got so.  
6. He so observes us, and all our ways, as he can never forget them. Therefore he is said, to write them in a book. Esa. 65. 6. Behold, it is written before me, and I will render and recompense it into their bosom. And (as men do their chief evidences, which they are most careful to keep) he is said to lay up these records in store with him, and to keep them, sealed up amongst his treasures, Deut. 32. 34.  
The reason why this must needs be so, the Lord must needs be privy to all the sins, even the most secret sins of men, are two. 
Reason.   
1. Because he is present every where. This reason is given, jer. 23. 24. When he had said in the beginning of the Verse, Can any one hide himself in 
1.  the secret places that I shall not see him? he adds, do not I fill heaven and earth, saith the Lord. Psal. 139 7. Whither shall I go from thy Spirit, or whither shall I fly from thy presence? Acts 17. 27. Doubtless he is not far from every one of us: for, in him we live, and move, and have our being.  
2. Because he is the judge of the whole World, and is to judge every man righteously, according to his works: God shall bring every work into 
2.  judgement (saith the Holy Ghost, Eccl. 12. 14.) with every secret thing whether it be good, or whether it be evil. For though he shall not want witnesses at that day, yet it is necessary himself should have perfect knowledge of all the actions of men, Esa. 11. 3. He shall not reprove after the hearing of the ears. Therefore David Psal. 94. confuting the Atheism of the wicked that said, verse 9 The Lord shall not see, useth (among other) this argument to convince them, ver. 10. He that chastiseth the Nations, shall not be correct; be that teacheth man knowledge, shall not he know?  
The use of this Doctrine is double. 1. This Doctrine (if the Lord will be 
Use.  pleased to persuade our hearts to believe it) is most effectual, both to move our hearts to speedy repentance for sins past, and to restrain us from sin in time to come. The thing that most emboldeneth to sin, is the hope of secrecy, as we may see, Gen. 39 11. It is said of Joseph's Mistress, that he coming into the house, when there was no body within but they two, verse 12. Therefore she caught him by the garment, etc. True it is, that there be many that are grown to that impudence, that they dare speak or do any thing whosoever be by. They declare their sins as Sodom, Esay 3. 9 Such a one was Absalon, 2. Sam. 16. 22. He went in to his father's Concubines in the sight of all Israel. Such a one was the unjust judge, Luke 18. 2. who neither feared God, nor regarded man. Yea, that will the rather, swear and speak filthily, when such are by, as they know they may grieve by it; as counting it a disgrace, to be restrained by the presence and reverence of any man: but these are far gone, these sin supernaturally; these are in a fit of frenzy and madness, company and mirth hath made them mad, and desperate, as indeed it will do, Eccles. 2. 2. For naturally, and for the most part, the knowledge of men will 1. Restrain them from sinning; and 2. Will work shame and trouble of mind in them, when they have sinned. There are many sins that men would never commit, but that they hope, to keep them secret: the presence of a godly man would restrain them; yea, the presence of a little child would restrain them. Darkness and hope of secrecy, is the principal encourager of men unto most sins; they cannot sin securely, unless they may sin in secret. And in this respect (amongst others) all sins are called the works of darkness, Ephes. 5. 11. Therefore job speaking of sundry kinds of sinners, saith, job 24. 13. These are they that abhor the light, verse 15. The eye of the adulterer waiteth for the twilight, and saith, none eye shall see me, and disguiseth his face, and verse 17. If one know them, they are in the terrors of death. Now, if the knowledge and privity that men have of our sins be of such force: how much more would the knowledge the Lord hath of them do it, if men were fully persuaded of it. For, 1. A man may oft sin so secretly, that no man shall know of it; but he hath the Lord's eye upon him at all times; though no man seeth him, God seeth him: Yea, he knows all our ways, perfectly observes them, and taketh notice of them, so as he can never forget them. 2. No man can possibly dislike, or abhor us so much for any sin, as the Lord doth: job 10. 4. Hast thou carnal eyes, or dost thou see as man seeth? Hab. 1. 12. Thou art of pure eyes, and canst not see evil, thou canst not behold wickedness. 3. The more cunning any shall use in concealing his sin, and keeping it secret, the more the Lord abhors him for it. Thus is achan's sin aggravated. joshua 7. 11. They have even taken of the accursed thing, and have also stolen and dissembled also. And so is the sin of Israel, 2. King. 17. 9 The children of Israel did secretly those things that were not right against the Lord their God. 4 As he seeth and disliketh all our sins, so he certainly will one day charge us with them, either in this life to our salvation, (as to this woman here) by the ministry of his word, as he did that poor man that was before ignorant and unbelieved, 1. Cor. 14. 24, 25. which is indeed the natural property of the word to do, it is a discerner (and discoverer) of the thoughts and intents of the hart, as the Apostle speaketh, Heb. 〈◊〉. 12. or in the life to come to our confusion, as he threateneth wicked men that he will do, at one time or other I will reprove thee, and set thy sins in order before thine eyes saith the Lord, Psal. 51. ●…1. and Eccl. 11, 9 Know thou that for all these things God will bring thee to judgement. 5. He will also bring the secretest sins of men to light one day, and lay them open even to men, Pro 10. 9 He that perverteth his way shall be known, 1. Tim. 5. 25. They that are otherwise cannot be hid. He doth oft in this life discover Hypocrites (by giving them up to the committing of open sins) Psal. 125 5. Such as turn aside unto their crooked ways, the Lord will lead them forth with the workers of iniquity. But this shall chiefly be done in the great day of the Lord, then will the Lord lighten all things that are now hid in darkness, and make the counsels of the hearts manifest, 1. Cor. 4. 5. This is the reason our Saviour useth, to dissuade men from hypocrisy, Luke 12. 1, 〈◊〉. For there is nothing covered, that shall not be revealed, neither hid, that shall not be known. The conclusion then of this first Use is, that we would not flatter ourselves in the secrecy of our sins, but seek the pardon of them, and pray with the Prophet, Psal. 19 12. Cleanse thou me from secret faults. Seek to have them blotted out of the Lords Book of remembrance, that he may never charge us with them. And the way to obtain that, is now in the time of grace, to lay them open before the Lord, and to charge ourselves seriously with them, with penitent and humbled hearts, Pro. 28. 13. He that confesseth and for saketh his sins, shall find mercy. For as he to whom sin is forgiven, shall be sure to have his sin covered and hidden with the Lord: Psalm 32. 1. So he that by remission and repentance hath them not blotted out, shall be sure to have them laid open, and brought to light: and though they were committed in secret corners, they shall be published on the house top.  
The second Use of this Doctrine is to exhort us to nourish in our hearts continually, the persuasion of the Lords presence, and privity to all our 
2.  ways, to walk with him continually. It is that that God required of Abraham, Gen. 17. 1. and that is spoken to the praise of Enoch, Gen. 5 22. Enoch walked with God.  
For, 1. This is the best means to purge the heart from hypocrisy, and make it upright, Walk before me, and be thou perfect saith the Lord, Gen. 17. 1. And therefore uprightness of heart is thus described. It is said of David, 1. King. 3. 6. He walked before God in truth, and in righteousness and in uprightness of heart; and of Hezekiah, Esay 38. 3. I have walked before thee in truth, and with a perfect heart. That which made them so upright and void of hypocrisy in all their ways, was this, that they did walk before God, and had him always in their eye.  
2. It will yield unspeakable comfort to the conscience, even in affliction: This was jobs comfort, behold my witness is in heaven (saith he, job 16. 19) and my record is on high, and also Hezekiahs', Esay 38. 3.  
The means to try whether we walk with God, and are persuaded of his presence is this. 1. When a man is the same alone and in company, when the sin that I would not commit in the presence and knowledge of men, I forbear to do it, when I am by myself alone, and have opportunity to commit it safely and secretly. Thus joseph showed that he walked with God: he durst not sin against God in that sin that he was most strongly tempted unto, though he had opportunity to have committed it secretly enough, Gen. 39 9 11. 2. When the good duties I use to perform in open places, in the presence of others, I accustom myself to them in secret. This our Saviour prescribeth, Matth. 6. 6. Thou when thou prayest (saith he) enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret.   

Lecture the fifteenth, june 6. 1609.  
IT follows now, that we proceed to the two last points in this Text 1. The sin he chargeth her with, is the sin of fornication she now lived in. 2. Though he knew she lived in this sin, he rejects her not. Where first, it is to be observed, that though he tell her of the five husbands she had had, yet, his meaning is, not to charge her with that, as with a sin, but only with this, that the man she now kept; was not her husband. For (howsoever it be in the judgement of Papists, who never give the Ecclesiastical blessing to second marriages, and of all carnal and worldly men, who are ever apt to judge profanely and unreverently of God's holy ordinance in the state of wedlock) yet is it no disgrace to a Christian woman in the sight of God, if the necessity, or conveniency of her state, shall call her unto it, to have had five husbands. So that the sin that Christ chargeth her with, was not that she had had five husbands, but that the man she now had, was not her husband. This is evident by four reasons. First, the Apostle gives liberty to every widow, to marry again: 1. Cor. 7. 39 The wife is bound by the Law so long as her husband liveth, but if her husband be dead, she is at liberty to marry with whom she will, only in the Lord. 2. He calls the marriage of all persons honourable: Heb. 13. 4. 3. He calls it a doctrine of devils, to condemn it, or hold it unlawful: 1. Tim. 4. 1. 3. And 4. He commands it in some cases: 1. Tim. 5. 14. (where he speaks of widows only) I will therefore (saith he) that the younger women marry and bear children. If any shall object, 1 Tim. 5 9 That the Apostle would have none to be chosen for a Church-widdow, that hath had above one husband, which argueth, that he esteemed it some blot, or infamy unto a Christian woman, to have had more husbands than one; I answer, that he excludes only such women, as being unjustly divorced (as many were in those days) were during the life of their first husband, married to another man. So that the fault he notes there, is the same which our Saviour speaks of: Mark 10. 12. If a woman shall put away her husband, and be married to another, she committeth advicery.  
Now it is to be observed, that our Saviour, when he would effectually touch the conscience of this woman, with the sense of sin, and bring her to repentance, chargeth her not with all the sins he knew by her, (though undoubtedly he knew many, and intended also to draw her from all her sins as well as from one; and when she repented truly of this one sin, she repented of all the rest) yet I say, he doth not tell her here of all her sins; But (as he hath been also wont to deal with other of his servants in the like case) of the huge heap, of her innumerable sins, he makes choice of one principal and chief one, and layeth that only to her charge, presseth that only upon her conscience, and this one principal, and chief sin, which amongst all her sins, he makes choice of, for this purpose, is the fornication she lived in. From hence then ariseth this instruction.  
That among all the sins that men are given unto, Fornication is a principal 
Doct.  sin, and will lie more heavy upon the conscience, and wound the soul more deeply, than other sins; when God shall once effectually discover it to a man, and charge him with it. See the proof of this in job 31. Where being driven (partly by the heavy hand of God, that lay upon him, partly by the unjust accusations of his friends that charged him to be an hypocrite) to enter into a serious examination, of the life that he had led, there is no one thing that he could find, in the whole course of his life, that he took so much comfort in, as this, that he had ever made conscience of, and kept himself free from this sin: and therefore having begun with it, verse 1. to the 4. he speaks of it again, verse 9 to 12. But mark what reasons he gives why he was so afraid of this sin above others, verse 2. For what portion shall I have of God from above, and what inheritance of the Almighty from on high? verse 3. Is not destruction to the wicked, and strange punishment to the workers of iniquity? and verse 11. For this an heinous crime (saith he) yea it is an iniquity to be punished by the judges. verse 12. Yea, this is a fire that shall devour to destruction, and which shall root out all mine increase.  
The Reasons whereby this may appear, to be not only a sin, but one 
Reason.  of the heaviest and most fearful sins that a man can be guilty of, are principally four.  
1. It is not only a sin, but a mother-sinne, a cause of many other sins, it draws men to many other sins, yea to other most heinous sins, Pro. 23. 28. She increaseth the transgressions among men. Do not prostitute thy daughter (saith the Lord, Levit. 19 29.) to cause her to be a whore, lest the land fall to whoredom, and the land become full of wickedness.  
2. It is not only a sin, but a punishment of other sins. I might allege the punishments that God hath been wont, and will certainly inflict on this sin. But I reserve that to another place, Solomon in Eccles. 7. 26. speaking of the woman, Whose heart is as nets and snares, and whose hands are as bands: he addeth, He that is good before God, shall be delivered from her, but the sinner shall be taken by her, Pro. 22. 14. The mouth of a strange woman is as a deep pit, he with whom the Lord is angry, shall fall therein. So Rom. 1. 24. Speaking of such as God gave up to their hearts lusts, and to uncleanness, and verse 26. to vile affections, and verse 28. to a reprobate sense; he names the sins that provoked God to deal thus with them, verse 28. they regarded not to know God, and verse 21. when they knew God, they glorified him not as God, nor were thankful. And therefore God gave them up to this sin. Many speak much, how this sin abounds in such towns, where the Gospel hath been most plentifully and powerfully preached; and think they have great advantage against religion for it; but indeed, this makes much for the honour of the Gospel, that the Lord cannot endure the contempt of it, but useth to punish it in this fearful manner. And who are they that in such places fall into this sin? Surely such as either regard not to know God, Rom. 1. 28. Or if they do know him, have not glorified him as they ought, Rom. 1. 21. but have been hypocrites, and nourished under the profession of Religion some grievous sin, Whoso pleaseth God shall escape from her (saith Solomon, Eccles. 7. 26.) but the sinner shall be taken by her. Wonder rather, there be not more tainted with this sin, seeing there are so many that regard not to hear, and of those that do hear, so many that make no conscience of any thing that they hear.  
3. There is no sin, that is so directly opposite to sanctification, and holiness as this sin. Therefore as the Spirit of God is every where called the Holy Ghost, because there is no one work wherein he shows himself, wheresoever he dwells, more than in holiness; So the wicked spirit is called the unclean spirit, Matth. 12. 43. because there is no one sin, whereby it may be better known where he dwells and reigns, than uncleanness Of all the sins that man committeth, there is no one, that hath more force to quench the Spirit, to dull, and banish all grace out of the heart than this sin hath. See the proof of this, 1. Thess. 4. 3. 4. 5. For this is the will of God, even your sanctification, that ye should abstain from fornication: That every one of you should know how to possess his vessel in sanctification and honour, not in the lust of concupiscence, even as the Gentiles that know not God, verse 7. For God hath not called you unto uncleanness, but unto holiness. See how sottish, Solomon became, after he had given himself to fleshly lusts, his nine turned away his heart after other gods, (saith the Holy Ghost, 1. King. 11. 4.) and his heart was not perfect with the Lord his God. Yea it puts out the light and judgement that was in man by nature, they that lived in lust were given over, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostl●…, Rom. 1. 28. in a mind void of judgement.  
4. There is no sin that is committed with such delight and pleasure as this is, and therefore it must needs bring in the end more bitterness and anguish to the soul, than other sins do. For the more pleasure men have found in sin, the more bitterness shall they find in their consciences one day for sin, Luke 6. 25. Woe be to you that laugh now, for ye shall wail and weep, and 16. 25. Remember thou in thy life time receivedst thy pleasures, now therefore thou art tormented. Therefore the Scripture speaks so oft of the bitterness of this sin: Heb. 12. When he had said verse 15. Let no root of bitterness spring up and trouble you. He adds verse 16. Let there be no Fornicator, job 13. 26. When in the beginning of the verse he had said, that the Lord wrote bitter things against him, charged him with bitter sins, he adds what those bitter things were, Thou causest me to possess the sins of my youth. These tricks of youth will be bitter to men one day, Pro. 5. 3. The lips of a strange woman drop as the honey comb, verse 4. But the end of her is bitter as wormwood, and sharp as a two edged sword, Eccles. 7. when he had said ver. 25. That he had compassed about to know wickedness and folly, the foolishness of madness, he adds verse 26. I find more bitter than death, the woman whose heart is as nets and snares, etc.   

Lecture the sixteenth, june 13. 1609.  
IT followeth now; that we come to the Uses, that are to be made of the Doctrine we have heard, touching the heinousness of the sin of Fornication; which the last day (being prevented by the time) we could not deliver.  
And this Doctrine serves: 
Use. 1.   
To convince the judgement, and conscience, of them that live in this sin without fear. For it is evident (and all honest men complain of it) that this sin abounds every where; Yea many, that esteem themselves Christians, read the Word, hear it, come to such assemblies as this, sit before us, and look us in the face, when we speak against this sin: do yet live in this sin, and live securely in it; as if all that is said out of God's Word against it, were but a Fable. And what is the cause of this? Surely, somewhat there is that deceives them, that they cannot perceive, it is so dangerous a matter to live in this sin, as indeed it is.  
It may truly be said of all sin, that Satan draws a man to it, and hardeneth him in it by some error of his mind or other, whereby he deceiveth him. How drew he our first Parents first to sin, 1. Tim. 2. 14. The woman was deceived, and found in the transgression, 2. Pet. 3. 17. Beware lest ye be plucked away with the error of the wicked, and fall from your own steadfastness. What is that that hardens a man's heart in sin? The Apostle will tell us, Heb. 3. 13. Lest any of you be hardened through the deceitfulness of sin. What are those strong holds, that keep the Word, and grace of God, from entering into, and conquering the heart of man? The Apostle will tell us that there are certain imaginations, and thoughts, which Satan puts into the mind, which till they be cast down, we can never be brought to the obedience of Christ, 2. Cor. 10. 4, 5. And as this may be said of all sin, so specially of this; Satan puts many erroneous conceits, and imaginations into the minds of men, whereby he deceives them, and makes them think, it can be no matter of great danger to live in this sin. Therefore the Apostle speaking of the danger of this sin, saith, 1. Cor. 6. 9 be not deceived, neither Fornicators, nor Adulterers, nor Wantoness, etc. and Ephes. 5. 5, 6. When he had said this, Ye know that no whoremonger nor unclean person hath any inheritance in the Kingdom of Christ, and of God, he addeth, Let no man deceive you with vain words. And thus Solomon describes the man that is drawn to it; Pro. 7. 22. 23. He goeth after her straight-way, as an ox goeth to the slaughter, or a fool to the correction of the stocks, till a dart strike thorough his liver. As a bird hasteth to the snare, and knoweth not that it is for his life. If his understanding were not blinded, if he knew well what he did, if he were not a fool, and as void of the true use of his reason, as the bruit beast is, he could not do as he doth.  
I will therefore endeavour by the weapons of our warrfare, such as I have received from the Lords Armoury (the holy Scriptures) to cast down those thoughts and Imaginations, whereby Satan deceives men in this case, and hardens them in this sin. And these weapons, if you will receive them, and learn to use them, you shall find will be mighty through God to cast down strong holds, as the Apostle speaks, 2. Cor. 10. 4. This is the sovereign Preseruative to keep us from all Satan's Temptations. By the words of thy lips (saith David, Psal. 17. 4.) I have kept me from the paths of the destroyer.  
Now the means whereby Satan deceives men, and draws so many into this sin, I find to be principally four. 1. The generality of this sin. 2. The hope of secrecy. 3. The hope of impunity. 4. The hope of repentance, and so of pardon.  
1. The generality of this sin deceiveth many: How can this be so great a sin (think they) that is so common in all places, and among all 
1.  sorts and conditions of men? How usual is this among such as are of chief credit, yea, are not many professors faulty in this? yea, are there not Preachers, and good Preachers too, that will do as bad as this cometh unto, and worse too?  
This error hath of old deceived many: The example of some persons doth strangely comfort and harden men in sin. The Prophet saith, Ezek. 16. 54. that the jews by their jewdnesse and evil example, were a comfort unto them, of Sodom and Samaria. When a sin is become common, and grown into fashion, it is presently counted no sin, or no great sin at least. See how this hardened them, jer. 44. 17. We will burn incense to the Queen of heaven. And why, we have done it, and not we only, but our Fathers, our Kings, and our Princes in the Cities of judea, and in the streets of jerusalem. And surely these times are such, and this sin is grown so common, as men shall have much ado to preserve themselves, and their families from it. As when the Plague is in a town, if but some one or two houses be infected, a man may without danger go to the town, and live in it: but if the infection grow general, all men are afraid of it: so is it in this case. This made the Prophet complain so, Esay 6. 5. Woe is me for I am undone, because I am a man of unclean lips (apt to offend in my speech, and how can I choose, but be so? For) I dwell in the midst of a people of unclean lips.  
So that there is small hope, I shall any more prevail in speaking against this sin now, then Lot did when he sought to oppose himself to the multitude in the like case, Gen. 19 4. All the men of Sodom from the young to the old, even all from all quarters had compassed his house, and he verse 7. sought to persuade with them, but verse 9 see their answer, He is come alone as a stranger, and shall he judge and rule?  
Yet because God's sheep will hear his voice, joh. 10. 27. I will give you out of God's Word, some sovereign preservatives against this temptation. 
Resp.   
No man's example should be the rule of our conscience, that were to prefer 
Preser. 1.  man before God. And it is a poor excuse, a poor comfort, for any to say, such a man's example drew me to this. What help found Adam in this excuse, when he said, Gen. 3. 12. The woman gave me of the tree, and I did eate? Nay it is a token of God's wrath upon thee to lay such stumbling blocks before thee, Matth. 18. 7. Woe be to the world, because of offences. And it is a certain sign of reprobation in thee, that thou stumblest, and takest occasion to fall by such examples. Those whom God hath ordained to destruction, he will lay stumbling blocks before them, that they may perish: as he threateneth, jer. 6. 21. Behold I will lay stu●…bling blocks before this people, and the fathers, and the sons together shall fall upon them, the neighbour, and his friend shall perish.  
No sin is the less odious, nor the danger of it the less, because it is common: for as it is certain, the greatest part shall be damned, Matth. 7. 
2  1●…. Broad is the way that leadeth to destruction, and many there be which go in thereat. God hath made Tophet wide and large, as the Prophet speaketh, Esay 30. 33. So (though with men many times it be a means of immunity from punishment to a lewd man, that he hath many that join with him in that sin, yet) with God it is not: Though hand join in hand (saith Solomon, Pro. 11. 21.) the wicked shall not be unpunished, Nay the more common a sin is, the more odious it is to God: and the more dangerous for them that live in it. For nothing will hasten God's vengeance so much as that. It was the generality of sin in the old world that brought destruction upon it, Ge●…. 6. 12. And upon Sodom likewise, Gen. 19 4. See a notable proof of this, jer. 5. 7. How should I spare thee for this? and verse 9 Shall I not visit for these things? Shall not my soul be avenged on such a nation as this? And mark the reason why the Lord must needs be avenged, vers. 7, 8. They committed adultery; and assembled themselves by companies in Harlots houses: every man neyed after his neighbour's wife. And yet (though the generality of sin do hasten and increase God's vengeance upon men in this life) if it would be any mitigation to the torments they should endure in hell, that they shall there have so many good fellows to bear them company, the matter were the less: but this shall also increase their torment there. As may appear by that suit the rich man makes to Abraham, Luke 16. 28. that no●…e of his brethren might come to him, into that place of torment.  
So that (if we have grace) this should not cause us to make the less account of this sin, that it is now grown so general; but this should cause us to hate it the more, and be the more afraid of it, and take so much the more heed to preserve ourselves, and our families from it. So the wickedness of the time, and place that Let lived in, affected him. His righteous soul was vexed with it, 2. Pet. 2. 8. So speaketh David of himself, Psal. 119. 53. Horror hath taken hold upon me, because of the wicked that forsake thy law.  
The second deceit whereby Satan draws men to this sin, and hardens them in it, is hope of secrecy. That they may commit it, and live in it, and yet it shall never be descried or known; or if they cannot be so close (if they accustom themselves to it long) but men will surmise somewhat, and judge the worst, yet so long as none can convince them, what need they care. They see many that would cry out upon, and thrust away out of their house, any that should be evidently convinced of the fact; that yet think never the worse of any for surmises, and presumptions, be they never so strong. Nay it is certain, many are the better liked for this: as if it were an argument of great wit, and sufficiency in any to be able to take their pleasure in this sin, and yet so to save their own credit, and the credit of the family that they live in. And this is the cause of the monstrous, and unnatural practices that many use to cover, and hide this sin by. That this is a principal thing that deceives many, is evident not only by experience, but by that that the Scripture speaketh, job 24. 15. The eye of the Adulterer waiteth for the twilight, and saith none eye shall see me, and disguiseth his face. And indeed they that live in this vile and abominable sin, are usually marvelous close and secret, and subtle to conceal it. The Harlot is said (Pro. 7. 10.) to be subtle of heart. See also the subtlety of these sinners noted and described, Pro. 30. 19, 20. The Prophet Agur reckoneth the way of a man with a maid, and the way of an adulterous woman, (the cunning and secret practices of filthy persons of both sexes for the hiding of their sin) among these things which neither himself nor any other man was possibly able to discover and find out, and compares it unto the way of three things, which no wit or industry of man is able to descry.  
The preservative against this temptation is the meditation of these three 
Preseru.  points.  
1. That God is present with thee at all times, and in all places, and beholdeth 
1.  the secretest of all thy actions, yea in such places, and in such company as no good man dare go into, in which thou mayest be sure to be free enough from the censuring eye and tongue of those precise fellows whom thou fearest and hatest so much; yet will the Lord be with thee even there. If I make my bed in hell (saith David, Psal. 149. 8. as indeed the places where such companions often use to lodge, are little better) behold thou art there. This God allegeth as a forcible reason against this sin, jer. 13. 27. I have seen the lewdness of thy whoredoms. And jer. 29. 23. Even I know, and am a witness faith Lord. This meditation did job great good in this case, job 31. 4 Doth not be behold all my ways and tell my steps? O if thou couldst remember that he seeth thee, and set thyself in his presence, and bring thy heart to that pass, that thou couldst even desire ever to have his company, and that he would ever take notice of thy ways, this would preserve thee from this, and all other sins. Why wilt thou my son (saith the wisdom of God, Pro. 5. 20, 2●….) Embrace the bosom of a stranger? For the ways of man are before the eyes of the Lord; and he pondereth all his goings.  
Thou wouldst not commit this sin, if thou wert sure thy pastor, thy neighbour, thy servant, thy child should know of it: thou wouldst seem to them to be another manner of person. And that is the cause why you shall have the most notorious Harlots, that will seem very religious, I have peace offerings with me (saith the Harlot, Pro. 7. 14) this day have I paid my vows. O the Atheism of thy heart, take notice of it, mourn for it, strive against it, pray against it. Thou fearest the eye of a mortal man, and fearest not the presence of the eternal God: who (according to that which he threateneth, Mal. 3. 5.) will be a swift witness against the adulterers. Yea the Lord hath oft brought unclean persons (sometimes by terror of conscience, sometimes by frenzy) to that pass, that themselves have been the blazers and proclaimers of their own secret filthiness. He hath constrained many of them to cry out of themselves as the Leper, Levit. 13. 45. I am unclean, I am unclean. Or rather as judas did, Matth. 27. 4. who in extreme desperation, and having received in himself the sentence of his eternal damnation, cried out openly and cared not who heard, saying I have sinned. And what knowest thou (that art so confident in the secrecy of thy sin) but either thyself or the party with whom thou committest this lewdness, may be brought to this pass before thou die? The meditation of this point is prescribed by our Saviour, for a preservative against hypocrisy, and this conceit of sinning secretly and closely in any kind, Luk. 12. 1, 2. Beware of the leaven of the Pharisees which is hypocrisy: for there is nothing covered, that shall not be revealed, nor hid that shall not be made known.  
2. The more cunning thou hast been in keeping thy sin secret, the more doth God abhor thee, 2. King. 17. 9 The children of Israel had done things secretly, that were not upright before the Lord, saith the Holy Ghost, when he would aggravate their sin, and show the cause why God destroyed them. The more wit, and cunning any man showeth in contriving of sin, the more culpable he is before God. Thus God aggravateth their sin, jer. 4. 22. They are wise to do evil, Rom. 16. 19 I would have you wise to that that is good, and simple, concerning evil.  
3. No unclean person can have any assurance of hope, that his sin shall always be kept secret. In the day of the Lord all men's secrets shall be discovered to all the world, 1. Cor. 4. 5. He will then lighten all things that are hid in darkness. Then shall every unclean person be made a gazing stock to the world, and to Angels, and to men, as the Apostle speaketh, 1. Cor. 4. 5. in another case. And even in this life God doth strangely discover many unclean persons that have lived long in secret. Solomon brings in the fornicator complaining and bewailing his misery, even in this respect, Pro. 5. 14. I was almost brought into the extremity of misery in the midst of the congregation and assembly. And observe this in them that are the cunningest in this sin, that (though no body peradventure can convince them evidently of the fact) yet every body (through this just judgement of God) condemns them for it. As the Lord seeth their secretest villainies, so even in this life, oft times he useth to testify against them.   

Lecture the seventeenth, june 20. 1609.  
THe third error of mind, whereby Satan deceives men, and draws them to this sin, and hardens them in it, is the hope of impunity. For (saith he) admit thou do slip, and have the ill fortune to be discovered, what shalt thou be the worse for it?  
1. With men thou shalt not far much the worse for this. The civil Magistrate 
1.  will not meddle with thee. All the punishment is (if thou be a poor body) but to stand a while in the Church, and say thou art sorry for it: and if thou be rich, thou mayest avoid that too: but what is that?  
And secondly, as for thy credit, thou shalt not lose much: unless it be with a sort of Precisians, whom every man despiseth. But for the most, thou seest 
2.  they will like never the worse of any for this, not of a servant, nor of a neighbour. Nay, thou mayst see, that men that make most open profession of this sin, are esteemed and desired by many, as the best companions: and professors also will be as ready to show any kindness to such as are noted for this, as to any other.  
And thirdly, as for the Lord, thou canst see no cause to think that he likes much the worse of a man for this. If he did, neither thyself, nor many 
3.  others that thou knowest could prosper as they do.  
This (as both experience, and the Scripture teach us) prevails marvelously with most men, Eccl. 8. 11. Because sentence against an evil work is not executed speedily, therefore the heart of the children of men, is fully set in them to do evil. See also the force that is in this to harden men in all kind of sin, Mal. 3. 15. We call the proud happy (say the profane of that age) yea they that work wickedness are set up, yea they that tempt the Lord are even delivered. Certainly, if the law had as well provided for, and the sword of the Magistrate were as ready to be drawn out for the punishment of this sin, as of theft, we should have as few whoremongers as thieves. Or if in the want of the law in this case, all such as are esteemed honest, and free from this sin themselves, would but hate it in others, and discountenance it as they might; doubtless they might restrain many from it.  
But first the law hath not appointed any punishment for it, that is any way proportionable to the heinousness of the sin: And secondly, the civil Magistrate almost every where is unwilling to use that authority that the law hath given him for the punishment of this sin; but counts it as a disparagement unto him to meddle with it at all: And thirdly, the punishment of carting and whipping, which was wont to be inflicted (especially in Market towns) is grown out of use: And fourthly, some Magistrates and private persons, do make so light account of this sin, that it is not to be wondered at, that this sin is grown so common as it is.  
For the convincing of this error, and preserving men from it, two things are to be considered. 
Answ.   
First, that though the Magistrate do not, yet it is his duty to punish this sin, as far as law gives liberty, and his great sin that he doth not: And though private Christians do not, yet it is their duty to show detestation to this sin.  
Secondly, though men fail in their duty, yet is there no cause any should commit this sin upon hope of impunity, for though men do not, yet will God certainly punish this sin.  
For first, as for the Magistrate, we know that by his calling he is Custos utriusque tabulae, and charged with the law of God to see it kept by those that are under his authority. He is the Minister of God to take vengeance on him that doth evil, Rom. 13. 4. The authority he hath, and the pre-eminence God hath given him above other men, is given him to that end. And the Magistrate is bound by God's law to punish this sin as well as any other, job 31. 11. This is a wickedness, and an iniquity to be punished, by the judges.  
And both of the Magistrate, and of every private Christian this is required (as he desireth that God's mercy should be upon him and his posterity) that he abhor this sin, and do that that in him lieth, to bring it unto shame and punishment, Amos 5. 15. Hate the evil, and love the good, and establish judgement in the gate; it may be that the Lord God of hosts will be merciful to the remnant of jacob.  
I know it is esteemed by many a sign of a good nature, and disposition to be kind to all persons how lewd soever they be. But mark what the Holy Ghost in the Scripture speaks of this kindness. 1. He makes it a sign that a man hath no fear of God in him when he cannot abhor sin, Psal. 36. 1, 4. 2. He saith that that man makes no conscience of sin himself, that is ready to speak in favour of a lewd man, Pro. 28. 4. They that forsake the law praise the wicked, and are apt to speak for them, and to take their part: but they that keep the law, set themselves against them. 3. He makes it a greater sign of an ungracious heart for a man to favour sin in others, then to commit sin himself, Rom. 1. 31. Which men (though they know the law of God, how that they that commit such things are worthy of death yet) not only do the same, but also favour them that do them.  
And whereas on the other side it is counted pride, and malice, and cruelty, for a man to seek the disgrace, or punishment of any lewd person, the Holy Ghost saith, there is no true love in any, but in such only.  
1. There is no true love to God in any, that cannot unfeignedly hate sin, whereby he is dishonoured, Psal. 97. 10. Ye that love the Lord, hate the thing that is evil.  
2. There is no true love to ourselves, to our families, and the place we live in, unless we hate such sins as will bring God's curse upon us. Till Achan was punished, God's curse was upon the whole host of Israel, josh. 7. 12. Neither will I be with you any more, except ye destroy the excommunicate from among you. And see what a blessing, Phineas brought both upon his own house, and upon all Israel, by the zealous hatred he showed against this sin, in the punishing of Zimry and Cozby, Numbers 25. 11, 12.  
3. There is no true love in any to their neighbours and country, but in such only. For the shame and punishment, that one man is brought unto, is a means to restrain many from committing this sin, and so to preserve them from the curse of God that is due unto it. That is the reason, the Lord giveth for the severity that he enjoined the Magistrate to use, Deut. 13. 11. That all Israeli may hear, and fear, and do no more any such wickedness as this among you.  
4. There is no true love to the sinner himself in any but in such only. For the disgrace and punishment that he is brought unto, is the likeliest and best means to bring him to true repentance, Psal. 83. 16. Fill their faces with shame, that they may seek thy name O Lord, 2. Thess. 3. 14. If any man obey not our sayings, have no company with him that he may be ashamed, verse 15. yet count him not as an enemy.  
Secondly, It is no advantage to the unclean person that men fail in their duty, and do not show that detestation to his sin that they ought to do. For all kind of sinners may assuredly look for plagues from God even in this life, though Magistrates should wink at them. Behold (saith Solomon, Pro. 11. 31.) the righteous shall be recompensed on the earth, much more the wicked and the sinner. And Eccl. 8. 12, 13. Though a sinner do evil an hundred times, and his days be prolonged; Yet surely, I know, that it shall be well with them that fear God, which fear before him. But it shall not be well with the wicked, neither shall be prolong his days, which are as a shadow; because he feareth not before God, Nah. 1. 2, 3. God is jealous, and the Lord revengeth; the Lord revengeth, and is furious, the Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies. The Lord is slow to anger, and great in power, and will not at all acquit the wicked: The Lord hath his way in the Whirlwind, and in the storm, and the clouds are the dust of his feet. But of all sinners, none have more cause to look for fearful judgements from God, than they that live in this sin. For God hates this sin, and will certainly punish, and plague it: though men do not. Yea, there is no one sin, (specially against the second Table) which he hath set more evident marks of his indignation upon, and witnessed it, by executing his judgements upon men for it, than this. Is not destruction to the wicked (saith job, speaking of this sin, job 31. 3.) and a strange punishment to the workers of iniquity, Heb. 13. 4. Whoremongers, and Adulterers, God will judge. For this very sin, therefell of Israel in one day, three and twenty thousand, 1. Cor. 10. 8. And the Apostle tells us that all judgements, that befall a Nation, a Country, or Town, are to be imputed chiefly to this sin, Ephes. 5. 6. Let no man deceive you with vain words, for because of these things cometh the wrath of God upon the children of disobedience. But I will show you more particularly how God is wont to punish this sin: And I am deceived, if any one sin hath so many punishments, so particularly threatened in the word against it, as this hath.  
1. God plagues men in their bodies for this sin. Not only as Solomon speaketh, because Pro. 5. 11. It consumeth the flesh, and the body, but he hath invented a plague proper, and peculiar to this sin: even that infectious, and loathsome disease, which at the first was called the disease of Naples, and after, the French disease, but now may aswell be called the English disease. For of very many in all places, that may now be said, which Zophar speaketh to job 20. 11. His bones are full of the sin of his youth, and it shall lie down with him in the dust. Other diseases may well be called the fruits of sin: but is there any sin that hath a disease that is so natural a fruit of it, and that bears his name in the forehead thereof, so as this doth?  
2. God plagueth men in their goods for this sin, Pro. 6. 26. Because of the whorish woman, a man is brought to a morsel of bread, job 24. 18. Their portion shall be cursed upon the earth. Many a man is brought to beggary by it. Yea, this sin is able to destroy Kings, as Salomon's mother taught him, Pro. 31. 3.  
3. God plagueth men in their good name, and reputation for this sin, Pro. 6. 33. He shall find dishonour, and his reproach shall never be put away. Let him have never so much wealth, and power, he shall have no true credit, nor estimation with men, no not with his own servants, or children, or such as are most bound unto him. God told David, that when he committed this sin, he despised him, 2. Sam. 12. 10. And those that despise God, shall be sure to be despised, 1. Sam. 2. 30.  
4. God plagueth men in their posterity for this sin, job 31. 12. This is a fire, that shall devour to destruction, and root out all mine increase, job 21. 19 God will lay up the sorrow of the father, for his children. Many a goodly family hath been overthrown by this sin. Yea, for this sin God denies a posterity to many. It is not only the curse whereby God threateneth the man that commits incestuous uncleanness that he shall die childless, Levit. 20. 20, 21. but of all adulterers and fornicators, also the Lord saith, Host 4. 10. they shall commit whoredom and shall not increase. judah though in all likelihood he were but thirty years old when he lay with Tamar, Gen. 38. and had two sons by her yet do we never read that he had any child after: sure it is that from them two only, and Selah whom he had before, the families of judah are reckoned, Gen. 46. 12. Num. 26. 19 22. 1. Chron. 2. 3, 4.  
5. God plagueth the family, and town, where such men dwell, for this sin, Gen 29. 18. God shut up every womb of the house of Abimilech because of Sarah, when there was but a purpose in him to commit adultery with Sarah, though he intended it unwittingly altogether. The family and town is polluted and made guilty of sin, jer. 2. 2. Thou hast polluted the Land with thy whoredoms, Num. 25. 1. The people began to commit whoredom with the daughters of Moab; and verse 3. The wrath of the Lord was kindled against Israel; and verse 4. He sent a plague, that consumed twenty four thousand.  
6. Because many an unclean person will be ready to say: none of all these plagues, I thank God have hitherto, nor do now touch me: I say unto such men.  
1. The longer Gods plagues are deferred, the heavier they will be ●…hen they come: the longer he is fetching his blow, the deeper will he cut when he smites, Rom. 9 22. The cause why God suffers with long patience the vessels of wrath prepared for destruction, is, that he might show his wrath, and make his power known upon them the more.  
2. Thou mayst be plagued of God with a plague that is of all others most grievous, and never feel it: thou mayst be plagued in thy soul, and conscience, Pro. 6. 32. He that doth it destroyeth his own soul. When God would punish Pharaoh, so as he might make his power seen upon him, Rom. 9 17. He punished him with hardness of heart, Exod. 9 12. which was a greater plague than all the rest of the plagues of Egypt. So this is spoken of as of the most fearful punishment, Rom. 1. 28. When God gives a man up to a Reprobate mind.  
3. If thou wert altogether spared in this life, and neither punished in thy body, nor in thy soul, yet is there another place prepared for thee, where thou shalt be sure to be punished; with far more fearful punishments than any can be felt here. Thou shalt never be able (continuing in thy sin) to escape the damnation of hell, which is in a special sort threatened against this sin, whoremongers shall be sure to have their part in the lake that burneth with fire and brimstone which is the second death, Apoc. 21. 8. That makes Solomon say, they are as near to hell, as they that have one foot there already, Pro. 5. 5. Her feet go down to death, her steps take hold on hell. And Pro. 9 18. Her guests are in the depth of hell.  
And as the Lords forbearing wicked men in this life, and causing them to prosper, is a certain argument he hath determined to reserve their full punishment for hell, it is an evidence token of a righteous judgement to come (saith the Apostle, 〈◊〉. Thess. 1. 〈◊〉. 6) when wicked men are spared here. So is it said that of all sinners the Lord hath chiefly reserved the unclean persons to be punished there, 2. Pet. 1. 9 10.  
And by how much the more they have been spared here, by how much the more patience, and bounty the Lord hath showed them here: by so much the more grievous, and fearful shall their torment be there, Luke 16. 25. Son, remember (saith Abraham to Dives) That thou in thy life time receivedst thy good things, and likewise Lazarus evil thing, but now he is comforted, and thou art tormented. And Rom. 2. 4, 5. Despisest th●…n the riches of his goodness, and forbearance, and long suffering, not knowing that the goodness of God leadeth thee to repentance. But after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgement of God.  
So that if thou wert wise, thou wouldst think it no advantage to thee, that thou hast so well escaped all the plagues which God hath threatened against thy sin in this life; but desire rather that the Lord would punish thee here (where he always useth in wrath to remember mercy) and not reserve thy whole punishment for the life to come, where there shall be judgement without mercy: his punishments there shall have no mixture of mercy in them.   

Lecture the eighteenth, june 27. 1609.  
THe fourth and last error of mind whereby Satan draweth men to uncleanness, and hardeneth them in it, is the hope of repentance, and so of pardon.  
For there are very many whom he cannot so far blind, but they know it is a sin, and a heinous sin, and a sin that they are sure they shall be damned for, if they should not repent of it. But such he encourageth to this sin, by persuading them. 1. Thou knowest by the Scripture, that whensoever thou shalt repent thee of it: (though it be not before thy death) God will surely pardon it, Ezek. 18. 21. 2. Thou hast no cause to doubt, but thou shalt be able to repent, and dye in God's favour. For 1. Thou seest many that have lived in this sin, that yet have now left it, 2. Many that although they never left it before, yet on their death beds have repent, and died as well as any. And thirdly, thine own experience will tell thee what thou art able to do. For haste thou not oft felt that thou hast repent and been sorry for this sin after thou hast committed it? 3. And if thou mayst but dye well, die in God's favour, what needest thou care for more? No matter how thou livest, so thou mayst dye well.  
Thus seemed he to have persuaded Balaam, Let me die the death of the righteous, and let my last end be like his saith he, Num. 23. 10. And with this deceit (doubtless) he persuadeth many, and prevails more with men, then by any other of his tentations and subtleties whatsoever. For what is the cause why you shall find men, much more careful to conceal this sin from men, then from God; Yea, they will not stick to commit perjury, and murder (which are far more heinous offences against God) that they may hide their whoredoms from men. Surely they think they may be bold with God, it is no matter how they provoke him, they can deal well enough with him; he is more merciful, and ready to forgive then man is; and if they do but repent, and say they are sorry for their sin, he will forgive them strait.  
Now the preservative, and remedy against this so dangerous a deceit of Satan, consisteth of three points, 1. The true knowledge of God, and of his disposition, toward such sinners. 2. The true knowledge of ourselves, and of that state we cast ourselves into, when once we fall into such sins. 3. The true knowledge of the danger we have brought the party unto, with whom we have committed this sin.  
First; It cannot be denied, but the Lord (to them whom he loveth in Christ) is infinitely more merciful, than any man can be, to them whom he loveth most dear. That made David say: 2. Sam. 24. 14. Let me now fall into the hand of the Lord (for his mercies are great) and let me not fall into the hand of man. And when the Lord had spoken of his great mercy: He will have mercy upon him, our God is very ready to forgive. He amplifieth it, verse 8. by comparing his mercy with the mercies of man. My thoughts are not your thoughts, neither are your ways my ways, but verse 9 As the heavens are higher than the earth: So are my ways higher than your ways, and my thoughts then your thoughts.  
But as he is more merciful than any man: so he hates sin more than any man can do. Hab. 1. 13. He cannot see, he cannot beheld it, Psal. 11. 5. The wicked, and him that loveth iniquity doth his soul hate, verse 6. Upon the wicked he shall rain snares, fire and brimstone, and stormy tempest, this is the portion of their cup.  
Yea Christ (through whom only we hope to find mercy with God) hateth sin with an infinite hatred, Exod. 23. 21. Provoke him not, for he will not spare your misdeeds, because my name is in him. And it is a far more fearful thing for a wicked man (though not for such a one as David was) to fall into his hands, to have his displeasure, than the displeasure of all the men in the world, Heb. 10. When the Apostle had said, verse 30. Vengeance is mine, I will recompense, saith the Lord. And again, The Lord shall judge his people, Whereas some desperate sinner might have said (as now many do) if that be all, I care not; let me shun the shame and punishment of the world, and (as for the Lord) I shall do well enough with him: he addeth verse 31. It is a fearful thing to fall into the hands of the living God, Psal. 75. 7. Thou even thou art to be feared; and who shall stand in thy sight when thou art angry? This the Elect have felt. This made David cry out, Psal. 51. 4. Against thee, thee only have I shunned, and done this evil in thy sight. His worldly punishment, and shame never troubled him in comparison of this. And this shall the wickedest man in the world feel one day when God shall awaken his conscience. He shall wish rather he had to deal with all the men in the world then with the Lord: he will make no reckoning of the displeasure, and contempt of the whole world in respect of the Lords wrath. See an experiment of this in judas: he cared not for displeasing the chief Priests and Elders, nor for shaming himself so publicly; but the wrath of God which he had the sense of, was intolerable to him, Mat. 27. 4, 5. And if the wrath of God be so intolerable in this life to the wicked, what shall it be in the day of wrath (as the day of judgement is called, Rom. 2. 5.) Surely, the stoutest and most profane sinners that in this life have made so small account of God's displeasure, and thought they could do well enough with him, and have gloried so much in Christ, Apoc. 6. 15. 17. Even Kings and Captains, and every bond man, and every freeman, shall cry to the mountains and rocks, fall on us, and hide us from the presence of him that sits on the throne, & from the wrath of the Lamb: for the great day of his wrath is come, and who can stand?  
2. As ready as the Lord is to forgive sin, and easy to be entreated, yet can he not pardon any but upon their unfeigned repentance. It is as possible for a woman to be delivered of a child in her sleep: as for a man to be delivered from the guilt and punishment of this sin, before he have unfeignedly repent. Christ is called a Prince, and a Saviour to give repentance unto Israel, and remission of sins, Acts 5. 31. He can give remission of sins to none, but such as he hath given repentance unto.  
3. Though the Lord be so merciful, that upon repentance he giveth pardon to every sinner, yet such a man's sin may be, that the Lord will most severely and sharply correct, and scourge him for it; even after he hath repent, and obtained mercy and pardon. For though when God pardoneth sin, he remit not only the guilt of it, but the punishment also: yet he chastiseth oft times very sharply such as he hath pardoned. See an excellent experiment of this in David, when Nathan had dealt particularly with him, he repented and God pardoned his sin, 2. Sam. 12. 13. But did he hear no more of his sin after he had repent? yes: the outward miseries threatened by the Prophet, 2. Sam. 12. 10, 11. fell all upon him for all that. And he endured such inward anguish of conscience, as put him to such pain, as if all his bones had been broken with it, Ps. 51. 8. And in comparison whereof all his outward miseries seemed but as flea-bite to him.  
And if thou belong unto him, be sure he will deal with thee also after this manner. Let no man therefore say: howsoever I have lived, if I repent, I shall never be damned, and so long I care not. For though thou may be sure thou shalt never be damned, if thou can unfeignedly repent, yet mayst thou for all thy repentance fall into many great miseries in this life, such as may make thy hart to ache: and such as (if thou couldst believe and think upon) thou wouldst be loath to buy thy sweetest sins at so dear a rate. The Magistrate (thou seest) hath many punishments for sin besides death: he hath the stocks and the gaol, and the whip, and the pillory, etc. and so hath the Lord.  
Now come I to the second preservative against this tentation: which is the true knowledge of ourselves, and of that estate we come into, when once we fall into such sins; for every unclean person hath just cause to fear, that when once he hath committed this sin, he shall never be able to repent of it.  
This I prove by four reasons.  
1. No man is able to repent of himself, but it is a great and supernatural grace of God, whereby any man is made able to repent, 2. Tim. 2. 25, 26. In meekness instruct those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth. And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will. Observe in those words. 1. This comes of God's gift only. 2. That every sinner is in Satan's snare, out of which it must needs be hard to get out. When once a man hath fallen into any sin against his conscience, it is natural for him to go on in it further and further, till his heart be hardened in it, Eph. 4. 18, 19 The Gentiles walk in the vanity of their mind, Having their understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart, who being past feeling, have given themselves over unto lasciviousness; to work all uncleanness with greediness. It is natural for sin to harden the heart, and to deprive a man of that sense and trouble he found when he first committed it; Heb. 3. 13. Take heed lest any of you be hardened through the deceitfulness of sin. Yea when a man hath once accustomed himself to any sin, he cannot leave it, or repent of it, though he would, no more than the Leopard can change his spots, jer. 13. 23.  
2. God hath threatened to punish such as sin against the light of their hearts presumptuously, by withdrawing his grace from them, and hardening their hearts, Deut. 29. 19, 20. He will not spare that man that blesseth himself in his heart. Because I have purged thee (saith the Lord, Ezek. 24. 13.) and thou wast not purged: thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. When Pharaoh had hardened his heart first, by continuing in sin, and resisting the work of God's grace in him, Exod. 8. 15. then did God harden his heart in a supernatural manner, Exod. 9 12.  
3. Above all sins, God hath specially threatened to punish this sin with hardness of heart, and impenitency, Prou. 2. 19 None that go unto her (the strange woman) return again, neither take they hold on the paths of life. And Prou. 23. 27. An Whore is a deep ditch, and a strange wom●… is a narrow pit. Of these sinners chiefly it is said, that God reserveth them to the day of judgement to be punished, 2. Pet. 2. 9, 10.  
4. Experience proveth this also. For, 1. Observe it, and you shall find that they that are once given up to this sin, are more impudent than other sinners; more graceless, profane, and blasphemous; deriders and contemners of all piety. Therefore impudent sinners are said to have a Whore's forehead, jer. 3. 3. And that is thus described, Pro. 7. 13. She caught him and kissed him. Therefore are they compared to dogs, Deut. 23. 18. 2. Sam. 3. 8. Therefore they are said to be destitute of understanding: and to have lost even the light of nature, Pro. 6. 32. and 7. 7. and Prou. 9 13. the whore herself is said to be simple and to know nothing. And the lewd man that is alured and overcome by her, (vers. 16.) is said to be simple and void of understanding. 〈◊〉. We have known many that have fallen into this sin, and lived in it: but how many have we known that have truly repent? It is a strange speech of Solomon, Eccl. 7. 28. One man among a thousand have I found, but a woman among all those have I not found.  
I cannot deny, but we may have known many that have come thus far as to confess this sin, and to show sorrow for it, and to leave it also: but alas, there is more required to true repentance than this comes to.  
1. Not every sinner that can confess his sin, may be said to repent: for, then Pharaoh repented, Exod. 9 27. And judas also, Mat. 27. 3, 4. But he that confesseth it, 1. Particularly, as Achan upon joshuahs' fatherly counsel did, josh. 7. 20. 2. Freely, without extenuating of it, or excusing it, as Paul did his, 1. Tim. 1. 13. 15. Dan. 9 4. 19 Of the sixteen verses that contain his prayer, fourteen of them are spent in confessing and aggravating of their sins. 3. With grief and shame, as God's people did, 1. Sam. 7. 6. when in their fast they shed tears, so abundantly, as if they had drawn buckets full of the water, and poured them out before the Lord.  
2. Not every sinner that sorroweth for sin, may be said to repent; for so much is also said of judas, Mat. 27. 4. And of Ahab too, 1. King. 21. 19 But he that sorroweth, 1. Deeply and seriously, as a man would mourn for the loss of his only son, or of his firstborn, Zach. 12. 10. And proportionably to the quality of his sin, as Manasses did, 2. Chron. 33. 12. 2. Constantly, suffering sorrow to abide upon his heart; and not seeking to put it off by worldly comforts, before it have had a good work in him. It is not enough to hold down our head for a day like a bulrush, Esa. 58. 5. This is but a daubing up of the breaches God hath made in our hearts with untempered mortar (as the Prophet speaketh, Ezek. 13. 11.) that had not time enough allowed in the making and tempering of it; and therefore could not last. 8. Not for any worldly shame or hurt that his sin already hath, or is like to bring upon him, nor for the fear of God's wrath only: but chiefly for that he hath sinned against, and offended God, Against thee, thee only have I sinned saith David, Psal. 51. 3. Therefore true repentance is called repentance toward God, Act. 20. 21.  
3. Not every sinner that hath left this sin, may be said to have truly repent: for a man may grow weary of sin in carnal respects, she hath wearied herself with lies, saith the Lord, Ezek. 24. 12. and sin may have left him.  
But he that, 1. Leaveth sin upon a detestation to sin: and a godly sorrow that he hath offended God by it, 2. Cor. 7. 10. 11. 2. Leaveth all known sins as well as some, whosoever shall keep the whole Law, and yet offend (wittingly and willingly) in one point, he is guilty of all, jam. 2. 10. 3. shuneth carefully all shows and appearances of evil, 1. Thess. 5. 22. all occasions and provocations to the sin he hath left, true repentance hath in it carefulness to shun all provocations and fear to fall into the same again, as the Apostle speaketh, 2. Cor. 7. 11. And the true penitent will make a covenant with his eyes, as job did, job 31. 1. 4. That hates it in others, and is careful to draw others from the sin that himself hath left, Then will I teach transgressors thy ways, and sinners shallbe averted unto thee, saith David, Psal. 51. 13. Specially those of his own family, and such as he may most prevail withal, job 11. 14. Let not wickedness dwell in thy tabernacles.  
The third preservative against this tentation is, the considering of the danger we have brought that party unto, with whom we have committed this sin. For, though the Fornicator were sure God would give him grace to repent; yet must it needs be a great cause of fear, and trouble to his conscience, unless he be also sure that the party whom he hath drawn to this sin, hath truly repent as well as himself. In this respect this sin is worse than either theft or murder; in those the wrong that is done unto another, may be done without any hurt or danger to his soul; but so it is not in this sin: In which respect we know this badge of God's indignation is set upon jeroboam oft after his death: jeroboam that made Israel to sin.  
Now the use and end of all this that I have spoken, is not to drive any to despair, For, 1. Though it be so hard a thing truly to repent, and impossible to man, yet is God able to give repentance to him that hath committed and lived long in this sin, All things are possible with God, Mat. 19 ●…6, 27. 2. Though few have obtained this grace to repent after they have committed this sin, yet some have. Yea, some examples God hath given us in his Word for it; as Luk. 7. 37. 50 lest any humbled sinner should despair. 3. Though God had never yet given to any this grace, yet is he able to do it now to thee.  
But I have thus far urged this point.  
1. To persuade such as do offend this way to seek betimes with all earnestness and importunity for this grace of unfeigned repentance, and not to grow secure upon hope, that they may have it hereafter when they will.  
2. To persuade such as (having heretofore lived in this sin) do now think they have truly repent; to examine their repentance carefully.  
3. To teach and persuade all men, that (whereas Satan useth to draw men to this, and all other sins by this hope, that they may be able to repent:) this above all things should terrify and restrain men from sin, that they are uncertain whether they shall be ever able to repent: yea, that they have so great causes to fear, that they shall never be able to repent: and that they know the least sin they commit, will damn them, if they do not repent.   

Lecture the nineteenth, july 4. 1609.  
IT remaineth now, that we come to the second use of the former Doctrine.  
That forasmuch as fornication, and all uncleanness is proved to be so heinous and dangerous a sin: we would therefore every one of us hearken unto, and embrace that exhortation of the Apostle, 1. Cor. 6. 18. Fly fornication: and 2. Tim. 2. 22. Fly also from the lusts of youth. Which is more than if he should have said, abstain from fornication, abstain from the Lusts of youth. His meaning is, that no Christian should too far presume of his own strength in this case, but (to show his detestation of this sin, and care to avoid it) he should fly as far from it, as he can. So that the exhortation consisteth of two branches.  
1. That we should shun all shows, and signs, and appearances of this sin.  
2. That we should shun all occasions and provocations to this sin.  
No Christian must think it sufficient, to abstain from this sin, but every one is bound so far to detest it, as to shun all shows and appearance of it, that may give men occasion to suspect us of it. Tush (will some say) what care I what men think of me: so long as God and mine own conscience can witness with me, that I am free from sin? And in this many do marvellously flatter and deceive themselves. Some that are indeed free from the sin itself, and some that are guilty of the sin, please themselves in this, that men can charge them no further then with appearance, and shows of this sin: and what care they for that? But mark what the Holy Ghost saith in this case: 1. Thess. 5. 22. Abstain from all appearance of evil. Exod. 23. 7. Thou shalt keep thee far from a false matter. And the Apostle saith, that true repentance will work in a man a care to clear himself from the sin he had committed, 2. Cor. 7. 11. And whereas they say, they care not what men think of them: It is certain, that he that careth not what men (specially good men) think of him, hath no true fear of God in him, Proverbes 22. 1. A good name is to be chosen above great riches; And the Apostle would needs have Titus, and two other chosen by the Church, to join with him in carrying the benevolence of the Church of Macedonia to jerusalem; because he was careful to avoid all suspicion of dealing ill in that business, 2. Cor. 8. 20. Avoiding this, that no man should blame us, in this abundance that is ministered by us. Ver. 21. Providing for honest things, not only before the Lord, but also before men. And on the contrary, it is noted as a sign of extreme ungraciousness in the unrighteous judge, that he neither feared God, nor reverenced men, Luke 18. 2. So that it is plain every Christian should so hate this sin, as to shun all signs and shows whereby he may give men occasion to suspect him of it: or to think he doth not much dislike it.  
This reproveth five sorts of men.  
First, such as entertain familiarity with such as are infamous for this 
1.  sin. Every one's heart and disposition may be known by his company. David takes comfort in this (as a special note of the uprightness, and innocency of his heart) That he had not haunted with vain persons, nor kept company with the wicked, Psal. 26. 4, 5. And on the contrary, it is made a sign of a wicked man: Psal. 50. 18. to be partaker with Adulterers. And Paul wrote to the Corinthians that they should not keep company with fornicators, 1. Cor. 5. 9  
There be some men so infamous for this sin, that there is none (how honest soever) whom they are familiar with: but they must needs incur a blot in their reputation by them. Let none such comfort themselves in their innocency, for if they did fly fornication, and hate it as they ought they durst not seek, or desire the familiarity of such persons.  
Secondly, Such as haunt suspected houses. Solomon speaks of such a one: Pro. 7. 8, 9 Who passed through the street, by the corner where the 
2.  harlot dwelled, and went toward her house in the twilight of the evening, when the night began to be dark. Lo he haunted a suspected house at a suspicious time. Therefore he calleth him a fool, a youth void of understanding. And therefore he giveth every one counsel: Pro. 5. 8. Keep thy way far from her, and come not near the door of her house. I deny not but some that use such houses may be honest, they may have other intents in going to them: but surely such as haunt them do not fly fornication, nor detest this sin, as they ought to do.  
3. Such as use light, and immodest attire: and setting out of their beauty. It is a fond, and profane conceit to think it mattereth not how men, and 
3.  women go attired, so that their mind be honest: For the Holy Ghost commandeth all (specially women) to show modesty and shamefastness even in their attire: 1. Timothy 2. 9 I will that the women attire themselves in comely apparel, with shamefastness and modesty. And there is a kind of attire, and setting forth the beauty, which is called an harlot's attire (because harlots first devised it; and do most use it) Proverbs 7. 10. Behold there met him a woman in an harlot's attire (ornatu meritricio, as the word in the original signifieth, and all the best Interpreters read it) And to this the Lord alludeth: Hosea 2. 2. Let her take away her fornications from her face, (for so it ought to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and her adulteries from between her breasts. How could there be fornication in her face, and adultery between her breasts? Truly the meaning is: she wore the badge and cognisance of that sin in those parts. The laying out, and painting of the breasts is called, the adultery of the breasts: and the painting of the face (which is noted by the Holy Ghost, 2. Kings 9 30. jeremy 4. 30. to have been the practice of harlots) is called the fornication of the face. I make no doubt but many that are honest use this now a days: yet can I not, nor dare I excuse them that use it: but I must needs say, that though they sin not in fornication, yet they sin in immodesty. Though they seem to make conscience of this commandment (thou shalt not commit adultery) yet there is another commandment, Fly fornication, avoid all appearance of evil) which they make no conscience of at all: and therefore they are guilty of heinous sin.  
Such as use filthy talk, and filthy songs. It is strange to see what liberty many (even some that in many things will seem religious: will pray 
4.  daily; and hear devoutly) will give to themselves this way. Though they have no other exercise of their wit (if their company serve them) but in scurrilous jests, and filthy communication, no such music in their mirth as amaroas and filthy songs; yet if they can say they are honest for all this, they think they are well. These men I would have to observe these things. 1. Filthy words (whatsoever thou sayest) do argue a filthy heart: Matthew 15. 18. Those things which proceed out of the mouth, come from the heart, and they defile the man, Matthew 12. 34. From the abundance of the heart the mouth speaketh. Yet have we many old fornicators (whose bodies are disabled to this sin) that have yet as bad hearts as ever they had, and show that by the delight they take in speaking filthily. And yet (silly fools) they slatter themselves in this, that they have left that sin. 2. Say thy heart were clean, that is not enough: thou must also make conscience of thy words. The froward mouth do I hate (saith the Lord) Pro. 8. 13. & 18. 21. Death and life are in the power of the tongue, Matth. 12. 37. By thy words thou shalt be justified, and by thy words thou shalt be condemned, james 1. 26. If any man among you seem to be religious, and bridle not his tongue, but deceives his own heart, this man's Religion is vain. Ephes. 4, 29. Let not corrupt (rotten) communication come out of your mouths; And 5. 4. Let no filthiness, nor foolish talking, nor jesting, be once named among you. Mark how jesting (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is joined to filthy talking: because men are wont to excuse it thus, they speak in jest, they mean no hurt, we must give them leave to be merry: Such speech (though it be used but in jest) is condemned. This is one kind of that mirth that Solomon speaks of: Eccl. 2. 2. I said to laughter thou art mad. Pro. 26. 18. 19 Like mad men they cast about them firebrands, and deadly things and say they are in sport. 3. Our tongue of all the members of our body is given of God, to be the principal instrument, whereby we may glorify God. Therefore it is in the Hebrew Phrase called our glory. Psal. 30. 12. Therefore shall my glory praise thee, and not cease. james 3. 9 Therewith bless we God. That is the cause why the Lord can worst endure to be dishonoured by that member. Therefore Dives is said to have felt a special torment in his tongue: Luke 16. 24. Send Lazarus that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame. To conclude; pretend, and glory never so much of thy honesty, certain it is if thou didst fly fornication and hate it as thou oughtest, thou durst not accustom thyself to thy filthy talk.  
Such as delight in, or can endure filthy talk: such as will provoke filthy persons to speak filthily; such as will call to the Musicians for the filthiest 
5.  songs they have. For this is a shrewd sign of a filthy heart, specially in women, because modesty is chiefly required of that sex: it argueth an unclean heart to delight in the lewd speech of others: Pro. 17. 4. A wicked do●… giveth ear to a naughty tongue. 1. Certainly it will grieve, and vex an honest heart to hear such things. Ephes. 4. 29, 30. Let no corrupt communication come out of your mouth, verse. 30. grieve not the holy Spirit of God. It is said of Lot, his righteous soul was vexed with hearing such things as he heard in Sodom. 2. Pet. 2. 8. 2. There is a special force in such speech to corrupt them that hear it. 1. Cor. 15. 33. Be not deceived: evil communications corrupt good manners. 3. The ear is given of God to another end, that is, to hear the Word, and to be (sensus disciplinae) that sense whereby knowledge should be conveyed into the heart: he that hath ears to hear (Gods Word he means) let him hear, saith our Saviour, Matth. 11. 15. 4. A good man should not endure him that useth to bring lies to him, and raise slanders, Psalm 101. 7. He that telleth lies shall not tarry in my sight, much less should he endure them that talk filthily. 5. If any shall object. How can I let lewd men from speaking lewdly? It is to no purpose to reprove such, they would be the worse for it. I answer, that if honest men would show that dislike as they might, they would not be much troubled with such varlets. That which Solomon saith in another case (Pro. 25. 23. An angry countenance driveth away a backbiting tongue) would hold in this also. They might even with a countenance restrain, or chase them away. And that which he speaketh, Pro. 20. 8. Is not true of Kings, and great men only (though in them principally) but of all Christians; They may scatter away evil, and lewdness, even with their eyes, and countenance.   

Lecture the twentieth, july 11. 1609.  
IT remaineth now, that we come to the second branch of the Apostles Exhortation, of which we have already heard: and that is this. We are bound (out of a holy fear, lest we should at any time fall into this sin, and out of that detestation we should bear unto it) to shun all occasions, and provocations that might draw us to it; and to use all good means that may be to preserve us from it. True it is that it is God only that preserves any of us from this or any other sin. Psalm 18. 35. Thy right hand hath stayed me; and 56. 13. Thou hast kept my feet from falling. But the means whereby he doth it, is by working in us a fear of falling, which makes us carefully to shun tentations. See how this fear is commended to us in God's Word, as a wise man feareth and departeth from evil, Pro. 14. 16. And blessed is the man that feareth always, Pro. 28. 14. and work out your own salvation with fear and trembling, Phil. 2. 12. 2. An endeavour to use all means that may preserve, and strengthen us from falling. I kept myself (saith David, Psal. 18. 23.) from mine iniquity: and 1. john 5. 18. He that is begotten of God keepeth himself, and that wicked one toucheth him not. There is none so strong or full of grace, but he may fall into the most fearful sins that are, if he be not careful to shun temptation: and to use the means God hath appointed to preserve him from sin. Therefore Christ chargeth his Disciples both to watch and to pray against temptation: Matth. 26. 41. And Esay 33. 15. It is made the note of a man that hath a sound heart, and may have boldness with God, that he stops his ear from hearing of blood (that is, from hearing of that that might provoke him to shed blood) and shutteth his eyes from seeing of evil. The Apostle gives no hope to any Christian that he shall be able to resist in the evil day, and to stand fast to the end; unless he take to him the whole armour of God, Ephes. 6. 13.  
There is not the best man that you know, but he would prove as bad as the worst man you know, if he should keep such company as he doth: and neglect the means of grace as he doth. I do not say, that every one that hath tentations to sin, must needs be a wicked man.  
There be some places and conditions of life that God hath called men unto, wherein they have fewer means of grace, and stronger tentations to evil, than they should have in other callings. Now the faithful have a promise from God to preserve them from such tentations as are incident to their lawful calling, and which they cannot avoid, unless they would forsake their calling, Psalm. 91. 11, 12. He shall give his Angels charge over thee, to keep thee in all thy ways (seem they never so dangerous, and full of tentation) they shall bear thee in their hands, that thou hurt not thy foot against a stone. Pro. 10. 29. The way of the Lord is strength to the upright man. The man whose heart is upright shall find strength enough against every tentation, while he is in the Lord's way, 2. Chron. 15. 3. While we are with him, he will be with us, we may be sure. This is the reason why joseph continued so religious and chaste, even in Putiphars' house, Gen. 39 10. And Obadiah in ahab's house, 1. King. 18. 3. And diverse of Nero's household servants were the most zealous Christians that were in all Rome, Phil. 4. 22. Therefore the Apostle chargeth Christian women and servants that they should not forsake their husbands and masters that were Infidels, 1. Cor. 7. 13. 21. All these (doubtless) had slender means of grace, and strong tentations to evil, and yet they were not corrupted. Why so? Because they did not wittingly neglect any means of grace, neither did they willingly run into tentation, but shunned them, and avoided them as much as they were able without forsaking their callings: and because they were in God's way, they were under his protection. But on the contrary, such as wittingly (presuming on their own streugth) do run into tentation, and neglect the means God hath appointed to preserve them: such are out of God's protection, and can have no assurance to be preserved, but it is just with God to leave such to themselves, that they may fall into most fearful sins. See two notable examples of this. Solomon presumed he was too wise and learned, to be corrupted in Religion by any of his wives: he would be abled to convert them rather, and make good women of them: but see how God forsook him, and how strangely he fell: 1. King. 11. 4. His wives turned his heart after other gods. Peter presumed he had that love to Christ, as though all men should be offended at him, yet would he never be offended, Matth. 26. 33. In so much as though Christ foretold him that he would deny him thrice, he could not believe it, verse 33. Though I should die with thee, yet would I not deny thee, In this presumption of his he ran into tentation, verse 58. He went into the High Priests hall, and sat there with his servants: but see how God left him to himself, and how fearfully he fell, vers. 72. 74. It is certain then that they that (presuming on their own strength) dare venture upon any tentation to uncleanness, use not the means that God hath prescribed to preserve men from it: they do not fear this sin, they do not hate it as they ought to do.  
If any desire to know what be the tentations and provocations to this sin, that we must shun, and what be the means we must use to preserve us from it.  
I answer, that I find in the Word seven special things prescribed to them that desire to keep themselves from this sin.  
1. He that would keep himself from this sin, must shun all wantonness and dalliance: yea all chambering and secret familiarity with women. This is forbidden (as a work of darkness and dishonesty by God's express commandment, Rom. 13. 13. Let us walk honestly as in the day, not in chambering and wantonness. Many are wont to say, may not a man do so much, and yet be honest enough. I beseech you mark the words well, and consider they are not my words, but the Holy Ghosts. When Abimelech saw Isaac in a secret place sporting with Rebecca, he concluded from thence, certainly, She is thy wife, Gen. 26. 8, 9 He knew that such a one as Isaac durst not have used such familiarity with another woman, no not with his sister. It is said of joseph that he shunned the company of Putiphars' wife, he would not be with her alone, Gen. 39 10. This is a strange preciseness (will some say.) Well, let him that is sure he hath more strength than joseph had, give himself more liberty in this case then joseph durst do. But you know the Proverb, who is so bold as blind Bayard? who so venturous as he that hath least strength? and because most men and women are so confident that this may be done without hurt, I beseech you mark what the Holy Ghost (who knew what the force of this tentation is, and what our strength is better than any of us doth) speaketh of this matter, Pro. 6. 29. He that goeth in to his neighbour's wife, shall not be innocent, whosoever toucheth her. Why what hurt is there in going into her chamber, sitting with her in secret, touching her? He shall not be innocent saith the Holy Ghost: yea, it is as impossible (saith he) for any to do this, and not to receive hurt by it; as it is for one to carry fire in his bosom, or to go barefoot on hot coals, and not be burnt, Pro. 6. 27, 28.  
2. He that would keep himself from this sin, must take heed to his eye, and not give it too much liberty to look on every thing that it desireth to behold that which he knows will, or may set his heart on fire. When a City is besieged by an enemy, the chief care is to look to the gates, and to fortify the walls, because he is with much more ease and safety resisted while he is without, than he can be when he is entered into the City. The gate whereat usually this enemy of ours, lust, seeketh to enter, is the eye. Nothing doth more kindle this fire, than the beholding of unclean pictures, reading of idle books, setting the eye upon the beauty of wanton women. The Apostle describing unclean persons, saith, They have eyes full of adultery, and that could not cease to sin, 2. Pet. 2. 14. He that hath an unclean eye, that gives liberty to his wanton eye, cannot cease to sin. And Solomon makes it a chief cause of all the outrageous lusts of youth, that they walk after the sight of their eyes, Eccl. 11. 9 And it is noted in the Gospel, that the beholding of Herodias daughter when she danced, did so strongly enchant, and bewitch the unclean heart of incestuous Herod, that (like a madman) he had her ask what she would and he would give it her: and not contenting himself so, he did swear to her, that whatsoever she should ask, he would give it her, even to the half of his kingdom, Mar. 6. 22. I will not take upon me to say, that all dancing is unlawful: but this I will boldly say, that that kind of dancing that is now in use, is now, and ever hath been a strong provocation to this sin. If I should relate unto you, what many of the ancient Fathers have spoken and written of it, you would not think (as many of you are apt to do) that none but foolish Precisians do mislike it; but you would rather wonder (as I myself have oft done) to see many Divines, who seem to be the greatest admirers of the Fathers (who were indeed holy and reverend men: worthy for their piety and learning, of great esteem in the Church of God) show so little zeal and detestation against this heathenish custom. To conclude this point we read of job, that by reason of the danger that he knew was in the eye to corrupt the heart, he made a covenant with his eye, and bound it to the good behaviour, job 31. 1. Let him that is sure he hath more strength of grace in him then job had, give liberty to his eye to read what he lists, and behold what he lists: but if he have no more strength than job had, let him take heed how he doth it.  
3. He that would keep himself from this sin, must make conscience of, and restrain his thoughts: he may not take pleasure in, nor seek to nourish unclean thoughts in his heart. When job had said he had made a covenant with his eyes, he adds: Why then should I think of a maid? Why should I give liberty to such thoughts, job 31. 1. For, 1. All uncleanness begins there, Matth. 15. 18, 19 Those things that proceed out of the mouth of man come from the heart, and they defile a man. For out of the heart come evil thoughts, murders, adulteries, fornications, etc. Therefore when Solomon would give a Preseruative against this sin, he saith, Pro. 6. 25. Desire not her beauty in thy heart. 2. No man can be sure he shall stay himself there: but from his mental, and contemplative fornication, he will be in great danger to fall unto that which is actual, jam. 1. 15. Lust when it hath conceived bringeth forth sin, Pro. 14. 22. Do not they err that imagine evil.  
3. If a man could stay himself there (though among men he might be esteemed honest yet) God counts him a filthy wretch. He seeth and abhorreth, and judgeth these unclean thoughts, and lusts of the heart, Pro. 15. 26. The thoughts of the wicked are abominable to the Lord. And Matth. 5. 28. I say unto you, that whosoever looketh on a woman, and lusteth after her, hath committed adultery with her already in his heart.  
4. He that would keep himself from uncleanness, must use the comforts of this life (meat, and drink I mean) soberly, and moderately: and not pamper the flesh too much. Among the causes of the Sodomites beastly lust, fullness of bread is named: Ezek. 16. 49. And when Solomon had said, Woe to them that tarry long at the wine, to them that go, and seek mixtwine (no drink is strong enough for them) Prou. 23. 30. He gives this for a reason, verse 33. thine eyes shall look upon strange women (though thou have a wife of thine own) and thine heart shall speak lewd things. True it is that God hath given us liberty to use his good creatures, not only for our necessity, but liberally, and for our delight also. The Lord allowed, and commanded his people three times of the year, in public profession of their thankfulness, for certain excellent and public benefits he had bestowed on them, to meet together: and at such meetings to keep a feast seven days together: Deut. 16. 15. And in this feast they might eat of the best, and drink of the best, and please their appetite: Deut. 14. 26. Thou shalt bestow thy money for whatsoever thy heart desireth, whether it be ox, or sheep, or wine, or strong drink, or whatsoever thy heart desireth. And though Christ's friends that were married in Cana were not very rich, yet had they a feast at their wedding, and wine and such like extraordinary fare: yea our Saviour was not only present at the feast, but miraculously provided them great plenty of wine: and though the feast was almost done; and they had drunk well before, john 2. 6. 10. But though this be so, yet is it not lawful for any man to use these creatures of God so liberally every day: the Apostle saith, they are as bruit beasts led with sensuality, and made to be taken and destroyed, that count it a pleasure to live deliciously every day (so it is to be translated) 2. Pet. 2. 12, 13. And our Saviour notes it to the shame of Dives, (though he were a rich man) that he fared well and delicately every day: Luke 16. 19 And Eccl. 10. 17. Blessed art thou (O Lord) when thy Princes eat in time, for strength, and not for drunkenness. And it is noted, Matth. 24. 28. as a sin in the old world, that they were (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) given to eating. Now if this be unlawful for any, then much more for such, whose calling, and condition binds them to lead a single life. If such give themselves to such excess: and their ordinary diet will not content them (though it be good and plentiful) but they must go every day to the tavern, or to the alehouse: these men proclaim to the world, that they fear not this sin. To conclude this point, mark what the Apostle james saith of these men: james 5. 5. Ye have lived in pleasure and in wantonness. But how proves he them wantoness? Ye have nourished your hearts as in a day of sacrifice or feasting. They that keep feasts so oft, must needs be wantoness.  
5. He that would keep himself from uncleanness, must take heed of idleness, and sluggishness. Among the causes of the Sodomites sin, this is reckoned by the Prophet for one, Ezek. 16. 49. Yea the Holy Ghost speaketh of these as of the causes of David's fall: he grew idle and neglected his calling. At the time of the year when Princes go forth to battle, he sent joab and tarried at home himself, 2. Sam. 11. 2. And he gave himself too much to sleep, 2. Sam. 11. 2. When it was toward evening, he rose from his bed, and walked on the roof of his house. Idleness is dangerous for any man, and will breed much corruption in the heart: as the land untilled will grow full of weeds, and the standing pool full of filthy and noisome things. That made Solomon speak thus of the idle person, Pro. 6. 14. Lewd things are in his heart, he imagineth evil at all times.  
But especially it is dangerous for such, as whose condition and estate forceth them to lead a single life. The Apostle having spoken. 1. Tim. 5. 11. of wanton young widows, verse 13. He notes this a cause of their wantonness that they were idle, and went about from house to house as they that had nothing to do.  
To conclude this point; if any single person can far plentifully, and live idly, never doing any work, never taking any book in hand, seldom rising before ten a clock: and yet keep himself chaste in body and mind. I dare be bold to say he hath more strength in him then ever David had.  
6. He that would keep himself from uncleanness, must exercise himself in the duties of piety with an upright heart. When the Apostle had said, 1 Tim. 4. 7. Exercise thyself unto godliness. He adds a reason, verse 8. Godliness is profitable unto all things. And if for all things than will it preserve a man from this tentation also. This we shall find prescribed by the wisdom of God, Pro. 23. 26, 27. My son give me thy heart, and let thine eyes observe my ways. For a whore is a deep ditch, and a strange woman is a narrow pit. The Word of God if a man exercise himself in it; and hear, and read, and meditate in it with an honest heart, hath this virtue in it to preserve a man from this sin, Pro. 6. 23. 24. The commandment is a lantern, and instruction a light, corrections for instruction are the way of life. But how proves he that, verse 24. To keep thee from the wicked woman. And Pro. 2. 10. 11. When wisdom entereth into thy heart, and knowledge delighteth thy soul, then shall counsel preserve thee, and understanding shall keep thee. And vers. 16. It shall deliver thee from the strange woman. If any man shall object, that there are many that have professed Religion, that yet are known to have lived in this sin. I answer. That such were hypocrites, and professed Religion with an irreligious heart, Eccl. 7. 28. He that is good before God, shall be delivered from her: but the sinner shall be taken by her. And on the other side, he that despiseth Religion, let him use never so many means to keep himself chaste, yet can he have no assurance to be preserved from this sin. Because God hath threatened to punish the contempt of Religion in men, by giving them up to this sin: Rom. 1. 28. As they liked not to retain God in their knowledge, he gave them over to a reprobate mind to do those things that are not convenient: being filled with all unrighteousness, fornications, etc.  
Now as all men that desire to keep themselves free from this sin, had need to pray much, to hear, and read the word much: so specially such young men as by their condition, and estate of life, are enforced to lead a single life: Psalm 119. 9 Wherewith shall a young man cleanse his way? By taking heed thereto according to thy word. So that if such single persons as do fare plentifully, live idly, seldom, or never pray; seldom or never hear, or read the Word, yea despise, and hate piety; should keep themselves chaste, it were one of the greatest wonders, that ever God wrought.  
7. He that would keep himself from uncleanness, must not despise or wilfully neglect the benefit of lawful marriage. True it is: all are not bound to marry. For, 1. Such as God hath given the gift of continency unto, may use that gift, and live single, all men cannot receive this saying (saith our Saviour, Matth. 19 11.) save they to whom it is given, and verse 12. He that is able to receive it, let him receive it. 2. All such are bound to seek of God, and use all means to obtain that gift: as (by reason of their outward estate) cannot see how they shall be able to live in wedlock, without much trouble, and distraction, I would that all men were even as I myself saith the Apostle, 1. Cor. 7. 7. and verse 26. I suppose that this is good for the present distress, I say that it is good for a man so to be, that is, to be single and unmarried. 3. There is no faithful man, whom the Lord hath by necessity restrained, and withheld from the benefit of marriage (as the child that cannot obtain consent of parents; the married persons who by sickness, or necessary absence are separated for a time) but if by all good means with an honest heart he seek it of God, he may be assured to obtain this gift. For that grace without which they cannot choose but live in sin, the faithful may be assured (by virtue of that promise, Luk. 11. 13. If you being evil know how to give gifts unto your children, how much more shall your heavenly father give his holy spirit to them that ask him.) to obtain if they seek it.  
But the person whom the Lord hath not thus restrained from marriage, if he cannot by the use of all good means, obtain the gift of continency, is bound to marry, to avoid f●…rnication let every man have his own wife, and let every woman have her own husband; saith the Apostle, 1. Cor. 7. 2. Yea, and say he could contain himself from any filthy act, if he cannot contain from inward burning, he is bound to marry, if they cannot contain let them marry, it is better to marry then to burn, saith he, 1. Cor. 7. 9 For this is the chief means ordained of God to preserve men from this sin. Yea, this is now the chief end, and use of this ordinance of God (though at the first institution before the flood, propagation of the Church, and mutual help, and comfort was the chief end: Wherefore did God at the first ordain marriage, and made for Adam but one Woman? because he sought a godly seed saith the Prophet, Mal. 2. 15. And the Lord said (in the first institution of wedlock, Gen. 2. 18.) it is not good for man to be alone, I will make him an help meet for him. To preserve us from uncleanness, to avoid fornication, let every man have his own wife, etc. saith the Apostle, 1. Cor. 7. 2. Neither is it possible for any that wants the gift of continency, to keep himself chaste, if he do wilfully neglect marriage, either for that he judgeth that estate less holy than the single life, or more chargeable, and more subject to trouble: Nay, though he do marry if he be not therein careful to marry with such a one as he can find in his heart to love, and delight in above any other, he shall never be able to keep himself cha●…t, rejoice with the wife of thy youth; let her be as the loving Hind and pleasant Roe: let her breasts satisfy thee at all times, and be thou ravished always with her love. And why wilt thou my son be ravished with a strange woman, and embrace the b●…some of a stranger, saith the wisdom of God: you see it is not so much the having of a wife, as the having of her and delighting in her, that is the means that God hath sanctified to preserve a man from whoredom, Pro. 5. 18, 19, 20. And that is the chief cause, why the Popish Clergy (through the just judgement of God) doth so abound in all unnatural uncleanness because they do not only forbear marriage, but bind themselves by vow against it, and condemn it in their doctrine, and both think and speak dishonourably of it.   

Lecture the One and twenty, August 8. 1609.  
WE have oft heard, that these words from the 16. verse to the 18. do offer unto our consideration four principal points.  
1. That our Saviour thirsting after the salvation of this poor Woman, discovereth unto her her sin; and nothing he had said before to her could work upon her conscience, till he took this course with her.  
2. That the sin he discovereth to her, was a secret sin unknown to all men.  
3. That among all the secret or open sins which he knew by her, when he would touch and awaken her conscience, he makes choice of the Fornication she lived in, and chargeth her only with that.  
4. That though he knew she lived in so heinous a sin, he rejects her not for all that.  
The three first points we have already spoken of, it remaineth now that we come to the last, though he knew she lived in so heinous a sin, he rejects her not for it.  
From whence (that we may the better receive that comfortable instruction which the Holy Ghost intendeth to give us in this example.) Let us consider 1. What a manner of person this Woman was. 2. The gracious respect Christ had unto her. She was 1. An Idolater: and what sin is more odious to God then Idolatry? 2. She was an Idolater of that nation, which of all others was most odious to God's people. Among them it was the most odious term of reproach to call one a Samaritan, john 8. 48. 3. She was a filthy harlot. And yet see how Christ respected her, 1. He seeks her conversion. 2. He bears, with her blockishness, and frowardness in rejecting that offer of grace he made unto her; and gives her not over for that. 3. When he saw there was no way to do her good, but by charging her conscience with the sin she lived in, he doth it most gently and lovingly, for fear of discouraging of her: he called her not harlot, but only intimates to her that he knew how she lived; and that in most secret manner also, while his Disciples were away, and no body by, but they two only. Now than the Doctrine that we learn from hence, is this:  
That the sins of God's Elect, how many, or how heinous soever they be, cannot hinder their salvation, nor separate them from the love of God, after 
Doct. 4.  they once repent of them.  
Before I confirm this unto you, three things are to be promised to prevent the mistaking of this Doctrine.  
1. It is certain God hates all sin, in all men, as well in the Elect as in the Reprobate, with a perfect and infinite hatred, above that that any tongue can express, or heart conceive of, Hab. 1. 13. Thou art of pure eyes, and canst not see evil, thou canst not behold wickedness.  
2. If any of Gods own people fall into gross and scandalous sins, he is wont to correct, and scourge them shapely for them. David may be an example of this, 2. Sam. 12. 10, 11.  
3. He is wont to bear less with his own people in this life, than he doth with the wicked: and to correct them for such small faults, as he useth to pass over in the ungodly: Amos 3. 2. You only have I known of all the families of the earth, therefore will I visit you for all your iniquities. Moses did but omit, and delay the circumcision of his child, and the Lord met him, and would have slain him for it, Exod. 4. 24.  
Yet can no sin of God's Elect how heinous soever, cause God to hate or reject them: though he hate sin in them, he cannot hate them for sin: though he correct, and scourge them for sin, yet he cannot hate them for sin: but notwithstanding their sins be never so many, never so heinous, he loveth them never the less with the love of a father, with a most tender, and unspeakable love.  
The truth of this Doctrine may appear unto us, in four principal points.  
2. He is never a whit the more unwilling to offer his grace unto them, and to seek their conversion, for any heinous sin they lived in before their calling.  
2. He thinks never a whit the worse of them for that they have been, or for any sins they have lived in before their conversion, after once they have repent of them.  
3. He likes never the worse of the good works, done by them after their conversion, because of the corruption that is mingled with them.  
4. He makes their very sins turn to their good, and to the furtherance of their salvation.  
Of these four point I will speak in order, as briefly as I can.  
For the first. Man's reason can conceive cause why God should have some 
1.  respect unto us after our conversion: but that he should regard us so far as to seek our salvation, with such endeavour, care and patience, when we were utterly without grace, children of wrath, enemies to all goodness, specially so notorious sinners as many of us were, this argueth a special, and wonderful love indeed: and yet so he did. What a one was Paul? one that breathed out threatenings and slaughter against the Disciples of the Lord, Acts 9 1. one that was not a blasphemer and threatener himself and injurious, that is, such a one as cared not what wrong he did the faithful, though he had no colour of right or law for that he did against them, 1. Tim. 1. 13. But one that did also counsel others to blaspheme the name of Christ against their own knowledge and consciences, Acts 26. 11. And what were those whom Christ showed most kindness unto, most care to win? Surely the most notorious, and infamous sinners, that lived in the world. See this here in the example of this woman: see it also in another woman, an infamous and notorious sinner, Luke 7. 39 see it, Matth. 9 10. Many Publicans and Sinners came and sat down with him at Matthewes feast. Insomuch as lewd hypocrites took great offence at this: Matth. 9 11. & 11. 19 Luk. 7. 39 & 15. 2. Of this the Lord speaketh: Esay 65. 1, 2. I said behold me, behold me, to a nation that called not upon my name, I have spread out my hands all the day, unto a rebellious people, which walked in a way that was not good. And Ezek. 16. 6. When I passed by thee, I saw thee polluted in thine own blood, and I said unto thee when thou wast in thy blood, thou shalt live, even when thou wast in thy blood, I said unto thee, thou shalt live.  
Secondly, the Lord thinks never the worse of any for that they have been, for any sins that they have lived in, when once they have repent of 
2.  them. Ezek. 18. 21, 22. If the wicked will return from all his sins that he hath committed: and keep all my statutes. All his transgressions that he hath committed, they shall not be mentioned unto him. And jer. 31. 34. I will forgive their iniquity, and will remember their sins no more. But as the Lord doth joy more in one that hath been a notorious sinner, after once he hath repent, then in many others, as our Saviour teacheth us both in the Parable of the lost sheep, Luk. 15. 45. and of the lost piece of money, vers. 8, 9 and of the lost child, ver. 32. and in plain terms, vers. 7. so he is wont to show himself, more kind, and loving to such ever after, then to any other of his people. Observe this in the History of the Gospel, that our Saviour never showed so much kindness to any, as to such as had been the most notorious sinners. He bids himself to Zacheus house: Luk. 19 5. He accepts of a strange kindness from a woman that had been a notorious sinner; He lets her come behind him as he was sitting at table; and wash his foots with her tears; and 2. wipe them with the hairs of her head; and 3. kiss them; and 4. anoint them, Luk. 7. 38, 39 The first of all that he appeared unto after his resurrection was Mary Magdalen: Mar. 16. 9 He loved Peter never the less for denying, and forswearing him, after he had repenced, but showed more kindness to him, then to any of the Apostles beside: to him he appeared after his resur rection, before he appeared to any of the rest: 1. Cor. 15. 5. and when he did appear to him, in stead of upbraiding him with his heinous sin, he comforts him, and renews his calling to the Apostle-ship, john 21. 15. And whereas (a thing worthy to be marked) there be but▪ four women mentioned in the pedigree of our Saviour, Matth. 1. there is never a one of these four upon whom the Scripture hath no: set a mark of infamy for notorious sin. The first was Tamar, Matth. 1. 3. with whom juda her father in law had committed incest, Gen. 38 18. The second Rahab, Matth. 1. 5. and she was a common strumpet, Heb. 11. 31. The third was Ruth, Mat. 1. 5. and she came of Moab, whom Lot begot of his own daughter, Gen. 19 37. The fourth Vriahs' wife, Matth. 1. 6. whom David had committed adultery with: and for whom he was so plagued of God: 2. Sam. 12. 9, 10. This I say is worthy to be observed, the rather because, 1. It is not usual with the Holy Ghost to mention women in the Genealogies. 2. No woman in this Genealogy is mentioned but these. 3. No one unfaithful or wicked man is mentioned in his legal genealogy by joseph. Luk. 3. but in this his natural genealogy only. 4. No reason can be given, nor use imagined of mentioning these four (specially of three of them) but only to teach us this, that poor penitent sinners shall have never the less honour with God, shall be never the worse esteemed, for that which they have done, after they have once truly repent, and turned to God. And thus have we seen that the Lord likes never the worse of any of his elect, for the sins they lived in before their conversion. Now let us come to the two last points I propounded to you.  
Thirdly, Whereas after our conversion the best works we do are imperfect, 
3.  and stained with many corruptions, insomuch as the Prophet saith in the name of the true Church: Esay 64. 6. We are all as an unclean thing, and all our righteousnesses are as filthy rags. So that if the Lord should mark the iniquities of his children, they cannot stand: Psal. 130. 3. Yet doth he not reject, nor abhor them for these stains; But 1. Accepts them never the less, and takes them in good part, our spiritual sacrifices are acceptable to God through Christ, 1. Pet. 2. 5. 2. Delights and takes pleasure in them, Cant. 2. 14. Show me thy sight, let me hear thy voice, for thy voice is sweet, and thy sight is comely. 3. He will reward them also, and that with the reward of the inheritance, Knowing that of the Lord ye shall receive the reward of inheritance saith the Apostle, even to the poorest servant that of conscience towards God should perform to their Masters that were but infidels, Col. 3. 24. 4. He will not so much as take notice of, or see many of these blemishes, that are in our best works. But even as we stand affected to our own children whom we love dear, there is many a blemish which in another man's eye is a great deformity (as a mole in the face, or pockholes, or a squint eye) which to us seems none at all, because love blindeth us: so is it with the Lord, such is his love to his children that Num. 23. 21. He secth no iniquity in jacob, nor any transgression in Israel, but Mic. 7. 18. Passeth by the transgression of the remnant of his heritage: which makes the Prophet in the beginning of that verse in admiration to cry, Who is a God like to thee?  
Fourthly, he is so far from rejecting his Elect for their sins, that 
4.  he (like a most skilful Physician that can make an Antidote, and sovereign medicine of the most deadly poison in the world) makes the very sins of his Elect, to turn to the furtherance of their salvation, according to that which the Apostle speaketh, Rom. 8. 28. This we shall see in three points.  
1. The greatest sinner is sooner brought to the sense of his misery, and of the need he hath of Christ, to hunger and thirst after Christ: then he that hath lived a more civil life, Matth. 21. 31. The Publicans and Harlots went into the Kingdom of God, and repent before the righteous Pharisees.  
2. The greater that a man's sins have been before his conversion, the greater will his love be to God, and care to please him after his conversion. Luke 7. 47. she loved much because many sins had been forgiven her.  
3. The great corruptions the godly find in themselves, keep them from being proud in themselves, and from despising of others. And so the Apostle saith, of that thorn in his own flesh that he complained so much of, 2. Cor. 12. 7. So that we may truly say, that though we ourselves are bound to account the corruption that remaineth in us an intolerable burden which we must be continually humbled for, and groan under and strive to lessen and desire to be eased of as the Apostle did, Rom. 7. 24. because our most holy and heavenly Father is grieved and offended by it; and because it is ever budding and bringing forth in us such fruits as are most bitter unto us and breed us much woe; yet the infinite wisdom, and power, and goodness of our God, maketh this a great benefit to us that we are not in this life perfectly regenerated, but that the Lord suffers sin to dwell in us, so long as we abide in this tabernacle.  
If any man shall demand of me the reasons of this Doctrine: the cause 
Reason.  why the Lord should thus love his Elect, and be so partial towards them: that though he hates sin in all, and hates the Reprobate, and damns them for their sin, yet he hates not his Elect for their sins, but loves them even before there is any grace in them at all, even before they have repent of their sins, I can give no other reason of it, but his own good will and pleasure only, he hath mercy on whom he will have merry, saith the Apostle, Rom. 9 18. and Ephes. 1. 11. He worketh all things after the counsel of his own will. And in this it becometh every mortal man to rest without inquiry any further, and to say with the holy Apostle, Rom. 9 21, 22. Hath not the Potter power over the clay? What if God will do thus.  
2. The respect God hath to the Son of his love to whom he gave them before the world was, He hath chosen us in him (saith the Apostle, Ephes. 1. 4.) before the foundation of the world, and verse 6. He hath made us accepted in his beloved.  
Now of this Doctrine I may say as the Prophet doth in another case, Esay 28. 9 To whom shall we teach this Doctrine? Who is fit to hear and 
Use.  receive it? The Apostle speaks of some that stumble at the Word, 1. Pet. 2. 8. and such there have ever been in the Church. But there is no part of the Word, no truth of God, that so many do stumble at, as at this Doctrine of the infinite mercy of God unto sinners. For where shall we find a man (almost) that doth not abuse this Doctrine, to the encouraging of himself to sin: and to the hardening of his heart against all check of conscience for sin? yet must this doctrine (so clearly and plentifully delivered in the holy Scripture, and tending so much to the comfort of God's people) be taught, though there be never so many wicked men that will take hurt by it. The children's bread must not be kept from them, because of the dogs that will be ready to snatch it out of our hands when we break it to them. Yet before I give the children their bread, and apply this Doctrine to them, unto whom it only belongeth, I will endeavour to drive away the dogs, by showing that the profane and impenitent sinner, that turns God's grace into wantonness, and encourageth himself to sin by the knowledge of God's mercy, hath nothing to do with this Doctrine, nor any cause at all to take comfort in it.  
For 1. All this that is spoken in the Word, of God's mercy, belongs only to the Elect, which are therefore called Uessels of mercy, not to the Reprobates 
1.  which are called Vessels of wrath, Rom. 9 22. 23.  
If thou say I may be one of Gods Elect too. I answer thou mayest indeed, but till thou knowest thyself to be so, and canst find the marks of Election in thyself, thou canst take no comfort in this Doctrine. Therefore every where in Scripture this mercy of God is restrained to them that fear him: the Scripture every where teacheth, that none else have cause to glory in it, or trust to it, Psal. 118. 4. Let them that fear the Lord now say, that his mercy endureth for ever. And 115. 11. Ye that fear the Lord, trust in the Lord.  
2. This is noted by the Holy Ghost to be a fearful sign of reprobation, and that thou shalt never taste of God's mercy; because thou stumblest, and 
2.  takest occasion of being more wicked, even from the pure and holy Word of God, and from the doctrine of his mercy, 1. Pet. 2. 8.  
3. This God (whose mercy thou so much gloryest in, and the doctrine of whose mercy thou dost so much abuse) and Christ jesus (through whom 
3.  thou trustest to find him so merciful) will appear unto thee one day so terrible, as thou shalt cry to the hills and rocks to fall upon thee to hide thee from his presence, Apoc. 6. 15, 16. Yea this shall increase thy horror at that day, that thou hast sinned against so merciful a God; and when thou shalt discern that he that is so infinite in mercy toward others, yea (haply) toward such as were more notorious sinners than thyself, hath no mercy for thee at all, Luk. 13. 28. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and jacob, and all the Prophets in the Kingdom of God, and you yourselves thrust out.  
But to let them pass, and to apply this Doctrine to such, as to whom indeed it only belongeth.  
First it serveth for the unspeakable comfort of all such as can find in themselves the assured tokens that they are the Elect of God. And indeed 
1.  this Doctrine is to such the foundation of all true comfort. If thy sin cannot hurt thee, nothing can hurt thee, neither prosperity, nor adversity, life, nor death, the world, nor the devil. For as sin is the sting of death, 1. Cor. 15. 56. So is it of every other thing that thou hast cause to fear. Now if thou be God's Elect, thou mayest be thus secure, that (though thy sins may make thee subject to many a correction and scourge in this life, yet) shall they never be able to separate thee from the love of God, or hinder thy eternal happiness. Every man therefore that desireth to enjoy this comfort, must labour to make his election certain to himself: and that shall he do by making his effectual calling certain to himself: 2. Pet. 1. 10. And this is an argument of an effectual calling, when he finds that through God's grace he is able unfeignedly to repent of all his sins, that is, so to grieve for offending God by them, that he can hate, and forsake them. For this grace of unfeigned repentance is given to none but them that are of the Israel of God, the Elect of God, Acts 5. 31. And the departing from iniquity is made a certain note of Election, 2. Timothy 2. 19 So that if thou find thyself able through God's grace to repent of thy sins, there is no cause thou shouldest fear damnation for thy sins, or the loss of God's favour. For if notwithstanding the gross sins thou livedst in before thy calling, when there was in thee no grace at all, nor love to God, he then loved thee so far forth as to give thee his Word, to offer his Son to thee, to give thee his spirit: how canst thou doubt but he will much more love thee, and not cast thee off for thy sins, now he hath given thee a heart to love and fear his name?  
Secondly, this Doctrine serveth for our instruction and imitation that profess ourselves to be the children of God: we should be followers of God 
2.  in this as dear children, Ephes. 5. 1.  
1. As the heinous sins of his Elect do not hinder God from seeking their calling and conversion: so we should not be discouraged from endeavouring with all long sufferance, by all means (especially by prayer unto God) the conversion of such as are yet without grace, be they never so wicked, specially such of them as God hath tied us unto by any special bond: when the Apostle had charged Timothy to take principal care of this, that in the Church assemblies prayers of all sorts may be made for Kings and all in authority (whereof at that time there few or none that professed or favoured the truth) 1. Tim. 2. 1, 2. he tells him, vers. 3. that this is good and acceptable in the sight of God our Saviour; and gives this for the reason of it, vers. 4. because he will have all men (of all sorts and conditions of men some) to be saved and to come unto the knowledge of the truth. And 2. Tim. 2. 24, 25. he saith the servant (and minister of the Lord) must be gentle unto all men, apt to teach, patient instructing with meekness even them that oppose themselves. And Tit. 3. 2, 3. he requires of all the faithful that in their whole conversation they show all meekness to all men, considering how bad themselves (even the best of them) were before their conversion.  
2. As the Lord loveth no man the worse for that he hath been, after once he hath unfeignedly repent: no more should we. See this in the Apostles charge concerning the incestuous person, Ye ought (saith he) to forgive him and comfort him, lest peradventure such a one should be swallowed up with overmuch sorrow. Wherefore I beseech you that you would confirm your love toward him, 2. Cor. 2. 7, 8.  
3. As the infirmities of God's children do not cause the Lord to despise them, or dislike their good works: no more should the infirmities we discern in them that fear God, cause us to despise them, or minish that reverence, and love that we owe unto them, Despise not any of Christ's little ones, Matth. 18. 10. Honour all that fear God, Psal. 15. 4.    


THE TWO AND TWENTIETH LECTURE, ON AUGUST, XV. MDCIX.  JOH. FOUR XIX, XX. 
The Woman saith unto him, Sir, I perceive that thou art a Prophet.  
Our Fathers worshipped in this mountain, and ye say that in jerusalem is the place where men ought to worship.  
We have heard that in the former verses, our Saviour seeking the conversion of this poor woman, and finding she could not, or would not understand what he had said unto her in the commendation of the water of life which he had to bestow upon her, discovereth to her the secret whoredom that she lived in. Now in these words the Evangelist setteth down the effect, which this reproof did take in her heart, and how the grace of true conversion did now begin to work and show itself in her. And this he noteth in three singular effects, and fruits of grace that did appear in her. First, she denied not, nor excused, or extenuated the sin which he had charged her with: though she might well think he was never able, either by witness or presumptions, to convince her of it. Secondly, neither doth she like ever the worse of him for dealing thus with her, though (if she had had in her no better a spirit than she had at the first) she would have scorned and defied him, that he (being so mean a person as his habit did give him to be) should thus control her; she would have told him, that he spoke this but out of a malicious and hard conceit that he had either against her nation, because she was a Samaritan, or against her person, because she had denied him water. This I say she had been likely to have done, if she had had nothing but nature in her: but she doth not so, but (out of a tender conscience which the word of Christ and his Spirit had wrought in her) she freely acknowledgeth her sin: yet doth not the Evangelist (who sets down but the brief sums of those things that were spoken and done) report that she confessed her sin in plain terms, but that she did it in a far more effectual manner to express her repentance, then could otherwise have been done in so few words, more effectually, then if she should plainly have said, It is true indeed Sir, that man that I keep is not my husband, but I live in shameful Whoredom with him. For in these words, Sir I see that thou art a Prophet: She doth not only confess the truth of that which he chargeth her with, but she doth also profess the reverence and honour she bore to his person, and that she esteemed now of him much better than she did before. And this is the second fruit of her conversion which the Evangelist doth record. The third is this, that perceiving him to be a Prophet, and one that (through the divine knowledge and holiness that was in him) was not only privy to her secretest sins, but ready also to charge her with them, yet she doth not (out of a servile fear and guilty conscience) shrink away from him, and shun his company, but desireth further communication with him, and seeks instruction and resolution from him, in a case of conscience, that did most nearly concern her. For (being touched in conscience with remorse for her sin, and careful to seek peace with God) she desireth to be resolved by him, in the right way how she may seek the Lord, and do him that service that may be acceptable unto him. Now of these three signs of grace and fruits of a true conversion that are noted in this poor Woman, let us consider in order, so as we may receive instruction and comfort by them.  
And first in that it is noted as a fruit of true conversion and repentance in this Woman, that being charged with her sin though it were secret, she presently acknowledgeth it, and saith, as one being out of all doubt, and fully resolved, Sir, I see that thou art a Prophet.  
We learn: That he that is truly penitent for any sin, will be ready to acknowledge his sin, even to men, when he is charged 
Doct. 1.  with it.  
He will be ready to acknowledge his sin even unto men when he is charged with it. I do not say that a man is bound to acknowledge all his secret sins unto any Priest as the Papists teach without all warrant of God's Word. For 1. A man may obtain comfort and assurance of the pardon of many sins, only by confessing them unto God, though he never acquaint any man with them, for so David professed he did, Psal. 32. 5. I acknowledged my sin unto thee, and mine iniquity have I not hid: I said I will confess my transgressions unto the Lord, and thou forgavest, etc.  
2. The party that is required by the Apostle, james 5. 16. to acknowledge his secret sins unto men, is he only that is afflicted in conscience, and cannot by his secret confession of them unto God find comfort, as is plain by the context, vers. 13. 14. for he requires him first in every kind of affection to seek comfort from God by his own prayer, before he adviseth him to send for the Elders of the Church.  
3. The Apostle doth not enjoin there, that the party that is so afflicted, should go to the Priest only, but leaves him to his liberty, to make choice of any other, who (for his wisdom and faithfulness, experience and love) is fittest to yield him comfort in that case; and therefore it is to be observed, that whereas he directs them to seek for help against the sickness of the body, from the Elders of the Church, to whom God had given that extraordinary gift of healing, verse 14, 15. when he comes to give them direction to seek for help, against the sickness and affliction of the mind, he bids them not acknowledge their faults to the Elders of the Church but one to another, verse 16.  
4. This course of theirs is most opposite to Gods will: for that which he would have kept secret, they will have to be revealed, and those things that he would have published, they teach that secret confession will serve for; and those sins that are discovered to the Priest under the seal of confession (though they tend to the damage of a whole state) they teach, may in no case be discovered.  
But such sins as (being either openly committed, or any way brought to light by the hand of God) men shall be able to reprove us for, and charge us with; if God have given us hearts to repent of those sins, we will be willing to acknowledge them even unto men. This we shall find proved by many examples in the Word of God.  
1. In a private man, when God had discovered achan's sin, and joshuah charged him with it, and requires him not only to confess it to God but to him, Show me and hide it not, josh. 7. 1, 19 He confesseth it not to God only, but to joshuah, and the people of God that knew of his sin, and he doth it freely, fully and particularly: for he confesseth more than they could charge him with, josh. 7. 20. 21. So when john had sharply reproved sin, and preached repentance to his hearers, it is said, Matth 3. 16. They came and were baptised of him confessing their sins. The like we read of the Ephesians, Act. 19 18. Many that believed came, and confessed, and showed their works.  
2. We have the example of the Prophets and Ministers of God for this. The Lord bids Samuel a child, charge Eli with his sins, and that in a very sharp manner; the old man yields presently, It is the Lord (saith he) let him do what seemeth him good, 1. Sam. 3. 18. The Lord discovered the sin of jonah by a lot unto the Mariners they charge him with it, he confesseth it to them, and tells them more than they could charge him with, jonah 1. 9 10. he told them his country and his religion, and how he had fled from the presence of the Lord.  
3. We have the example of great men, and chief Magistrates for this. The Prophet Nathan comes to David, and reproves him for his sin, he presently confesseth it to him, and that in so penitent a manner, as the Prophet was fain to comfort him presently, 2. Sam. 12, 13. and not contenting himself to confess it to him, because his sin was grown public, and scandalous, he make the 51. Psalm publicly to be sung in the Temple, and left to all posterity, and in the very title of it confesseth his sin, and that he could not repent of it, till the Prophet Nathan had come to him.  
The reasons why they that have grace and are truly penitent, are thus 
Reason.  willing to acknowledge their sin, even to men, are divers.  
1. It is a means to give satisfaction to men, whom by our sins we have 
1.  offended. For no man is bound to think well of a sinner till he hear him profess his repentance, in that place where our Saviour presseth this duty of charity most, he doth it upon those terms, if he turn again to thee, saying, Irepent, thou shalt forgive him, Luk 17. 4. And we are bound to give satisfaction unto men this way, that have been offended by our sin, first be reconciled to thy brother and then come and offer thy gift, Matth. 5. 24. And it is noted as a chief cause of Zedechias confusion, that he did not humble himself before jeremiah the Prophet, 2. Chron. 36. 12. Who knew his sin, and had charged him with it.  
2. It is a means to give glory to God, My son, give I pray thee glory to the Lord, and make confession unto him, and tell me now what thou hast done: hide 
2.  it not from me, saith joshuah to Achan. josh. 7. 19 For as by our sins we have dishonoured the Lord, so by professing our repentance, we greatly glorify him. That is the reason why God's servants have published such shameful sins against themselves. Moses reports of himself, how hardly he was drawn to go on God's errand unto Pharaoh, and how oft he drew back, Exod. 3. & 4. jeremiah reports, how that in impatiency (seeing the opposition he found in his Ministry) he cursed the day of his birth, jer. 20. 14, etc. Paul reports, not only before Agrippa, and many profane men, Acts 16. 11. How he had been mad against God's servants, and compelled them to blaspheme Christ; but to the whole Church of God, 1. Tim. 1. 13. 15. And why did they this? they knew, that this public acknowledgement of their sins, would gain much glory to God, and they cared not how much they disgraced themselves, so they might honour God.  
3. It is a means to give themselves assurance of God's mercy; Pro. 28. 14. He that confesseth and forsaketh his sin, shall find mercy. 1. In respect of the assurance of pardon. That was the cause why joshuah, though he knew achan's sin, and was resolved he should die for it, yet is so earnest with him to confess it, because he would have him die with comfort. josh. 7. 19 My son, give I pray thee glory to the Lord God of Israel, and make confession unto him, and tell me now what thou hast done, hide it not from me. 2. It is a means to find mercy with God for the recovery of their credit with men. Who thinks the worse of David, or Paul, for the publishing of their sins? nay who thinks not much better of them for it? and it must needs be so, because of the promise of Christ: He that humbleth himself shall be exalted saith our Saviour, Luke 14. 11. For as he that looseth his life for Christ's sake, shall find it, Matth. 10. ●…9. So he that of conscience towards God, can be content to neglect his credit and estimation with men, shall be sure to lose no credit by it. On the other side, he that hides his sin shall not prosper: Pro. 28. 13. Either the trouble of his guilty conscience shall be increased thereby, Psal. 32. 3. When I held my tongue my bones consumed, when I roared all the day. Or 2. he shall be further hardened, and made more profane, and more graceless, more unable to repent. Therefore Solomon when he had spoken of the benefit of confessing and danger of hiding sin, adds immediately, Pro. 28. 14. Blessed is the man that feareth always, (that hath a tender conscience as he hath that is apt to confess his sin) but he that hardeneth his heart (as he usually doth that useth all the wit and learning he hath to hide his sin) shall fall into mischief. For 3. nothing that he takes in hand shall prosper, not his prayers, not his meditations, Gods graces shall not prosper nor thrive in him. See an example of this in David, who though (doubtless) he used to pray, and frequent God's worship, during the space of that year, which passed between his sin and his repentance, yet all did him no good, till he had confessed his sin.  
To exhort us that we therefore would seek to get ourselves this testimony of our unfeigned conversion; that when we are reproved for our sins, 
Use.  we can confess them. When the Lord in the Ministry of his Word, meets with thee particularly, and thou hast such secret sins discovered unto thee, as neither the Minister himself, nor any other can charge thee with, (as oft it falls out, for the Word is lively in operation, and of a searching nature, as the Author of it is: Heb. 4. 12, 13.) if I say when thou art thus met with, thou wouldst presently acknowledge thy sin unto God in secret, (as he did of whom we read, 1. Cor. 14. 25. when the secrets of his heart were made manifest unto him by the Ministry of the Word, he fell down on his face and worshipped God) no doubt thou mightest find much comfort in it. 2. Yea we should desire that we may be thus met with, even to hear that that particularly toucheth ourselves as john Baptists hearers did, Luke 3. 10. 12. 14. That mind should be in every one of us that was in David, Let the righteous smite me (saith he, Psal. 141. 5.) it shall be a kindness, and let him reprove me, it shall be as excellent oil. 3. When thy sin is known, and is become offensive unto men, thou must be willing to confess it, even unto men. Remember the danger and curse of God threatened to them that hide their sin, and take heed of it.  
Now there be many ways whereby men hide their sins. 1. By justifying and defending them. As jonah 4. 9 Dost thou well to be angry for the Gourd, he answered, I do well to be angry to the death. As many delight to show their wits in defending many sins that the word condemns. 2. By denying them as Cain, Gen. 4. 9 and Gehezi, 2. King. 5. 25. And Ananias, Acts 5. 8. 3. By excusing and extenuating their sin, as Adam. For saith job, job 31. 33. Adam hid his sin; and that was only this way, he excused and extenuated it; and so did Eve hers, he laid the fault upon the woman which God had given him, and she upon the Serpent. Gen. 3. 12. 13. and thus did Saul seek to hide his sin by excusing it and laying the fault upon the people, 1. Sam. 15. 21. 4. By senseless silence not acknowledging them, or being affected with them as judas did, who though he heard our Saviour in great trouble of spirit, speak plainly of his sin, john 13. 21. and particularly pointed him out to be the man, john 13. 26. 27. though he had heard the fearful words he denounced against him for it, Mat. 26. 24. though he saw how much all the elect Apostles were moved and troubled with it, Matth. 26. 22. yet could not he confess his sin, nor seek mercy, nor was once moved or troubled with it for this.   

Lecture the three and twenty, August 22. 1609.  
IT followeth that we proceed to the second sign of grace and fruit of true conversion in this woman, she esteemed better of Christ after he had thus touched and reproved her then ever she did before. She now in her heart esteems him, and with her mouth acknowledgeth him to be a Prophet of God; and from hence we learn:  
That he that is truly penitent will not hate or storm against him that shall admonish or reprove him for sin, but love him the better rather. He 
Doct. 2.  that is poor in spirit and mourns for sin, will be meek also. Matth. 5. 3, 4, 5. Pro. 9 8. Rebuke a wise man and he will love thee, and 25. 12. As an ear-ring of gold, and an ornament of fine gold; so is a wise reprover upon an obedient ear: he counts it no disgrace, but an ornament and honour to him, to be thus faithfully dealt with. David esteemed better of Nathan after he had so plainly rebuked him, than ever he did before, see the reverend respect he showed unto him, when he came to speak with him, he had present access to him, 1. King. 1. 23. and you shall find, verse 27. that the King was not wont to conceal from him, but to advise with him about all his affairs of greatest moment, so Acts 2. The same men that had mocked the Apostles before, verse 13. when by their ministry they were plainly rebuked, they esteemed reverently of them. Acts 2. 37. So did he also of whom we read, 1. Cor. 14. 25. he reported (to all men and upon all occasions) that God was of a truth in that Ministry.  
Reasons. 1. Because they know God is the Author of that reproof that 
Reason.  is given them according to his word, whosoever be the instrument: 2. Chron. 35. 22. Though Pharaoh Necho were josias enemy, yet the counsel and reproof he sent him came from the mouth of the Lord, and it was his ruin, that he harkened not unto it. He that reproves me for any sin according to the word, speaks to me on God's behalf. This is not his word, but Gods, and so to be received, not as the word of an inferior but as the word of God; be that despiseth, despiseth not man but God, 1. Thess. 4. 8. And when we have to deal with God, the greatest must lay aside his dignity, and think he can never be humble enough, judges 3. 20. Eglon himself did (in reverence) rise out of his seat when a message was brought him from God.  
2. Because they know it is a great benefit and fruit of God's love, when he sends his servants to deal plainly with them, and to reprove them, when so they sin against him, Pro. 6. 23. Reproofs of instruction▪ are the way of life. See it in that speech, Reu. 2. 15. Whom I love I rebuke. See it also in David's prayer. Psal. 141. 5. Let the righteous smite me, it shall be a kindness. Therefore is this theatned, as a grievous judgement, for God to give over reprooving of men by his servants. Host 4. 4. yet let no man strive or reprove another, for this people are as they that strive with the Priest.  
3. Because they know it is the best fruit of love, that any can perform unto them, to admonish and reprove them: thou shalt not hate thy brother in thine heart, but thou shalt in any wise rebuke thy neighbour and not suffer sin upon him saith the Lord, Leu. 19 17. And 2. Thess. 3. 15. He counts thee a brother while he admonisheth thee: 2. Cor. 2. 4. I wrote to you so sharply, that you might perceive the love which I have specially unto you. See also Pro. 27. 5, 6. Open rebuke is better than secret love, faithful are the words of a friend.  
1. This Doctrine serves to exhort every Christian, to strive after, and pray for this grace, to be able to take a Christian admonition or reproof in 
Use.  good part; and to love him the better that deals faithfully with him that way; whatsoever the party be; be he a Minister, or private man. This is the exhortation of the Apostle, 1. Thess. 5. 12, 13. Esteem them highly in love, for their works sake. And this is their chief work, verse 12. to admonish you.  
Mark. 1. How earnest the Apostle is with them in this point, he knew well, that unless men do esteem reverently of their Ministers, and love them, they shall never be able to profit by their Doctrine; and this experience proves most true. 2. Mark why he would have them to love their Ministers with a singular love (for their works sake) and what the chief work is he nameth, (they admonish you) even for this cause they should love them.  
Now there be three things principally that keep men from taking a reproof in good part, against which I will labour (out of God's Word) to strengthen you.  
1. We are ready to think of every one that admonisheth or reproveth us, that he usurpeth authority over us, makes himself our better, seeks 
1.  to reign as a Lord, and to have our heads under his girdle. And we cannot abide that a man whom we know to be either our inferior or equal, should take that upon him. When Lot an equal, in the mildest manner did admonish the Sodomites, they reject him thus, Gen. 19 9 He is come alone as a stranger, and shall he judge and rule? We cannot endure it from an equal. When Moses a governor in as mild a manner as was possible, seeing two of his brethren at variance, admonished them, and would have set them at one, saying to them, Acts 7. 26. Sirs, ye are brethren, why do you wrong one another. verse 27. He that did the wrong thrust him away, and said, who made thee a Prince and a judge over us? When the Prophet came to Amaziah King of judah, and reproved him for his Idolatry, he was rejected with this taunt, Have they made thee the King's Counsellor, 2. Chron. 25. 16. So that whether he be our inferior or equal, or whether he be one that God hath given a special calling unto to admonish us, we are apt by nature to reject it upon this ground.  
For strengthening ourselves against this corruption, we must consider, 1. That it is no pride, or presumption for the Minister of Christ to reprove 
1.  sin in any man. Indeed every man must in reprooving of his betters, show due reverence and respect to their calling, 1. Tim. 5. 1, 2. Rebuke not an Elder, but admonish him as a brother, the elder women as mothers, yet it is no presumption in the Minister of Christ to reprove sin in any man: For it is his calling, Ezek. 3. 17. I have made thee a Watchman, yea we are in Christ's room, 2. Cor. 5. 20. And it is necessary God's people should know this. Know them that are over you (saith the Apostle) 1. Thess. 5. 12. If therefore you disdain to be taught and admonished by us, you disdain to be taught and admonished by Christ, Luk. 10. 16. He that heareth you heareth me, and he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me.  
2. It is no pride, nor presumption, nor sign of a busy body for a private Christian to admonish or reprove his neighbour. For he hath also the commandment of God for it, Heb. 10. 24. Let us consider one another to provoke unto love and good works, 1. Thess. 5. 11. Comfort yourselves together, and edify one another as also ye do. Every man hath a calling, and is charged to see God's law observed by others so far as in him lieth.  
3. It is no disparagement to the best man, to be put in mind of his duty to God even by one, that is much his inferior, and to hearken to him. See an example of this in a master, Naamans' servants admonish him, and he by harkening to them received great good by it. 2. King. 5. 13. In a husband, in all that Sarah hath said unto thee hearken unto her voice, saith the Lord to Abraham, Gen. 21. 12. In a Father, Terah harkened unto Abraham and left his own country as appears by comparing Gen. 11. 31. and 12. 1. In a Prince, David harkened to the counsel of Abigail, and blessed God for it, 1. Sam. 25. 32. 33. Nay the meaner the person is that admonisheth thee, the more shalt thou show thy obedience to God, and the power that his Word and Spirit hath had in thy heart, if thou harken to his counsel, Esay 11. 6. A little child shall lead them.  
The second corruption that hindereth men from accepting reproof, is 
2.  this, if we can say that the party that reproves us, hath his faults as well as we: and every man is eloquent and witty in discovering the faults of Preachers; either such as they are indeed guilty of, or such as are maliciously and slanderously devised, and reported of them, and think it a sufficient reason why they should reject all that the Preacher can say against their sins. This we shall see an example of, john 9 34. thou wert altogether borne in sins, and durst thou teach us?  
To strengthen us against this corruption, we must consider, that though no man can with comfort, nor ought indeed, to reprove sin in others, that is himself a wicked man, unto the wicked saith God, what hast thou to do to declare mystatutes, seeing thou hatest instruction, and castest my words behind thee, Psal. 50. 16, 17. And a Bishop must be blameless, 1. Tim. 3. 2. Yea if he have been heretofore infamous for any scandalous sin, and have now repent, he ought not to exercise his function in that place, where that infamy continueth, for he must be one that hath a good report even of them that are without, lest he fall into reproach, and (by that means) into the snare of the devil, 1. Tim. 3. 7. The cause why Paul by no means, would accept of Mark to join with him in his Ministry, was because he had given offence to the Church by departing from him before, Acts 15. 37, 38. Yet it is no just exception to the reproof that is given, because we know some faults by him that reproves us: for than may we reject all reproof from men, seeing the holiest Minister hath his infirmities and faults, we also are men of the like passions with you, say the Apostles themselves, Acts 14. 15. Yea it it profitable for us, that God teacheth us not by Angels, nor by his Spirit immediately, but by poor weak men, that are sinners as well as we; for by this means, they may teach us with more feeling, experience, and compassion, than otherwise they could have done, this reason the Apostle gives why our blessed Saviour himself was in all things (excepting sin) made like unto us, Heb. 2. 17. that he might be a merciful and faithful high priest. Yea, say they that teach and reprove thee be guilty, not of humane infirmities only, but of gross sins; yet that cannot warrant thee, either to refuse to hear them, or to obey such reproofs as they give thee by warrant from the Word of God, for the people were bound to hear and obey the good doctrine of the Scribes and Pharisees, though their works were naught, Matth. 23. 2, 3. And the people of God transgressed, because for the sins of Elyes' sons the Priests they abhorred the offerings of the Lord, 1. Sam. 2. 17. 24.  
The third and last of those corruptions which usually hinder us from taking reproof in good part is this, that we take such as reprove us (especially 
3.  publicly) to be our enemies, or to be set on by some tale-bearers that love us not: if he would have come to me (saith many a one) and told me of my fault in private, I should have takenit well; but this exclaiming of me, and disgracing me in public, argueth no love. An example of this corruption we have in Ahab, who accounted the Prophet Eliah his enemy, 1. Kings 21. 20. and those proud men spoken of, jer. 43. 2, 3. who charged the Prophet that Baruch had set him on to preach so against them as he did.  
To strengthen us against this corruption, we must consider of these four points.  
1. That a man may have his sin touched and reproved in the Ministry of the Word, when the Minister intends not to touch him, nor so much as knows of his sin, as it was with that man that came to hear the Prophets, he was convinced of all, he was judged of all, and had the secrets of his heart (which were unknown both to the Prophets and to all other men) made manifest to him, 1. Cor. 14. 24, 25. We use not to busy ourselves in enquiring curiously or maliciously into your faults, nor entertain tale-bearers; but may say to you as the Prophet, The Lord teacheth us, and shows us your practices, and makes us able to meet with them, when we think not of you, jerem. 11. 18, 19  
2. That when a man's offence is known and scandalous to many, the Minister is not bound to admonish him in private; but may (without malice) reprove it publicly, for so did john deal with the Pharisees and Sadduces, Matth. 3. 7. and Paul even with Peter himself, Gal. 2. 14. and we have an express commandment for it, 1. Tim. 5. 20. them that sin (publicly and notoriously he means) rebuke before all, that others also may fear●….  
3. Though the sin be private, and known to no more but the Minister himself; it may (ofttimes be much fitter for the Minister to touch and reprove it in his public Ministry, then to admonish the party in private; provided, that he so touch the sin, as he touch not, nor note the person. And that for these three reasons. 1. Howsoever most men will brag, how well they would take it, to be admonished in private, yet they that will try it, shall find there be very few, that will take it well. 2. There is much more power and authority in such public reproof as I have spoken of, then in any private, because of the promise Christ hath made to be with his servants in the execution of all the parts of their Ministerial function. Matth. 28. 20. 3. By such a public reproof many others may receive profit, which is the reason the Apostle giveth of that commandment, 1. Tim. 5. 20.  
4. If his reproof be according to God's Word thou oughtest to receive it, whatsoever his affection be, that delivers it; yea thou shouldest count it a dangerous sin for thee thus to censure, and judge of the Preachers affection, when thou canst not justly blame his doctrine, and so the Lord speaks of it as of a great sin, Host 4. 4. this people are as they that strive with the Priest.  
This Doctrine serveth also for reproof; and to discover the unsoundness and hypoc●…isie of most men. Ought every Christian to love his Minister with 
Use.  more than an ordinary love, and that for this cause, because he useth to admonish and reprove him? will he that hath any wisdom or grace in him, love the man the better that rebuketh him? is it not possible for any man truly to have repent of any sin, that hates and storms against him, that dislikes and censures his sin? then surely are most men far from grace, and far from true repentance. For there is many a man like Ahab, who though they acknowledge their Minister to be the faithful servant of God, as he did Micaiah, yet hate him only because he prophecies not good to them, 1. King. 22. 8. And generally the people hate the Ministers of the Word only for doing this work and duty of their Ministry, they hate him that rebuketh in the gate, and they abhor him that speaketh uprightly, Am. 5. 10. yea though they give them no other occasion at all, I have neither lent on usury, nor men have lent to me on usury (that is, I never had to do with them about any worldly occasions) yet every one of them doth curse me saith the Prophet, jer. 15. 10. Now I would have such men to know that it is not the committing of any sin (how heinous soever) that makes their case so desperate, or is so certain a sign of their perdition, as this, that they despise admonition, Better is a poor and a wise child, than an old and foolish King who will no more be admonished (saith Solomon, Eccl. 4. 13. By this the Prophet knew that the Lord had determined to destroy Amaziah, 2. Chron. 25. 16. because he scornfully rejected his admonition and would not receive it. And this is given as an undoubted sign of the utter ruin of the kingdom of juda, 2. Chron. 36. 15, 16. that when God sent them his messengers to admonish and reprove them, they mocked his messengers and misused his Prophets, until the wrath of the Lord rose against his people, till there was no remedy. David committed two heinous sins, but was God's child and found mercy, Why? being admonished he took it well, and profited by it, 2. Sam. 12. 13. But let it be the least sin that can be committed, if being admonished, a man will not be reclaimed, he is to be esteemed as a Heathen, and a Publican, Matth. 18. 17. The highest degree of sin is the sitting in the seat of the scorner, Psal. 1. 1. and who is a scorner? he that will not endure admonition, but hates him that reproves him, Pro. 9 8.    


THE FOUR AND TWENTIETH LECTURE, ON AUGUST, XXIX. MDCIX.  JOH. FOUR XX. 
Our Fathers worshipped in this mountain, and ye say that in jerusalem is the place where men ought to worship.  
WE have already heard, that the Evangelist in this verse and the former, doth set down the effects of that speech, whereby our Saviour did discover to this poor Woman, her secret sin, and reproves her for it, and this he setteth forth in three notable fruits and signs of a true conversion which it brought forth in her. 1. She acknowledgeth her sin. 2. She esteemeth far more reverently of Christ than she did before. 3. She seeks to him for instruction and resolution in a doubt that troubled her conscience. The two first we have spoken of in the former verse. Now it remains that we proceed to the third and last, as it is set down in this verse. For this must needs be acknowledged another notable fruit of God's Spirit, and sign of her conversion, that (perceiving him to be a Prophet, and one that through the divine knowledge and holiness that was in him, was not only privy to all her secretest sins, but ready also to charge her with them, yet) she shrinks not from him, nor leaves his company, but desireth further communication with him, and seeks instruction and resolution of him in a case of conscience that did most nearly concern her. Now before we can well receive that instruction, which the Holy Ghost intended to give us in this verse, five questions must be answered for the opening and unfolding of the meaning of the Text. 1. What the worship was that she here speaks of. 2. What mountain was that she here speaks of. 3. Who were these Fathers that she saith did worship in that mountain. 4. What moved her to make any doubt of this matter. 5. Why seeks she to be instructed in this question rather than in any other.  
For the first, the word that is here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly Adoration, even a bodily and outward worship, when by some reverend 
Quest. 1.  gesture of the body, we testify the inward subjection and honour that in our hearts we bear unto God. Now because we can do no part of worship and service unto God well, but there must be in it, even some bodily signification of reverence unto him, therefore also the whole worship we do unto God, is oft called adoration: yet in this place, it is not put for the whole worship of God, but only for the most public and solemn worship, which stood in sacrifices and ceremonies appointed by the Lord. For she knew well that there were many parts of God's Worship which the jews did use as well in any other place as in jerusalem. They used to pray in the Synagogue, Matth. 6. 2. Yea and in their private houses also. Dan. 6. 10. They used to read and preach the Word in their Synagogues, Acts 15. 21. And they had Synagogues not in jerusalem only, but in all parts of the world, at Damascus, Acts 9 2. at Salamis, Act. 13. 5. at Antioch, Act. 13. 14. at Iconium, Act. 14. 1. at Thessalonica, Act. 17. 1. at Corinth, Act. 18. 17. at Ephesus, Acts 18. 19  
2. The mountain that she speaks of here, was Mount Gerizim, as appears, not only because both josephus, and the author of the Macabees, 
Quest. 2.  2. Mac. 6. 2. do affirm that the Samaritans Temple stood upon that mountain, whose authority (though it be merely humane, and therefore such as the conscience of man cannot rest upon, nor be convinced by in the matter of faith or manners either, because we know all men are subject unto error, Rom. 3. 4. yet in a matter of fact and story is of some use, as those civil stories and Chronicles were that we read of in the holy Scriptures, namely that book of the wars of the Lord mentioned, Num. 21. 14. and that book of jasher, josh. 10. 13. and that book of the acts of Solomon mentioned, 1. King. 11. 41. But specially, because it is plain by judg. 9 7. that Mount Gerizim was the Mount that stood by this town Sychem.  
3. By their Fathers, she means not only the true Ancestors of the Samaritans, which were Heathens and Infidels, as ye shall read 
Quest. 3.  2. King. 17. 24. But jacob also and the patriarchs, as ye shall find in the 12. verse.  
For the fourth question. The reason of her doubt and scruple was this, 1. For Mount Gerizim, she had reason to think it was as holy a place as 
Quest. 4.  jerusalem, not only 1. because her true Ancestors had worshipped there and in the Temple that stood there; but 2. Specially, because it was the place that the patriarchs and jacob himself had worshipped in, for it is said, Gen. 33. 18. 20. that jacob hard by Sichem built an Altar, and called it, The mighty God of Israel; and it is very probable, that the place upon which he built that Altar, was this Mount Gerizim, which stood hard by Sychem; for the patriarchs (before the Temple was built) were wont to make choice of mountains to serve God on, for the better stirring up of their affections by the contemplation of God's works, and that by Gods own direction also. 1. This is noted of Abraham, Gen. 12. 8. and 22. 2. Of jacob, Gen. 31. 14. of the Israelites the posterity of jacob, Exod. 3. 12. and in a fond imitation thereof that seems to be, that the idolatrous jews did offer incense and pour out their drink offerings upon the roofs of their houses, jer. 19 13. 3. Besides upon this mountain, the Lord had appointed that the Priests and Levites should stand to bless the people so soon as ever they were come to the Land of Canaan, Deut. 11. 29. and 27. 12. On the other side she had reason to doubt that jerusalem was the place where this solemn service should be done unto God, because he whom she found to be a Prophet of God and all of his Religion, all the jews, did say so.  
For the fifth and last question. It is no marvel though she (having the opportunity of such a Prophet) desire to be instructed in this question, and 
Quest. 5.  resolved in this doubt, rather than in any other. For 1. She might well know by the books of Moses that there could be no atonement made between God and her, nor remission obtained of this heinous sin, that her conscience was now touched with remorse of, but by a Sacrifice: all things by the law were purged with blood (of a sacrifice) and without shedding of blood there was no remission, Heb. 9 22. 2. She might well know that God would accept of no Sacrifice, that was offered to him in any other place, then in that one place, he had chosen to put his name in. Mark how oft this commandment is repeated in one Chapter: Deut. 12. 5, 6, 11, 1;, 17, 26, 27. Yea, she knew that the Lord did account of all Sacrifices that were offered in any other place, besides that one place, that he had chosen to put his name there, no better then of wilful murder: Levit. 17. 4.  
Having thus opened the meaning of the Text, let us now come to the instruction that the Holy Ghost intendeth to teach us in this Verse.  
First, then in that this woman is not afraid of Christ, when she had found him to be a Prophet that had searched and troubled her conscience, but desires further speech with him, and seeks to have her conscience healed by that very hand, that had wounded it; We learn:  
That he that hath grace will not be afraid of, or shun that ministry, in which he hath felt the power of God rebuking and judging him; ransacking 
Doct. 3.  and troubling his conscience for sin, but (of all others) will desire it most. See the proof of this in all sorts of John's hearers. He had preached the Law, Luke 3. 7. to 9 yea Luke 1. 17. in the spirit and power of Elias. Yet see Luke 3. 10. 12. 14. How all sorts seek to him and depend upon him. See this also in such as heard Peter, when by his ministry they had been pricked in their hearts with a effectual sight and sense of their sins and of the wrath of God due to them for the same, they run to him for comfort rather than to any other man, and saith unto him and the rest of the Apostles, Men and brethren what shall we do? Acts 2. 37. This will better appear by comparing it with the contrary. ungodly men cannot endure such teachers, as do with any power reprove sin, and preach the Law, as we may see in the example of Ahab, who for this cause could not endure Micaiah, 1. King. 22. 8. And of Felix, who when Paul's doctrine made his heart to tremble by putting him in mind effectually and in a powerful manner of the chief sins he had been most given unto, and of the dreadful judgement he must come to for them, would hear him no more, Act. 24. 26. But so will not they (as we have heard) that have truth of grace in them.  
1. The sense of sin, and trouble of conscience which Gods Spirit worketh in the Elect is ever mixed, with hope of mercy, and sense of God's 
Reason.  love, which keeps them from flying from God, or despairing in his mercy: Psalm 2. 11. Even in trembling they have some joy. He is called the comforter even when he rebukes us for sin, john 16. 8, 9 when he makes them mourn for their sin, as for their own child, yet he makes them supplicate and seek to God: Zach. 12. 10. You shall see this in Peter, he was deeply touched with remorse for sin, Mark 14. 75. Yet was he of all the Apostles the forwardest in seeking to Christ, though john did outrun him and got to the Sepulchre before him, yet went he first into the Sepulchre, to see that there that might confirm him in the faith of the Resurrection of Christ, joh. 20. 6, 7.  
2. The experience he hath that God worketh with such a Minister, must needs cause the child of God to reverence and like him, and to expect a blessing from him rather than from another. That is said to be the cause of the reverence which the unbeliever did show to the Prophets when he was rebuked and judged of them, 1. Corinthians 14. 25. This makes them to acknowledge them and reverence them as able Ministers of the New Testament, not of the letter only, but of the spirit and power of God, 2. Cor. 3. 6.  
3. He knoweth the Lord's manner hath been to heal his servants by the very hand, by which he hath wounded them. The Prophet Gad was the man, by whom the Lord sent such a heavy message to David: 1. Chron. 21. 10. 15. And he was also the man, by whom the Lord gave him comfort, verse 18. Esay was the man by whom the Lord sent such a message to Ezechia, as made him weep sore, Esay 38. 3. and Esay was the man by whom God gave him comfort, Esay 38. 4. to 8.  
1. This Doctrine serves for a Touchstone whereby every one may try whether he have any grace, or be still a carnal man dead in his sins. For 
Use.  by the judgement thou hast, to discern of true preaching, and of the Minister, which is most to be affected, thou mayest know thine own state. If grace be in thy heart thou wilt affect that ministry the most, not that delighteth or tickleth the ear, no nor that which only brings thee to knowledge, but that wherein thou feelest the spirit and power of God working upon thy heart rebuking thee for sin, wounding thy conscience and giving thee no rest till it have reform thy heart. This Paul speaks of his own Ministry, 1. Cor. 2. 4. My preaching (saith he) stood not in the enticing speech of man's wisdom, but in plain evidence of the Spirit, and of power, and makes this a note of an able and sufficient Minister: 2. Cor. 3. 6. And of the Corinthians (he saith) that they were carnal men because they affected such a Ministry as had fine words but no power in it: 1. Cor. 3. 4. For though he nameth himself and Apollos there, he doth it but figuratively as he saith: 1. Cor. 4. 6. But the men they affected were not Paul nor Apollo's, but their own vainglorious teachers, whom he describeth: I will come and know, not the speech of these men that are puffed up, but the power. For the Kingdom of God is not in word but in power, saith he, 1. Cor. 4. 19, 20. Then the hearer that hath grace, when he comes to a Sermon, comes not to hear man, but God; not to hear what a man can say, or to judge, what gifts the Preacher hath, but to hear what the Spirit speaketh to the Church: Apoc. 2. 7. He comes with that mind that David did: Psalm 85. 8. I will hear what God the Lord will speak.  
2. This Doctrine serves for reproof and to discover the hypocrisy of most men; to show that most hearers have no grace in them. For though 
2.  they be content to hear sometimes, and to hear ordinarily, yea, and to be at charge also with maintaining the Ministry of the Word among them, (as many most ungodly men that we have read of in the word have been content to do) yet in three things they show themselves to be carnal and ungodly men. 1. In that in their hearing, they respect not edification but delight only, and the tickling of their ears. The word itself which is the food of our souls, they respect not so much as they do the art, and eloquence, and other gifts of the man that doth deliver it unto them; They esteem much more of the sauce and cookery, than they do of the meat itself. Yea, a carnal kind of teaching, wherein there is nothing but show and ostentation of humane gifts (as wit, memory, reading, eloquence, and the like) they do prefer much, before that Ministry, wherein the evidence and power of God's Spirit is seen and felt. For that teaching wherein there is nothing but the plain interpretation of the Scripture, by Scripture, and application of it to the use of the Church, they despise, and count it as the conceited Corinthians also did: 1. Cor. 1. 21. The foolishness of preaching. We grant that he that should convert souls had need have the tongue of the learned, Esay 50. 4. and that knowledge of the arts and tongues, are to be acknowledged excellent helps and ornaments, unto a Preacher. Paul thanks God for the gift of tongues, 1. Cor. 14. 18. And also that without study and reading, no man can be fit to perform this work well, as is plain by the charge the Apostle gives, 2. Tim. 4. 13. When thou comest to me, bring with thee the books, but specially the parchments. Paul himself made use of books though he were so great an Apostle. Yet it is certain, that the power of the Spirit of God, for the working upon the conscience, lieth neither in the sentences of any Fathers or other Authors, nor in the art and eloquence of the Teachers, but in the Word itself, Luke 8. 11. The seed is the Word of God, Heb. 4. 12. The Word is lively and mighty in operation, Psalm 19 7. The Law of the Lord is that that converts the soul. jerem. 23. 29. Is not my word like fire, and as a hammer? 2. In that they cannot endure that Ministry, that doth with any power reprove sin, specially those sins, themselves are given unto; but use to indent with their teachers, and limit them, as they did of whom the Prophet speaketh, Esay 30. 10. They said unto the Prophets, prophecy not unto us right things, speak unto us smooth things, Prophecy deceits. 3. Though they do both hear ordinarily, and in words also commend the faithfullest Ministers, yet in their deeds and unreformed lives, they shame and disgrace their Teachers. The only good commendation and testimony the people can give their Teachers, is this, when the power and virtue of their Teacher's Ministry, may appear in the reformation of their lives. When it may be said to them: 2. Cor. 3. 2. Ye are our Epistle written in our hearts read and known of all men.   

Lecture the five and twentieth, September 12. 1609.  
IT remaineth now, that we come to the second of those three principal points I told you were to be observed in this verse. viz. The question she moveth unto Christ; which is about the true worship; about the most public and solemn worship of God, as I showed you the last day. Now the word that the Evangelist useth to express this worship by, that he speaketh of, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to adore, so that the words may be plainly and fitly thus translated; Our Fathers adored in this mountain, etc. Now, adoration (to speak properly of it) is an outward and bodily worship, when by some reverend gesture of the body, we testify the inward reverence, and subjection of the heart. And the Greek word which the Evangelist here useth (in his primitive sense) signifieth to give a kiss unto another, and it is taken from a custom they had in old time, to testify the reverence and subjection they did bear to any, by giving them a kiss. So soon as Samuel had anointed Saul to be King to testify his homage to him, he gives him a kiss. 1. Sam. 10. 1. When the Lord would describe his people that had not given religious worship unto Baal, he calls them such as had not bowed their knee to him, nor give him a kiss with their mouths. 1. King. 19 18, And when the Prophet would exhort the great men of the world to worship Christ, and to acknowledge him their Lord and King, he bids them kiss the Son lest he be angry, Psal. 2. 12.  
Now the thing that we are first of all to observe at this time is, that the true worship of God is called adoration. In the four verses following Christ calls all that do any true worship unto God, such as do adore him. So the whole worship whereto the Gentiles should be called, is signified under this Phrase, Esay 45. 23. unto me every knee shall bow. And in this verse you see, they that did perform public and solemn worship to God in his Temple, are said to adore him. Acts 8. 27. The Eunuch is said to have come to jerusalem to adore, and Acts 24. 11. Paul saith of himself, he came to jerusalem to Adore. And from hence we have this to learn for our instruction:  
That no man can perform any Part of God's worship well, (specially of his public and solemn worship) without some signification of 
Doct. 4.  his reverence and subjection unto God, even in the outward gesture and behaviour of his body. It is true, 1. That this is not enough, for the chief est part of God's service; but when with the soul we worship him, for thus far an hypocrite may go. 2. It is a high degree of contempt done to God, when we think it enough to give him the knee, if the heart bow not to him, if we screw him not with the heart: it is as the offering of the blind, lame and sick in Sacrifice, of which the Lord saith, Mal. 1. 8. is that no evil? offer it to thy Prince, etc. Yet is the service of the body also necessary, and a part of God's worship. The chief worship we do unto God, is done not with the body, but with the soul and Spirit; as we shall hear when we come to speak of the 23. verse of this Chapter, when in true reverence and subjection we bow our hearts unto him, to walk in his ways, and whatsoever reverence we can make show of with our bodies, if our hearts do not withal thus bow unto him, it is but abominable hypocrisy in the sight of God. But yet is it not sufficient to worship God with our souls and hearts, if in every part of his worship we do not also adore, and give bodily worship unto him, and by the reverend behaviour of our body, testify the inward submission and reverence of our hearts unto him, though our souls therein were never so full of reverence and devotion, yet do we but serve him by the halves, neither can our service be acceptable unto him.  
You shall hear this confirmed to you by the examples of God's servants that are commended to us by the Holy Ghost. See the conscience God's people have made of this in all the parts of God's worship. Observe it in five points,  
1. In prayer, when they even in private have prayed to God, they have been wont to kneel. For this we have the example of Daniel, Dan. 6. 10. and of our Saviour himself, Luke 22. 41.  
2. When they have given thanks (though but in private) they have used adoration. When Abraham's servant perceived that God had prospered his journey so far forth as to bring him, and guide him safely to Bethuells' house, presently he lifted up his heart in thankfulness to God, yet thought not that enough, but Gen. 24. 26. The man bowed himself and worshipped the Lord. And as his success increased, so his thankfulness to God increased, and so did the outward reverence of his body also, verse 52. When Abraham's servant heard them give consent that Rebecca might go with them, than he bowed himself to the very earth to the Lord. So jacob being to give thanks unto God, and unable through weakness to stand or kneel, yet in token of reverence, raised himself up to his bed's bead, and being not able through feebleness to sit upright, he leaned, and bore himself upon his staff, and so adored God, Gon. 47. 31. Heb. 11. 21. See the conscience the good old man made of this duty, and the pains he took in it.  
3. When they have taken an oath, they have been wont to use such gestures of their body as might stir up reverence in their hearts, Gen. 14. 22. Abraham when he swore, he lift up his hand to the Lord, the most high Possessor of heaven and earth.  
4. When a message hath been brought them immediately from the Lord, they have been wont in token of their reverence, to rise and stand up. judges 3. 20. When Ehud told Eglon that he had a message to do to him from God, presently Eglon rose out of his throne, though he was a wicked man, yet this he (doubtless) had learned, from the custom and practice of God's people. So did Balaam likewise require Balaac the King to do: Num. 23. 18. Rise up Balaac and hear. Nehem. 8. 5. When Ezra opened the book of the Law to read, all the people stood up. Rise up ye women that be at ease (saith the Lord) Esay. 32. 9 hear my voice, alluding (doubtless) in that speech to the holy custom used among God's people at the first intimation given them of a message from God.  
5. Lastly in the public, and solemn worship of God specially, they have held themselves bound to show this outward reverence, Psal. 29. 1, 2. The Psalmist calls upon great men to give to God the glory due to his name, and tells them how they may do that, adore him, bow yourselves to him in his glorious Sanctu●…y. So Psal. 95. 6. Mark how many words the Prophet useth to persuade to this, when he calls men to the public worship. Come, let us adore, and fall down, and kneel, before the Lord our maker. Therefore the reverence to be done in Gods public worship, is made a chief means to preserve Religion, and coupled with the observation of the Sabbath, Leu. 19 30. and 26. 2. Ye shall keep my sabboth's, and reverence my Sanctuary.  
The Reasons of this Doctrine are of two sorts: Some concern the outward 
Reason.  reverence to be used, in all the parts of God's worship, whether private, or public; some peculiarly concern the public & solemn worship of God.  
1. The humility that befits every one, even the greatest person to show 
1.  when he hath to do with God. See this in David's speech to Michol, 2. Sam. 6. 20. 22. when he danced before the Ark she scoffed at him, he answers, it was before the Lord, and adds, I will be more vile, and I shall lose no honour by it. It is no disparagement for the greatest to debase, and humble himself to the very dust before the Lord, nay we can never be humbled enough, Behold now (saith Abraham, Gen. 18. 27.) I have taken upon me to speak unto the Lord which am but dust and ashes, and indeed who are we (even the best of us) that we should presume to speak unto God, or to appear before him: It becomes all men to cast down their crowns before him, as the 24. Elders did, Reu. 4. 10. Yea the holy Angels (Esay 6. 2.) cover their faces in his presence. No service we can do is pleasing to him, unless it proceed from an heart humbled in the sense of his high Majesty, and our own vileness. Psal. 2. 11. Serve the Lord with fear. Mic. 6. 6. Wherewith shall I come before the Lord, and bow myself before the high God. Eccl. 5. 1. Be not rash with thy mouth, neither let thine heart be hasty to utter a matter before God, for God is in the heavens and thou in the earth, etc.  
2. Our bodies are the Lords as well as our souls, and therefore he will be 
2.  served with the body also. They are his by right of Creation, Redemption, Sanctification, This Reason the Apostle gives, ye are bought with a price, therefore glorify God in your body and in your spirit which are Gods, 1. Cor. 6. 20.  
3. That the humility and reverend gesture of the body, may help to humble 
3.  and work reverence in the heart. Our hearts are profane, and stand in need of all good outward helps, to stir up devotion in them. That is a chief reason why it was used both by Daniel 6. 10. and Christ, Luke 22. 41. even in secret prayer, and if they needed to do so, how much more do we.  
4. To profess and testify the humility of the heart, and reverence of the 
4.  soul. Therefore is this put for the whole profession of our homage and obedience to God, Unto me every knee shall bow, Esay 45. 23. Because in matter of God's service, hypocrites are wont to pretend, they have as good hearts as the best, the Lord is wont also to call so oft for the service of the body, Let not sin reign in your mortal body, Rom. 6. 12. and present your body as a living sacrifice, holy, acceptable unto God, Rom. 12. 1. and glorify God in your body, 1. Cor. 6. 20.  
The reasons of that outward reverence that is to be used specially in the public and solemn worship of God, are three.  
1. The presence of God's people. There is a reverence due from the greatest Prince to the meanest of God's servants, his brother must not seem vile unto him, no not then when by any fault he hath made himself worthy of punishment, Deut. 25. 3. Matth. 18. 10. See that ye despise not one of these little ones: but specially to the congregation of God's people, when they are assembled to serve him. This reason the Apostle gives against certain abuses in the congregation of Corinth, 1. Cor. 11. 22. have ye not houses to eat and drink in (he might have said, if he had lived amongst us, to sleep in, to talk, and laugh in) despise ye the Church of God.  
2. The presence of the holy Angels, which as they have a charge from God to minister and do service to his people, Heb. 1. 15. and to pitch their tents about them, Psal. 34. 7. so specially at that time when they are assembled together to serve the Lord. This was figured to God's people under the law. The curtains that the Tabernacle was made of, were full of Cherubins, Exod. 26. 1. So were the walls of Salomon's Temple round about. 1. King. 6. 29. to typify the presence and attendance of the holy Angels upon the whole Church and body of God's people for their protection and safety, as at all other times, and in all other places, so specially in their Church assemblies. This reason the Apostle gives, why women should have modest attire in the congregation. 1. Cor. 11. 10. The woman ought to have power on her head because of the Angels.  
3. The presence of the Lord himself, who though he be every where, (jer. 23. 24. Do not I fill heaven and earth saith the Lord, Acts 7. 48. The most high dwelleth not in Temples made with hands) yet is he in a special sort present in the congregation of his people, as is evident by those two promises made by our blessed Saviour, Matth. 18. 20. and 28. 20. In which respect the public worship of God is called the face and presence of God, Psal. 105. 4. and 42. 2. And Cain being for his murder deprived of the benefit of God's public worship, complains he should now be hid from his face, Gen. 4. 14. That is the reason of David's desire, to dwell in the house of the Lord all the days of his life: Psal. 27. 4. That I may saith he behold the beauty of the Lord. And Psal. 48. 9 We wait for thy loving kindness O Lord in the midst of thy Temple. The place of God's public worship under the Law, is called the glorious Sanctuary. Psal. 26. 2. because the glory of the Lord did sensibly appear in the Tabernacle, Exod. 40. 34. and the Temple, 1. King. 8. 10. And the Assemblies of God's people now may as well be called glorious, because the glory of the Lord appears also in them, though not so sensibly, yet no less comfortably and effectually, as is plain by that comparison the Apostle makes between that ministry and worship of God that was under the Law and this that is under the Gospel, and by his preferring this (for glory and excellency) far above the other, 2. Cor. 3. 8, 9 11.   

Lecture the six and twentieth, September 19 1609.  
THe Use that is to be made of this Doctrine, is: 1. For Exhortation. 2. For reproof. 1. To exhort all men that they would learn to carry 
Use.  themselves reverently, in all the parts of God's worship and service, specially in his public worship. And that ye may learn this the better, I will give you certain rules out of God's Word for your direction in this case. And these rules shall be of three sorts. 1. Such as belong in common to the whole worship of God. 2. Such as concern the public worship of God in general. 3. Such as are particular, and concern the several parts of that worship we do unto God in the public assemblies.  
And of those rules that are common to the whole worship of God, this is the first.  
1. We are not bound to use all the same gestures in God's worship now, which we read in Scripture were of use among God's people, but such as by which in the Country where we live, men are wont to express their reverence unto their Superiors. For this we find was the rule the faithful have followed in all ages. We read that joshuah, and the Elders of Israel, when they had received the foil at the siege of Ai, and came before the Ark of the Lord to pray, they rend their clothes and put dust upon their heads. josh. 7. 6. And Hezekiah when he came into the house of the Lord to pray at that time when Senacharib besieged jerusalem, rend his clothes and put on sackcloth, Esay 37. 1. Now none of these ceremonies and fashions were peculiar unto God's worship, or appropriated thereunto, but such as (in their common use and custom) men in those times and countries did use to express their grief by. For rending the clothes, and putting dust and ashes on the head, we have an example in Tamars' case, 2. Sam. 13. 19 and for putting on sackcloth in Benhadads' servants: 1. King. 20. 31. So we read, josh. 7. 6. that in prayer he and the Elders fell down to the ground on their faces. So did our Saviour, Matth. 26. 39 But this gesture was not peculiar to God's service, but such as was taken from the civil use of those times and countries to express their reverence to their Superiors, in that manner, as we see in the example of Ruth, Ruth 2. 10. So their teachers were wont to sit, when they taught the Scribes, Matth. 23. 2. Our Saviour, Matth. 5. 1. and 13. 2. and 26. 25. Luke 5. 3. and 4. 20. john 8. 2. the Apostles, Acts 8. 11. upon the same ground doubtless, because (in civil use) men were wont by that posture of their body to express that which they did in their places, they did with authority and not as private men, as appears by that phrase so often used, Psal. 69. 12. Pro. 28. 1. King. 29. 27.  
2. The second rule that concerns our reverend behaviour in the whole worship of God is this. More liberty may be taken in private and secret duties of God's worship, then in public, and that both in the use of outward gestures, and in forbearing the use of them. 1. Knocking of the breast (●…s Luke 18. 13. in a private prayer though the place were public) lifting up the eyes and hands to heaven, sighing and groaning, and shedding of tears, use of the voice, yea, extension of it by crying and roaring, may fitly be used in secret prayer; but not so in public, because danger and appearance of hypocrisy may be in it if we use these before others, if we go beyond the rest of the congregation therein, therefore our Saviour Matth. 6. 16, 17. chargeth us carefully to conceal from men all shows and appearances of our private devotion. Therefore Nehem. 2. 4. Nehemiah prayed, but used no gesture. 2. In secret prayer we may pray in our bed lying all along, and on horse back, and at our tables sitting; but in the congregation to do so could not be without evil example, and so offensive and scandalous.  
3. The third rule is, outward gestures may be omitted when we cannot use them without evident danger of health, or with such pain to the body as would distract and trouble the mind in God's service. For 1. God prefers mercy before sacrifice. Matth. 12. 7. 2. No outward gesture can be acceptable to God when it hinders the service of the heart and spirit.  
The Rules that concern the whole public worship of God in general, are five. 1. The first of them is this: that for the reverence of God's public worship, care must be had that the place where the congregation assembleth may be decent and comely. True it is, it is neither needful nor fit that our temples should be either for building or furniture so glorious and rich as was that of jerusalem. Of that it was said, jer. 17. 12. A glorious high Throne from the beginning is the place of our Sanctuary. For the stateliness of that house was ceremonial and typical, it was a type of the spiritual grace and glory of the body and kingdom of Christ jesus, as is plain by that which we read, john 1. 14. ●…6 compared with john 2. 19, 21. It hath been the folly and superstition of the Papists to think that their temples could never be (for their building and furniture) stately and glorious enough; or that the magnificence and rich ornaments of these temples doth add any thing to the worship that is done unto God in them. When our Saviour heard some admiring the building of the Temple, and how it was garnished with goodly stones and consecrate things, he reproved their folly, and said unto them. Are these the things that ye look upon, Luk. 21. 5, 6. 2. Neither is that holiness to be ascribed, or reverence due to our Temples, as there was to that; Gods special presence was tied, to that place his eye and his heart should be there continually, 2. Chron. 7. 16. Of that Temple the Lord said he had hallowed it, to put his Name there for ever, and a special promise was made to the prayers made in that Temple, 2. Chron. 7. 15. Mine eyes shall be open and my ears attend to the prayer made in this place. Therefore God's people esteemed that the best and fittest place even for their private and secret prayers, as we see in the examples both of Anna, Luk. 2. 37. and of the good Publican, Luk. 18. 10. And when they could not go thither to pray, yet they were wont to make their private prayers towards the Temple, Dan. 6. 10. But we do not find that ever they showed that reverence and respect to any of their Synagogues; they were not wont to go into their Synagogues to make private prayer. Our Saviour notes that to have been the fashion of hypocrites only, Matth. 6. 5. Such holiness I say is not to be ascribed, neither is there such reverence due to our Temples. They are never a whit more holy than our houses are, neither is God's presence tied to them, but to the congregation, and God's people assembled, and the exercises of Religion performed in them; they are never a whit fitter places to make our private prayers in, than our own houses and chambers are, then when thou prayest (he means this of private prayer) enter into thy closet saith our Saviour, Matth 6. 6. 3. There is not that necessity of a Temple for God's worship now, as there was for the ceremonial worship that was commanded under the Law: for that might be performed in no other place but in the Temple, Deut 12. 13, 14. In so much as when the Temple was profaned by Idolatry and shut up from God's people as in the days of Ahaz: 2. Chron. 28. 24. So as they could not possibly come into it; and for seventy years together while they were in captivity, yet durst they not presume, no, not in this case of necessity, to do it in any other place. But the public service of God now is not so tied to any Temple, but that when we cannot have Temples to do it in, it may be performed every whit as acceptably to God, and as much for the comfort of God's people, in another place. Our Saviour preached sometimes in the mountains: Mat. 5. 1. 2. Sometimes out of a ship: Mar. 〈◊〉. 1, 2. Sometimes in private houses; Mar. 2. 2. So did Paul: Acts 28. 30, 31. So for public prayer, the Godly used it sometimes in private houses: Act. 1. 13, 14. Sometimes by the river's side: Act. 16. 13. The Sacrament of Baptism hath been administered in a private house: Act. 10. 48. and 16. 33. And the Sacrament of the Lords Supper also: Act. 20. 7, 8. But though all this be so, Yet even of our Temples it may also be said. 1. It is fit we should have some places to assemble in, that are set apart for this purpose. And when we may have such, God's public worship is no where so well performed as in the Temple. Therefore Christ's custom was chiefly to preach in the Synagogues and Temples: john 18. 20. 2. For the reverence of God's public worship, care should be had, that the place where the congregation assembleth, may be decent and comely. And that there should be some outward beauty and comeliness in those things that are used in God's service. It is noted as an argument of the holiness of the Centurion, and love he bore to the jews Religion, that he built them a Synagogue, and at his charge provided them a fit place to worship God in: and our Saviour when he heard it, was the rather moved to go and help his servant: Luk. 7. 5, 6. And our Saviour (as little as he regarded stateliness and pomp in the whole course of his life) yet he made choice of an upper chamber that was large and trimmed, and prepared to celebrate the Passover, and the Lords Supper in: Mark 14. 15.  
The second general rule is. At our coming into the Congregation, and during the whole time of our abode in the Congregation, we 
2.  should behave ourselves reverently. We may not come into this place, as we would do into a dancing School, or Playhouse, leaping, or laughing, or ●…oying: neither may we go out of this place, as we would do out of such a one. But in our very coming in, and going out, and whole outward carriage, we should give some signification of the reverence that we bear to this place, and that we do indeed account it the House of God. When God had revealed himself to jacob in bethel, and he perceived that God was in that place and he not aware (and I showed you the last day, that the Lord is in a special sort present in our Church-assemblies also) it is said, he was moved with reverence (as the best translators read it) and said, how reverend is this place, this is none other than the House of God, and this is the gate of Heaven: Gen. 28. 6, 7. So David also professeth he would go to God's House in the multitude of his mercies, and in his fear he would worship towards his holy Temple, Psal. 5. 7. All things that are done in the Congregation should be done to edifying: 1. Cor. 14. 26. We should so carry ourselves, as our good example herein, may edify and stir up reverence in others, and not so, as we may grieve and give offence to others.  
The third general rule is this. We must come all to the beginning of God's public worship, and tarry till all be done. See this Zach. 8. 21. 
3.  And the inhabitants of one City, shall go to another, saying, let us go speedily to pray before the Lord, and to seek the Lord of Hosts, I will go also. Ezek. 46. 10. The Prince shall go in, when they go in, and when they go forth, they shall go forth together. Yea, It is the duty of God's people in reverence of his public worship, to be here before the beginning. It becomes them to wait for the Minister of God, and not to let him wait for them. The conversion of the Gentiles is noted by this sign that (they shall so love the word of Christ that) they shall wait for his Law. Esay 42. 4. And to such hearers is the blessing promised: Proverbs 8. 34. Blessed is the man that heareth me, watching daily at my gates, and giving attendance at the posts of my doors. It is said of Cornelius (and yet he was a great man and a Captain) that when he had sent for Peter, he called together his kinsfolk, and special friends, before Peter came, and waited for him: Acts 10. 24. And for tarrying till the end, we have a notable example, Luk. 1. 21. Though the public worship that Zachary the Priest performed, were not such as the people could make that use of, as our people may make of every thing, that the Minister useth in our assemblies; and though Zachary tarried much longer than ordinary, yet they waited till he had done, and would not away till he had dismissed them, and given them the blessing. The reasons of this are two. 1. There is nothing done in our assemblies, but all may receive profit by. 1. By the confession of sins and all other prayers used in the congregation, a man may receive more profit and comfort then by any other. That is the reason why the Apostles (even after the Ascension of Christ, when the typical honour of the Temple was abolished, and it had no more holiness in it, than our Temples have) were so delighted to go to the Temple to pray, at the times of public prayer: Acts 3. 1. and 22. 17. And all the Godly women at Philippi even with peril of their lives, were wont every Sabbath to meet together, only for prayer: Acts 16. 13. 2. By hearing of the Word read in the congregation, all may profit, as you may see: Deut. 31. 12, 13. Thou shalt read this law, before all Israel in their hearing that they may hear and that they may learn to fear the Lord your God and observe to do all the words of this law. 3. By hearing the Word preached, even by the meanest Minister of Christ, all may profit, if the fault be not in themselves, james 1. 21. It is able to save our souls, 1. Cor. 14. 21. Ye may all prophesy one by one, that all may learn, and may have comfort. 4. The singing Psalms in the congregation, furthers the fruit of the Word in the hearts of all the hearers; When the Apostle exhorteth the faithful that they would let the word of Christ dwell in them richly in all wisdom, Colos. 3. 16. he tells them that (to that end) they should teach and admonish one another in Psalms and hymns and spiritual songs. 5. All the faithful may receive benefit by the Sacrament of the Lords Supper: 1. Cor. 10. 16. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the Communion of the body of Christ? 6. By being present at the administration of Baptism, all may receive profi●…, for thereby we are put in mind of the Covenant, that God made with us in our Baptism, and the benefit that was sealed to us by it; that which is said by the Apostle, Rom. 4. 11. of Circumcision, may be said likewise of baptism that is come into the room of it, it is a seal of the righteousness which is by faith. And we are also thereby put in mind of the Covenant we made with God in our Baptism, whereof it is good we be oft put in mind, as appears by the care joshuah had to set up a great stone by the Sanctuary to keep in the remembrance of the people, the Covenant they had made with God, josh. 24. 26. 27. Thereby also we perform a duty of love to the infant and his parents, and to do good (in this kind especially) we should not forget, for with such sacrifices (and fruits of our love) God is well pleased, Heb. 13. 16. 7. By the blessing pronounced by God's Minister, all may receive good. When Aaron and his sons should bless the people, the Lord saith they should put his name upon the children of Israel, and he would bless them, Num. 6. 27. When the Priest and the Levites blessed the people, 2. Chron. 30. 27. it is said; Their cry was heard, and their prayer came up to heaven, his holy habitation.  
2. Though we could receive no profit by the exercises used in our assemblies, yet we must be present at them all, to do our homage unto God, and show the reverend respect we have to his ordinances: for there is nothing done in Gods public worship among us: but it is done by the institution and ordinance, and commandment of the Lord.  
1. It is his ordinance that whensoever the congregation assembleth, there should be all sorts and kinds of prayer used, yea this is a chief duty to be performed in our assemblies, 1. Tim. 2. 1, 2. I exhort therefore, that first of all supplications, prayers, intercessions, and giving of thanks be made for all men. For Kings and for all that are in authority, etc.  
2. It is his ordinance that in our public assemblies the Word should be read, Deut. 31. 11, 12. When all Israel is come to appear before the Lord thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing: Gather the people together, men, women and children, and thy stranger that is within thy gates, that they may hear, and that they may learn and fear the Lord your God, and observe to do all the words of this law. And it is plain by that place, Acts 13. 15. compared with Acts 15. 21. that it was the custom of the jews (while they continued to be the true Church and people of God) to read the Law and the Prophets (the whole Canonical Scripture) in all their Synagogues every Sabbath day.  
3. It is his ordinance that the Word should be preached, interpreted, and applied in our public assemblies, Eccl. 4. 17. When thou goest into the house of God be more ready to hear, etc. Acts 15. 21. Moses after he was read, was preached in the Synagogue every Sabbath day.  
4. It is his ordinance that the Lords Supper should be administered in the public assemblies, It was not only the custom of the people of God in Corinth to receive this Sacrament in the Church and place of their public assemblies as is plain by that which the Apostle writeth, 1. Cor. 11. 22. but they are also charged and commanded by him so to do, verse 33. 34 Wherefore my brethren, when ye come together to eat (the Lord's Supper he means, as appears plainly by that which went before) tarry one for another; And if any man hunger, let him eat at home, that ye come not together unto condemnation.  
5. It is his ordinance that Baptism should be administered in the public assemblies; as john did administer it in a solemn assembly, so our Saviour when he desired it, sent not for john to come to him to Nazaret to administer it, but came (though along journey, fourteen Dutch miles as Geographers think) from Nazaret to Bethabara, where john used to baptise, Matth. 3. 13.  
6. It is God's ordinance that in our public assemblies Psalms should be sung, for as it is evident by their titles that they were penned for the use of the whole Church in the most solemn worship of God; so were they used accordingly not only by David, 1. Chron. 16. 4. 7. and jehosaphat, 2. Chron. 20. 21. 22. and jehu did, 2. Chron. 33. 15. and Hezekiah, 2. Chron. 29. 30. but by our blessed Saviour himself also, at the celebration of the Passeover and of his holy Supper, Matth. 26. 38. yea it is plain by Psal. 81. 4. that there was a direct commandment and law of God, that required them so to do.  
7. It is his ordinance that the Minister should dismiss the congregation, by pronouncing God's blessing upon them, Num. 6. 23. Deut. 10. 8. and 21. 5. So that to refuse to come to any part of God's public worship, or to go away before all is done, is a disgrace and contempt done to the ordinance of God.  
The fourth general rule is this, we must (when we are present) join with the congregation in all the parts of God's worship, and do as the 
4.  congregation doth. I speak not of every congregation; but of a congregation of the faithful, of a congregation that is instructed and reform according to the Word of God. It makes much for the comeliness and reverence of God's worship, that all things in the Congregation be done in good order, and without confusion, 1. Cor. 14. 40. Paul being absent from them, rejoiced to think upon the reverend and goodly order that was in the assemblies of the Colossians. Col. 2. 5. And it is a principal part of the good order that should be in the Congregation when they all come together, and go together, pray together, sing together, and kneel together. In a word, when every part of God's worship is so performed by the Congregation, as if the whole Congregation were but one man; and on the other side it is a great confusion, when while some are hearing, others are praying; some sing, and some are silent. Therefore it is said, Nehem. 8. 1. All the people assembled themselves as one man, and Acts 2. 46. They continued daily in the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with joint consent, as if they had had all but one soul. And it is not fit for any Christian, either to come short of, or go beyond the Congregation in gestures of reverence and devotion in the public worship of God.  
The fifth and last general rule is this, we must teach our servants and children to show reverence to the Sanctuary and public worship of God. Men 
5.  may not suffer their children and servants to show contempt unto it. I showed you the last day, that the keeping of the Sabbath, and reverence of the Sanctuary are twice coupled together, Levit. 19 30. and 26. 2. Because no man can keep the Sabbath well, that doth not reverence the Sanctuary. And for the Sabbath, you know, God counts us not observers of it, unless we see to it, that our children and servants observe it also, Exod. 20. 11. Let no man say, If I myself reverence Gods Sanctuary, it is no matter though I keep in my house such as despise it. Abraham had been never the better, nor the more assured of God's blessing for serving God himself, if he had not commanded his sons and his household after him to do so too, Gen. 18. 19 David vowed unto God, that no deceitful person (that had a hollow heart towards Religion) should dwell in his house, Psal. 101. 7. Durst he then (think you) have kept any that was an open despiser of Religion? Neither let any say, it is no matter for children what behaviour they use in the Church, though they prate or play, or cry to the disturbance of the Congregation: for I tell you God cannot endure profaneness or contempt of Religion, no not in children, as is plain by his fearful judgement upon the children of Bethel, for scorning of his Prophet, 2. King. 2. 23, 24. Yea it stands us all upon to use the uttermost authority we have, to maintain the reverence of God's Sanctuary: for the open contempt done by any, may bring God's curse on us all; Did not Achan the son of Zerah commit a trespass in the accursed thing, (saith Phineas, josh. 22. 20.) and wrath fell on all the Congregation of Israel? and that man perished not alone in his iniquity. And certainly among other causes of the plague and other judgements of God upon the land this is not the least, that God's public worship is performed amongst us with so little reverence and devotion as it is, for this cause (saith the Apostle, 1. Cor. 11. 30.) many are weak and sickly among you, and many sleep.   

Lecture the seven and twentieth, October 3. 1609.  
WE have heard already out of the second general point that is to be observed in this verse, viz. the question she moves to our Saviour, that the worship of God is here called adoration, and from thence we were taught, That in all God's worship, not an inward devotion only of the soul, but an outward reverence of the body is required. And the last day we began to deliver the use of the Doctrine touching the necessity of outward reverence in the whole worship of God, and heard first that it served for Exhortation, then for Reproof. The Exhortation was that we should all learn to carry ourselves reverently in all the parts of God's worship. And for our direction therein, I told you there were rules given us in the Word, whereof some of them were general, and those were five (which I delivered to you the last day) and some particular which direct us how to carry ourselves in every part of God's public worship. And those I am now to deliver unto you: let me entreat your attention and patience while I finish this doctrine, the rather because it is not so pleasing I know unto the ear as many other things that may be taught unto you.  
But 1. It is a truth Christ hath taught us in his Word, and whatsoever God is pleased to teach, we must be content to hear. For thus saith the Lord of Christ, Ye shall hear him in all things whatsoever he shall say unto you. Acts 3. 22.  
2. It is a truth naturally arising out of this Text, and such as there be few places in Scripture from which it may be so fitly delivered as from this.  
3. It is a truth of continual use, and therefore we are bound to teach it, I have kept back nothing that was profitable unto you, saith the Apostle, Acts 20. 20. and if we be bound to teach it, you are bound to hear it also.  
4. It is a truth you have not oft heard; and my desire is to speak so fully of it now, that I may not need to teach it again.  
I told you the last day that there be six duties of Gods worship used in our Assemblies, and all of them by the ordinance and commandment of the Lord. For 1. We pray togeher. 2. We hear the Word read. 3. We hear the Word preached. 4. We sing Psalms. 5. We have both the Sacraments administered. 6. We hear and receive the blessing of God pronounced by his Minister. Now the Word of God hath given us particular direction how to carry ourselves in every one of these. For prayer we find three directions. 1. We should (if conveniently we may) kneel at prayer. The fittest gesture in prayer, is kneeling: because we have no gesture in use amongst us, so fit to express our humility by. For this we have a plain commandment, to use it when we may, Psal. 95. 6. Come let us worship and fall down, and kneel before the Lord our maker. So Paul taking his leave of the Elders of Ephesus, kneeled down and prayed with them all. Act. 20. 36. And so all the Christians at Tyrus accompanying Paul to the ship with their wives, and their children kneeled down on the shore and prayed, Acts 21. 5. Yea we have the example of far greater persons for this, namely of Solomon, 1. King. 8. 54. And of one that was greater than Solomon, even out Saviour himself, Luke 22. 41. 2. They that cannot conveniently kneel, should stand, or at least do as much reverence with some other gesture and posture of their body as they can. Some cannot conveniently kneel at prayer, through age and other infirmities, and we know God prefers mercy (even in this kind to ourselves) before sacrifice, Matth. 12. 7. Some by reason of their Seats cannot kneel conveniently. If the Minister should kneel at prayer in many Churches, the people could not hear him; no more could many of them do if they should kneel down themselves at his prayers. And edification should be more respected than gesture, or any other thing that is but a matter of circumstance, the Apostle blames the neglect of this as a chief fault in Gods public worship, 1. Cor. 14. 17. and professeth, verse 19 that himself had a chief respect unto this in all the parts of his Ministry; and vers. 26. gives this charge to the Church concerning every thing that is to be done in the Church-assemblies, Let all things be done to edifying. Such I say as cannot conveniently kneel should either by standing, or by some other gesture show as much bodily reverence as they can. For standing up at prayer, we have direction, Nehemiah 9 2. 5. Mark 11. 25. Luke 18. 13. And for the bodily reverence that they should strive to show, that can neither kneel nor stand up, we have old and weak Jacob's example, Gen. 47. 31. And Israel worshipped or adored towards the bed's head.  
If it be objected that David sat at prayer, 2. Samuel 7. 18. I answer, the word there used signifies as properly and usually to remain and abide in a place, or at a thing, as to sit; as Genesis 27. 44. Leviticus 14. 8. 1. Samuel 1. 22. and 20. 19 2. Samuel 19 32. in all which places the very same word is used in the original tongue, and must be understood not of the gesture of sitting, but of continuing and making some abode, as all the best translators do render it. And so it is also to be taken and understood there. David continued before the Lord. 3. All should with silence join in heart with the Minister, and in their understanding and affection, go with him in his prayer, and at the end of prayer witness their consent by saying Amen. And that this is the part and duty of the people in public prayer, is evident both by the example and direction of the Word in these places, 1. Chron. 16. 36. Nehemiah 8. 6. 1. Corinthians 14. 16.  
2. At the hearing of the Word preached, all must attend and hearken diligently, and our whole carriage must be such, as may no way hinder, but stir up, and help our attention to that that is taught, Acts 8. 6. The people gave heed to those things which Philip spoke with one accord. And we are commanded to hearken diligently: Esay 55. 2, 3. From day light till noon the ears of all the people were attentive: Nehemiah 8. 3. and Proverbes 2. 2. cause thine ears to hearken. Therefore it is noted to have been the use of the people of God (for the help of their attention) to fasten their eyes upon the Teacher: Luke 4. 20. and to keep their places: Nehemiah 8. 7. So that to sleep at Sermon, or to talk, or to suffer the eyes to wander here and there, or to read, (yea, though it be on the Bible, if we hinder our attention thereby to that that is taught) argueth want of reverence, and is a kind of contempt done to God's Ordinance. job speaking of the reverence that men did bear to him, saith: job 29. 9 When he spoke, the Princes stayed talk, and laid their hand upon their mouth, and verse 21. unto me men gave ear, and waited, and held their tongue at my counsel, and ver. 23. they waited for me as for the rain. In this respect, writing, and taking notes at Sermons (because: 1. It helps to keep the mind attentive to that that is taught. And 2. It helps the memory) is not unfit, how ever it be thought by some to be some hindrance to the words working upon the affection in hearing.  
3. At the hearing of the Word read, some further gesture and outward signification of reverence is to be used, then is required at the hearing of the Sermon. See a proof of this in the example of the Teacher: Luke 4. 16. Our Saviour when he read his Text, stood up to read; When he began his Sermon he sat down: verse 20. See another proof of it in the example of the hearers: Neh. 8. 5. When Ezra opened the book to read the Scriptures, all the people stood up. But when they heard the Sermons, they were wont to sit, Ezek. 33. 31. My people sit before thee and hear thy words.  
If you ask what reason there is for this, seeing 1. The people of God do (out of doubt) receive more profit and comfort by the Word preached, then by the Word read: faith comes by hearing saith the Apostle, Rom. 10. 17. and 1. Cor. 1. 21. it hath pleased God by the foolishness of preaching to save such as do believe. 2. God works more mightily by the preaching of the Word, then by the Word read: When Paul saith, Rom. 1. 16. That the Gospel is the power of God unto salvation, what meaneth he by the Gospel? surely the preaching of the Gospel, as appears, vers. 15.  
I answer, that though this be so, yet is the Word read in itself of far greater excellency, authority, and certainty than the Sermon of any Preacher in the world. For, 1. It comes more immediately from God: all Scripture is given by inspiration of God, 2. Tim. 3. 16. And though it be translated by men, yet is there in it far less mixture of humane ignorance, and infirmity, then in preaching. While the Word is read, we are sure we hear God speaking unto us, and that it is the truth that we hear: But not always so when man preacheth, for the best man is subject to error: Rom. 3. 4. and 1. Cor. 13. 9 We know in part, and prophesy in part. 2. The Word that is read, is the foundation of all Sermons, and the very Touchstone whereby they are to be tried. To that which we hear read, simple and absolute obedience is due, without any question made of the truth and certainty of it, so is it not to that we hear preached, further than we find it agreeable to the written Word: Acts 17. 11. They of Berea are commended for examining that which the Apostles themselves did teach. And a commandment is given us: 1. Thess. 5. 11. to prove that we hear, and comparing that with verse 20. it is plain that in doing so, we show no contempt to our Teachers. So you see the custom of our Churches in sitting bare, while the Word is read, is grounded upon good reason and warrant from the Word of God, and such as it well becomes every one of God's people to conform themselves unto.  
4. I have been long in directing what outward behaviour should be in these three exercises. In the three following I will be the briefer. In singing of Psalms; though we should respect the matter more, than the Tune, or Music, and use the Tune only as a means to stir up, and increase good meditations and affections in our souls, Col. 3. 16. Teaching and admonishing one another, in Psalms, and Hymns, and spiritual Songs. Yet is there (for the reverence of this part of God's worship, due respect also to be had of keeping the Tune. And as they show contempt to the ordinance of God that sit mute and join not with the Congregation in it, so do they also, that by not keeping the Tune, do disturb and breed confusion in the Congregation. It is said of those that sung in the Temple, that they sung as if they had been all but one man, making one sound to be heard in praising the Lord. 2. Chron. 5. 13.  
5. In the time that either of the Sacraments are administered, we have partly learned how we should behave ourselves by that which we have already heard. For in the administration of both the Sacraments the greatest part of the time is spent in prayer, and in reading of the Word, and in singing of Psalms. But besides all this that hath been said, this one direction is peculiar to the Sacraments, that we must use the help of our eye, and behold that which is done in the Administration of the Sacraments, we must be hold when the Water is applied, the Bread broken, the Wine poured out and given. In the other parts of God's service, the Lord teacheth, and helpeth our edification, by the use of our ear, in this by the use of our eye also. In which respect also the Sacrament is called a visible word. When Moses took the blood of the Sacrifice and sprinkled it upon the people, he bade them behold the blood of the covenant which the Lord made with them: Exod. 24. 8.  
6. When the blessing is pronounced by the Minister of Christ, at the end of God's public worship, and dismissing the Congregation. The people (in reverence to the Lord whose blessing they are to receive thereby) should stand up. When Solomon (who in that was more than a King) blessed the Congregation of Israel, it is precisely noted by the Holy Ghost, that the gesture the people used while Solomon gave the blessing, was standing, 1. King. 8. 14. 2. Chron. 6. 〈◊〉. and all the Congregation of Israel did stand. Thus have I finished the first Use of this Doctrine, touching the outward reverence due to the Sanctuary, and given you directions out of God's Word, how yo●… should carry yourselves in his public worship.   

Lecture the eight and twentieth, October. 10. 1609.  
IT remains now that I come to the second Use, and that is for reproof of such as bear no reverence, but show open contempt to the public 
Use 2.  worship of God. And I find three principal faults in this kind. 1. The neglect that is had of the place itself where our Church assemblies are kept, I mean of our Churches and Temples. 2. The refusing to be present, and to join with the assembly in God's worship. 3. The unreverent behaviour and contempt that is done to God's worship by them that use to be present at it.  
1. It is a sin and contempt done to God's public worship, when our Churches are spoiled and defaced. The Prophet complaining of the enemies of God's people, Psalm 74. 10. that they did blaspheme God's name, that they blasphemed and reproached the Lord, verse 18. he gives this for one reason of it, verse 8. that they burned up the Synagognes' of God. Yea it is a sin and contempt done to God's worship, when there is not care had that they be decently and comely kept and maintained. I have already granted that it hath been the folly and superstition of the Papists to think, that 
Lect. 26.  their Temples could never be (for the building and furniture) stately and glorious enough. And if any shall object for their superstition, the glory and stateliness of Salomon's Temple. I answer, the comparison and proportion will not hold between that Temple and ours, but between the Synagogues that the jews had and our Churches. By reason of three notable differences that are (as I then showed you) between the Temple at jerusalem and our Temples; yet may we truly say, that as superstition made the Papists too careful and bountiful, so profaneness and Atheism hath made us too void of care herein. The dust and cobwebs where with the seats and Pulpits, and walls of our Churches in most places are hung, the small reparations that are made of them, do proclaim su●…iciently to God and men, how small reverence we bear unto the Sanctuary and worship of God. It is a fowl sin and contempt done to God's worship, that Parishioners either will not be at charge to maintain such as may keep the Church decently, or (if they be willing to be at that charge, yet) are altogether careless to see it done, to see that such as they maintain to this purpose do their office. David thought it unfit (though he were a King) that his own house should be more handsome than the House of God, 2. Sam. 7. 2. And though the Lord would not let him build him an house, yet he commends his affection for it. Thou didst well (saith he, 2. Chron. 6. 8.) that thou wert so minded. But with us every mean man's house is more handsome and better kept, than the House of God: yea the barns and stables of many men, are better kept then their Churches are. When the Tabernacle of the Congregation was to be built, the people of all sorts, rich and poor, men and women contributed so bountifully and readily towards it, that Moses was fain to make a Proclamation that they should bring no more. Exod. 36. 6. I warrant you, there needs no such Proclamation now adays. Every man grudges to give two pence a year towards the repairing of the House of God. The cause that moved David to be at such cost in preparing for the building of the Temple was this (as himself telleth us, 1. Chron. 29. 3.) because He had a delight in the House of his God. And the true cause then why we now a days will be at no cost with God's House, is because we have no delight in the House of God. David rejoiced greatly, and praised God for the zeal and willingness that he saw in the people to contribute towards the building of the Temple, because he knew God was highly pleased with it, and would bless them for it, 1. Chron. 29. 9, 10. And it must needs then be a just cause of grief to every godly man to see the irreligiousness of the people now adays, and how extremely careless they are of the House of God; because he cannot but know, that God must needs be highly offended with the people, and plague them for this sin. And so we find that the Prophet speaking of a curse that was laid upon the jews in their substance and labour, Hag. 1. 6. He gives this for the chief reason of it, that themselves dwelled in seeled houses and suffered the House of God to lie waist, Hag. 1. 4.  
The second kind of contempt done to God's public worship, is the refusing to be present, and join with the assembly in the worship of God And I find three sorts guilty of this sin.  
The first are they, that do ordinarily (without any just or necessary occasion) absent themselves from the assembly, keep their beds, or their shops, or the alse-house when they should be here. I know these men will be ready to say, our Preachers are proud, they would have all men to hear them, they take it in great budgin if one be away when they preach; and it is no marvel sure, for what good shall we get by hearing of them? If such or such eloquent learned famous men did preach, we would give them the hearing. To these men I say first, be not deceived, there is none of us so simple as to be proud of such hearers as you be. Can a Preacher think you be proud to see drunkards, or whoremongers, or blasphemers, or profane fools that scorn all goodness to come and hear him? Surely as much as Ezechiel was, when the Lord told him, Ezek. 2. 3. 5. I send thee to the house of Israel, and thou shalt say unto them, thus saith the Lord. But surely they will not hear for they are a rebellious house; and see what comfort he took in such hearers, Ezek. 3. 14. he went in the bitterness of his spirit to preach unto such men No, no, we glory not at all to have our ministry frequented by some men; but there are many, that we are glad to see that they keep themselves away, and sorry at the heart when we see them come into the Church; as it may seem john was, when he saw the Pharisees and Sadduces come to hear him, a generation of Vipers (saith he, Matth. 3 7.) who hath warned you to flee from the wrath to come? as if he should have said, who brought you hither, what do you here?  
But 2. let me tell thee, thou mightest receive profit (if the fault be not in thyself) by the meanest of us that preach, at least more than thou canst do in thy bed, shop, or alehouse.  
3. If thou wert sure thou couldst not profit yet must thou come to do thy homage to God, and show thy reverence to his ordinance, give unto the Lord the glory due unto his name (saith the royal Prophet, 1. Chron. 16. 29.) bring an offering and come before him; worship the Lord in the beauty of holiness, thou deniest to give to God the glory due unto his name, if thou neglect to come before him, and to worship him in his Sanctuary. We do not require you to come to do any duty or homage therein unto us, but unto God, and if (in refusing to come) you did but discountenance, disgrace, and show your contempt to us, than the matter were not great; but thou wilt find one day, that by this wilful absenting of thyself, thou hast discountenanced and disgraced the ordinance and worship of God, and so despised and showed contempt to the Lord himself. Thou shalt one day find that Christ will make that good upon thy soul which he hath said, Luke 10. 16. He that heareth you, heareth me, and he that despiseth you despiseth me, and he that despiseth me, despiseth him that sent me: and can that seem unto thee a small matter?  
The second sort that offend in refusing to be present at God's public worship are they that prefer the service that is done to God in a Chapel or private chamber before that that is done in the public assembly. True it is (and no man may deny but) it may be lawful to have all the parts of God's public worship used in a private Chapel, or for want thereof in a chamber. For preaching of the Word, we have a plain warrant in the example of the Apostles who used to preach in houses sometimes, even then when they had liberty to preach in the Temple, Acts 5. 42. Yea the Sacraments (which are the most solemn parts of God's worship) may also sometimes be lawfully administered in a family, namely when 1. Either through persecution the doors of God's House are shut against us, and we cannot be permitted to receive them in the Congregation according to Christ's ordinance, or 2. When a family is of itself a competent and distinct Congregation, and such as useth to join together in all parts of God's public worship without offence to Church-governement. For so we read of Baptism administered in Cornelius house, Acts 10. 44. 47. and the Communion in a chamber at Tr●…as, Acts 20. 8. But the most solemn and public, and best frequented assemblies of God's people, are much fitter places for God's public worship, than any private Chappells or Chambers, and to be preferred before them. And for any (through niceness, or idleness, or out of disdain to join with the base multitude) to neglect the Church-assemblies, and to rest in their domestical devotions, is a great sin. See what account the godly made of the public assembly, and what an adventure they made for it, and that even in such a duty, as they might have performed in private, namely in prayer, Acts 16. 13. Nay see what account our Saviour himself made of the public assembly, Luke 4. 16. his custom was (even before he was a Preacher) to frequent the Synagogue every Sabbath day.  
Three Reasons there be why all men should prefer the worship that is done in most public assemblies, before that that is done in more private places.  
1. The respect of our own good: for we may look for a greater blessing from God upon his ordinances in the public assemblies then in more 
1.  private meetings. Even to our Church assemblies that may be applied that we read, Psal. 87. 2. The Lord loves the gates of Zion above all the habitations of jacob, Matth. 7. 7. Prayer is compared to seeking of a thing that is lost, and to knocking at a gate we desire to enter into. And when many seek a thing, there is more hope of finding it, when many knock at heaven gates they will be the better heard. Therefore when God's people have showed more than ordinary desire to prevail with God in their prayers they have showed more than ordinary care that the assemblies might be as public as might be, joel 2. 15. Blow the trumpet in Zion, sanctify a fast, call a solemn assembly, verse 16. Gather the people, assemble the children, etc. as if he should say, leave none out. jehosaphat, 2. Chron. 20. 3. proclaimed a fast throughout all judah, verse 13. All judah stood before the Lord with their young ones, wives and children, and judg. 20. 20. Then all the children of Israel went up, and all the people came also into the House of God, and till than they prevailed not. That is the reason also why Hezechias was so careful to gather such a solemn assembly to keep the Passeover, 2. Chron. 30. 1, 2.  
2. The respect we should have to the good of others, for we may much benefit others by our good example. David professed he received much 
2.  good by beholding the forwardness of his people in going to the House of God, Psal. 122. 1, 2. How much more good, will the example of great men do of the multitude, when they are such diligent frequenters of God's worship. That is the reason why the Lord would have the Prince not only to join with God's people in his service, but to be in the midst of them, that they might all see him, Ezek. 46. 10. It is said that the scaffold Solomon made for himself in the Temple, was in the midst of the Court, so as all the people might see him, 2. Chron. 6. 12, 13. And of King joash it is said, that so soon as ever Athalia came into the Temple, she saw the King stand by the piliar as the manner was, 2. King. 11. 14. So it is also said of josia, 2. King. 23. 3. By which three examples it is plain that the King's seat was so set in the Temple, that all might see him there.  
3. The respect we should have to the honour of God, for the more public the assembly is wherein we worship God, the more public is the profession 
3.  which we make of the homage and duty that we owe unto him. Therefore it is required, Psalm 29. 12. of great men to worship the Lord in the Sanctuary, that so they might give unto the Lord the glory due unto his name. That is the reason why David vowed he would give thanks to the Lord in a great Congregation, and praise him among much people, Psalm. 35. 18. And Hezekiah resolved to go up to the House of the Lord the third day so soon as ever he was recovered, 2. Kings 20. 8. And David professed that it had been one of the chief comforts he had in the world, that he had been wont to go with the multitude to lead them to the House of God, Psalm 42. 4.   

Lecture the nine and twentieth, October 17. 1609.  
THe third sort that offend in refusing to be present at God's public worship, are such as make no conscience to come to the beginning of it, and to stay to the end of it. I condemn not all, that sometimes come after the beginning, nor all that sometimes go out before the end; but them that do this ordinarily, them that make no conscience of this, I condemn; nay the Doctrine that I have taught you out of God's Word (concerning the outward reverence that we owe to God's public worship) condemneth such. And because I see many of them that have most knowledge, and are forwardest professors offend this way, I will manifest the sin of these men in three several respects and considerations.  
1. They sin against themselves, and they hinder themselves of the profit they might receive by the worship of God. For as he that is away from 
1.  any part of the Sermon, shall profit the less by that which he doth hear (if he come after it is begun, or go away before it be ended) So is there no one part of God's service (not the confession, not the prayers, not the Psalm, not the blessing) but it concerns every one; and even one may receive edification by it, as I proved to you at large, not long since. Besides, it would be a great help to men's profiting by God's service, if they would not rush suddenly into it, out of their worldly business, or worldly and profane talk, but come so into God's House, that they may have some time to set their hearts in tune, and lay aside all worldly thoughts before God's service do begin. This is that, that was signified by that ceremony which God enjoined Moses, Exod. 3. 5. Put off thy shoes, for the place whereon thou standest is holy ground. The promise that is made to our prayers, runs thus, job 11. 13. If thou prepare thine heart, and stretch out thine hands unto him: the stretching out of our hands (or of our voice either) is to little purpose, if our heart be not prepared first. If we could say before every part of God's service, as David did, Psal. 57 7. My heart is prepared O my God, my heart is prepared, I will sing and give praise; doubtless we should find more comfort and edification thereby then we do.  
2. They sin against the Congregation and hinder the profit, and edification of others. One chief cause (doubtless) why so many offend this way, 
2.  is because they see such and such, that are their betters, and have more knowledge than they, use to do so. In so much, as let us teach men their duty in this never so plainly, out of God's Word, we shall never be able to reform many, till some of you give better example. When the people answered jeremy so desperately, the word that thou hast spoken unto us in the name of the Lord, we will not hear it of thee, jer. 44. 16. The reason is given, vers. 17. that they had the example of their Fathers, and Princes, and husbands, to justify that they did. Besides many coming so late, give occasion of distraction, and drawing away the minds of others, from that part of God's service, that is in hand. And this may seem to be one reason, why there is such a special charge given to the Prince (above others) that he shall neither come into God's House, after the people are assembled, nor go out before them, Ezek. 46. 10. Because, if he should come or go by them, while they are at any part of God's service, (though it be while they are upon their knees at prayer unto God) they would be ready to leave the service of God, and rise up to do reverence to the Prince, how unfit soever it be for them to do so.  
3. They sin against the worship of God itself, For as the forwardness in coming betimes to God's service, argueth our reverence 
3.  we bear to it, and delight we take in it; so our coming so late, must needs argue the contrary. 'Tis noted for a property of God's people, that they came willingly at the time of the assembly, Psal. 110. 3. And the Holy Ghost speaks it to the praise of Hezekiah, 2. Chron. 29. 20. that upon the day, that he was to do public worship in the House of God, he rose early. Certainly by this example we should learn, that they that cannot in a short time be ready to come to God's House, but have much to do in the morning, they should rise earlier on the Sabbath, and on such days of public exercise, then on other days, 2. Chron. 29. 36. It is said to have been a great comfort to Hezekiah to see, with what readiness and forwardness the people came to the House of God. And as that was so to him, so on the contrary, it is a just cause of complaint, and grief to the godly, to see the backwardness of the people now adays in coming to God's House. Besides, look what part of God's service, we refuse to yield our presence to, to that we do a contempt, and show abase estimation we have of it. And in esteeming basely of the least part of God's service, used in the Congregation, we show contempt to God. For there is nothing done in our assemblies, but by his ordinance, as I have proved to you at large not long since. So that I may conclude as, 1. Thess. 4. 8. He that despiseth these things, despiseth not man, but God.  
If any man shall say, though this be a fault, it is but a small fault, and therefore it is no great matter, though he use it still, notwithstanding all this, I have said against it. I would wish him to consider these five points.  
1. That he that gives himself liberty wittingly and willingly to continue in the least sin, hath obtained the pardon of no sin: james 2. 10. He that keeps the whole Law, and fails in one point, is guilty of all.  
2. This is a sin against the first Table, that immediately concerneth God himself, and therefore cannot be a small sin: Matth. 22. 28. The first is called the first and great command meant.  
3. It is a public and scandalous sin, and no sins that are public and scandalous unto others, can be small sins. The Lord gives this as a reason, why he so sharply punished Moses and Aaron, for not believing his promise (of giving water out of the rock) because it was in the presence of the children of Israel, that they showed this infidelity: Num. 20. 12. It was a public and a scandalous sin.  
4. Though it seem a small sin to come after the beginning of God's service, and go before it be ended, yet the root from whence this grows, is a despising, and an unreverent estimation of God's ordinance, (as I have already proved) and that is no small sin. The Lord when he would make known to David the heinousness of his sin, calls him to the consideration of this bitter root, from whence it grew: 2. Sam. 12. 10. The sword shall never depart from thine house, because thou hast despised me and taken the wife of Vriah.  
5. Though this sin were small, when you committed it of ignorance, it cannot be small, now it is thus revealed to you by the Word, to be a sin, and you shall commit it against knowledge, james 4. 17. To him that knoweth how to do well, and doth it not, to him it is a sin, with a witness as we say: 1. Sam. 15. 23. Rebellion is as the sin of witchcraft, and disobedience or repugnancy to the will of God, is wickedness and Idolatry.  
3. The third and last sin, that I told you was to be reproved by the Doctrine, is the unreverent behaviour and contempt that is done to God's worship, by them that use to be present at it. Three sorts of people I find that are to be blamed in this kind. 1. Such as admit to all the privileges of the Church, them that are scandalously profane and wicked men. 2. Such as 
1.  join with us in God's service, and show not the outward reverence that becometh 
2.  them in it. 3. Such as being present, do show themselves openly profane, and contemners of God's Sanctuary and service. 
3.   
1. It is a great contempt done to God's public worship, when all without difference, are admitted to the privileges of the Church, as if they had equal interest in them with the people of God. When such as are known to the Congregation to have committed whoredom, have their children instantly admitted to Baptism, (no necessity on the infant's part requiring haste) before themselves have given satisfaction to the Congregation by their repentance: when such as are known to the Congregation to be ignorant, malicious, unclean, unjust persons, drunkards, and blasphemers, are admitted to the Table of the Lord: when the House of God is made as a common Inn, that receives guests of all sorts to come into it, and entertains all alike. The gates of God's House are called the gates of righteousness: none should presume to enter into them, but such (as in profession and endeavour) are righteous men, Psalm 118. 19 20. Open ye unto me (saith David) the gates of righteousness, that I may go into them, and praise the Lord. This is the gate of the Lord, the righteous shall enter into it. They had therefore under the Law, by God's appointment, at the time of the assemblies, certain Levites that were Porters set by the gates of the House of the Lord, that none that was unclean in any thing should enter in: 2. Chron. 23. 19 And you shall see what diligence was enjoined them in their office: 2. Chron. 35. 15. The Porters waited at every gate, and might not depart from their service. And hath God less care of his service under the Gospel, than he had under the Law? john admitted none to Baptism, but such as made profession of their repentance. Matth. 3. 6. And may we admit such now (for children now are admitted in their parents right) as are known to have begotten those children in whoredom, that they bring to Baptism, and profess not repentance? None that had any legal uncleanness upon them, might eat the Passeover, Num. 9 6. And it is said that Ezra had none to join with him in the Passeover, but such only, as had separated themselves from the filthiness of the Heathen, and joined themselves to God's people to seek the Lord God of Israel, Ezra 6. 21. And may we admit to our Passeover, such as separate themselves from no filthiness nor seek at all to know and please the Lord?  
Three great evils there are that come of this. 1. Occasion is given to the weak to mislike our Religion. This is one principal cause that hath made our assemblies and worship so contemptible, and odious to the Brownists, and caused them to separate from us, and to make so fearful a schism, and rend in the Church; (I excuse them not in it; I know they sin grievously) but I say in this case as our Saviour doth, Matth. 18. 7. Woe be to the world because of offences; Woe be to the Brownists that take this offence; but withal I say, as Christ saith there: Woe be to the man by whom the offence cometh; and as the Holy Ghost speaketh of the sin of Elies' sons, so speak I of the sin of these men, 1. Sam. 2. 17. The sin of the young men was very great before the Lord; for men abhorred the offerings of the Lord. Did the people well to abhor the offerings of the Lord? No verily, it was the people's sin so to do, as you shall find vers. 24. But yet the sin of Elies' sons was very great before the Lord; because they gave the people occasion so to do.  
2. The blessing we might otherwise receive from God in our Church-assemblies, is greatly hindered thereby. The Lord (out of the care he hath of his Vineyard) hath taken order, 1. That it should have an hedge and fence about it, and not lie open to every beast that would come in. 2. That the stones (that might hinder the fruitfulness of it) might be gathered out of it. 3. That there should be a Watchtower even in the midst of it, Esay 5. 2. And one chief cause (doubtless) why the Lords Vineyard among us is no more fruitful than it is, is this, that it wants this fence, it lies open, the stones are not gathered out of it; either we have not any Watchtower in the midst of it or (if we have) there is no body in the Tower to watch, who comes to pluck and gather, who comes to spoil and devour the Lords grapes.  
3. The holy things of God are profaned thereby. The Lord complains by his Prophet, Ezek. 22. 26. That the Priests of judah had defiled his holy things, and he was profaned amongst them; and gives this for the reason: They put no difference betwixt the holy and profane, neither discern between the clean and the unclean. And the Apostle tells the Corinthians, that if they did not put the incestuous person from among them, but were so remiss, in exercising the censures of the Church, the whole Congregation would be endangered thereby, 1. Cor. 5. 6. Know ye not (saith he) that a little leaven leaveneth the whole lump. This is a chief cause of the marvelous increase of drunkenness, uncleanness, and profaneness in most places; that infamous sinners are thus admitted to the privileges of the Church. I say more, this extreme profanation of God's ordinances amongst us, may give us all just cause of fear, that God will deprive us of them; and of this gracious liberty in his worship and service, that we do enjoy, and say of us ere long, as he said of his ancient people, not long before their captivity, jer. 11. 15, What hath my beloved to do within mine house?  
2. The second sort of them that I told you were to be charged with this third and last sin, are such as join with us in God's service, and show not the outward reverence in it, that becometh them. Of this sort there are very many.  
1. Some attend not to the worship of God, that is in hand though they be present at it. It is a sin and a disorder (I say not to sleep or talk at any part of God's service; for they that are blind, may discern the sin of such as do so) but even to be busied in any action (that is otherwise good and holy) if thereby we be hindered from attending to the public worship of God. The reading of our Bibles, or turning to the places that are alleged (if thereby we be hindered from attending) is a sin. The Noble men of Thessalonica, while they heard, received the Word with all readiness, and (afterward) daily searched the Scriptures, Acts 17. 11. To be at our private prayer, while any public part of God's worship is in hand (because it draweth away our mind from the public worship which is to be preferred before the private) is a disorder certainly, and some degree of contempt done to God's public worship.  
2. Some will not vouchsafe to be bare at the reading of the Word; some will be bare at the Psalms, not at the Chapters. And if they could justly pretend infirmity for it, they were to be excused, But they will not be bare many of them, so long as the Text is in reading; yea every youth and boy in our Congregations, are wont to be covered while the Word is read.  
3. But the chief abuse in this kind, is the neglect of kneeling in prayer; many that will kneel at their own private prayers (which they make at their coming into the Church) can never be seen to kneel at the common and public prayers. 2. Many that will kneel at the Lords prayer, will kneel at no other; whereas (though the Lord's prayer be in sundry respects more excellent than any other; yet) there is as much reason we should kneel at any other prayer, as at it. For the reason of our kneeling, is not the excellency of the words that are used in prayer, but the reverence and duty we owe to the person we pray unto. 3. Some use not to kneel at any prayer; though they use kneeling in a buttery or a seller, or alehouse, in drinking of healths, they can never be seen to kneel in the House of God in prayer to him. I know what men pretend for this; if the person to whose health they drink be such as to whom (in the civil custom of our country) the knee is due, it cannot be (say they) unlawful, and unfit in drinking to their health to kneel down. But (how witty soever these men be to excuse their sin) it is certain, this use was first taken up in scorn and contempt of prayer. And therefore it is not to be marvelled, if they that have thus abused their knee in doing homage to the devil, be so void of grace as never to bow their knee to the honour and service of God. But let them that use so oft to drink healths upon their knees, consider what they will answer to the Lord for so great profaneness.  
3. The third and last sort of them that I told you are to be charged with this sin (of not showing due reverence to God's worship when they are 
3.  present at it) are they, that though they will come sometimes to the House of God, (specially if they have the example of their betters to draw them unto it) yet carry themselves so, as if they did study to show that they despise our assemblies, and the worship we do to God in them. As many Papists that are present when we give thanks to God in our meals, will by some outward behaviour witness their dislike, so do these men, (being in heart either Papists, or Atheists which is worse) carry themselves in our public assemblies. By prating, and laughing, and playing the parts of jesters, and profane fools, they do purposely both hinder themselves, and all that are near unto them, from profiting by any thing that is taught; yea endeavour all they can to make the Word and service of God ridiculous and contemptible unto others. Surely, the sin of these men is exceeding great before the Lord. Our Saviour calls these despisers and scorners of holy things dogs. Matth. 7. 6. When the Holy Ghost would show that Nimrod was an oppressor in high contempt of God, he calls him, A mighty hunter before the Lord. Gen. 10. 9 And surely these that dare be thus profane even in the place of God's special presence (before the Lord) may well be said to be profane in the highest degree, profane in high contempt to God himself. It were to be wished such men would keep themselves away from God's Sanctuary; or that we had such porters to keep them away as they had under the law, 2. Chron. 23. 19 For they do enough to bring God's vengeance on us all by their sin.  
But to conclude I will say to these men (though I hope there be none such here, and if there were, I have small hope to do them good, as the Apostle doth) 1. Cor. 10. 22. Do you provoke the Lord unto anger; are you greater than he? jer. 7. 19 Do they provoke me to anger saith the Lord, do they not provoke themselves to the confusion of their own faces? Didst thou never feel the terror of the Lord? Did the fear of his glorious power and majesty never strike thine heart, and make it to tremble? How hast thou been affected in the thunder and lightning this last summer? If thou hast, let this restrain thee from this profaneness, and teach thee to adore and do him reverence specially in his Sanctuary. See how this reason is urged by the Prophet. Psal. 29. when he had exhorted the greatest, verse 2. to give unto the Lord the glory due unto his name, which they could never do unless they did worship and adore him in his glorious Sanctuary; he speaks much, vers. 3.— 9 (as an effectual reason to move them to it) of the glory, and greatness, and power of God that appears in the thunder and lightning; and vers. 9 concludes his speech, in it thus and in his temple doth every one speak of his glory, as if he should say, in his temple his glory appears much more than in that; and the greatness and glory of God that appears in that, makes men give the more glory to God in his Sanctuary, and show the more reverence in it.   

Lecture the thirtieth, October 24. 1609.  
IT remaineth now that we come to the question itself, which this woman propoundeth to our Saviour, wherein (that we may the better receive our instruction from it) these three things are to be observed.  
1. That (perceiving him to be a Prophet, and one that could tell secrets) she sought not to know her fortune (as we say) how long she should live, how many more husbands she should have; or how many children, what manner of ones they would prove, or such like matters; which (if she would have yielded to that curiosity, that is in us all by nature) she would have questioned with him about; but (being effectually touched in conscience by the Spirit of God with remorse for her sin, and desire of salvation) she seeks only to be instructed by him in a chief ground of Religion, and case of conscience.  
2. Though she were but a woman, and a Samaritan, and an harlot, yet did she take notice of a main controversy, that was between the jews, and Samaritans about the right way to salvation, and true manner of serving God, yea she was acquainted also with the chief reason, that the Samaritans alleged for themselves.  
3. She satisfieth not her conscience in the long custom of all her neighbours and antiquity of their Religion: neither fears the imputation of lightness and inconstancy amongst her neighbours; but calls in question the Religion which herself and all her ancestors had profe●…ed, and earnestly desires to be resolved by Christ, whether it were the true Religion or no. And from this example thus considered, we have this Doctrine to learn for our instruction: that  
Every Christian, even women are bound to seek to be resolved, and settled in the knowledge of the true Religion of God. Before I come to the 
Doct. 5.  proof of this, two things are to be premised for the right understanding of the Doctrine.  
1. I do not say that every one is bound to study the controversies, so as to be able to answer an adversary. For this is a special gift required of the Minister to be able to convince the Adversary, Tit. 1. 9 And to stop his mouth, verse 11. Yea it may do hurt to a weak Christian, to busy himself much with controversies, to read the books of adversaries to the truth, or confer with them, Rom. 14. 1. Him that is weak in the faith, receive, but not for controversies in disputation.  
2. I say not that there is the like measure of knowledge required of every Christian. For 1. Of us that live in these days (in which the light is so clearly revealed, in which, besides the Ministry of the Word, there are books of all sorts written) more knowledge is required, th●…n was of our forefathers. 2. Of such as live under better means of instruction, more is required, then of such as live under a dumb and ignorant Ministry. The Apostle sharply reproves the Hebrews, Chap. 5 12. for that (whereas considering the time they lived in, and means they had enjoyed, they ought to have been teachers, yet had need to be taught their first principles: and tells them, Heb. 6. 1. 3. That unless they were careful to grow forward to perfection, they were in great danger to fall into the unpardonable sin. 3. Of such as have more leisure, and fewer distractions through worldly business, God requires a greater measure of knowledge then of others. That which the Apostle speaks of unmarried persons, holds good proportion with Gentlemen and others, that (by reason of their estates) are freed from that toil in worldly business that others have, 1. Cor. 7. 32. The unmarried careth for the things of the Lord, how he may please the Lord, verse 33. He that is married careth for the things of the world. 4. Of such as God hath given best natural parts, best wits, and best memories unto, he requireth more knowledge then of others. For that speech of Christ is general; To whomsoever much is given, of him shall be much required, Luk. 12. 48.  
Yet remains the Doctrine true, that every Christian (of what sex and condition soever) is bound to seek to be resolved and settled in the knowledge of the true Religion of God. Observe the confirmation of this Doctrine in three several points.  
1. Every one is bound to seek the knowledge of the truth: 1. Tim. 2. 4. God would have all men (all sorts) to be saved; but how? and to come to the knowledge of the truth. Though the Lord be infinite in mercy, yet they can have no comfort in his mercy, that have no knowledge: Esay 27. 11. It is a people of no understanding, therefore he that hath made them, shall have no compassion of them, and he that form them, shall have no mercy on them: Say a man lead an honest and virtuous life, that will not serve his turn, without knowledge: 2. Pet. 1. 5. join to your virtue knowledge: Say a man hath a good meaning, and be devout and careful to please God; this will do him no good without knowledge: Rom. 10. 2. The jews had the zeal of God, but it was not according to knowledge; and therefore for all their zeal the wrath of God came on them to the utmost: 1. Thess. 2. 16.  
2. No man is to content himself with some smattering, or small measure of knowledge, but every one is bound to seek for certainty, and to have a sound judgement, and settled resolution in the matters of his Religion. Rom. 14. 5. Let every man be fully persuaded in his mind, that he may be able to say, as, Rom. 14. 14. I know and am persuaded through the Lord jesus. And Paul's prayer to God for the Colossians was (and if he desired it for them, they were bound to desire it for themselves) that they might know the mysteries of Religion in all riches of the full assurance of understanding, Coloss. 2. 2. and verse 7. requireth, that they would seek to be rooted, and established in the faith. And Peter reports of all the faithful he wrote to, that they had knowledge and were established in the present truth. 2. Pet. 1. 12. And 2. Pet. 3. 17. Beware lest ye fall from your own steadfastness; verse 18. but grow in grace and in the knowledge of our Lord. And Paul tells the Colossians: Chap. 1. 22, 23. That Christ will present them holy and unblameable unto God, if they continue in the faith, grounded and settled and be not moved away from the hope of the Gospel. Though it be not required of every Christian to be able to answer every thing that is objected, yet should he be, propositi tenax, so sure of that truth, which he hath learned out of God's Word, that nothing that is objected by any adversary, may draw him from it: 1. Cor. 2. 15. He that is spiritual discerneth all things, and he is judged of no man: Insomuch, as though the learnedst man in the world, yea an Angel from heaven should object against it, yet he would not yield to him, Gal. 1. 8. 9 In this respect the faithful man is compared to a tree that grows by the rivers of water, and is well rooted. But the hypocrite to the chaff, Psal. 1. 3, 4.  
3. Every one that hath means is bound so far forth to take notice of the controversies of Religion, as may serve for the settling of his own heart in the truth. 1. Cor. 14. 20. Brethren, be not children in understanding, but of a ripe age: Phil. 1. 9, 10. And this, I pray, that your love may abound yet more and more in knowledge, and in all judgement, and verse 11. that you may allow those things that are best that you may be pure and without offence until the day of Christ. It is the commandment of God to his people, jer. 6. 16. that they would stand in the ways, and behold, and ask for the old way, which is the good way. When a man seeth, there are divers ways, and broad ones too, 'tis not good to go on carelessly, but he should stand still, and consider, and behold, which is the likelier way, and ask of such as can direct him. It would be a good confirmation to a Christian (that hath means to direct him) to compare the Doctrine of Papists with ours, and the weak grounds they have to build upon.  
1. Our Religion is our chief inheritance, Psal. 119. 111. and our glory: 
Reason.  Psal. 4. 2. Every one seeks certainty in his inheritance, if he see any hole in his lease, or evidence, he will give no rest to himself, nor spare cost, till he have made it sure.  
2. It is necessary to the salvation of every man, that he profess the true Religion, and be a member of the true Church. For out of the true Church and Religion, no man can find assurance of salvation and comfort. See the necessity of this profession: Rom. 10. 10. With the mouth man confesseth to salvation, Isay 44. 5. One shall say, I am the Lords, another shall be called by the name of jacob: another shall subscribe with his hand to the Lord, and surname himself by the name of Israel. Mark how the profession of the true Religion, yea, the very hope of salvation, and joining to the true Church, go together. So Noah desiring the salvation of japhets' posterity, prays that God would persuade japhet to dwell in the tents of Sem: Gen. 9 27. And 2. Chron. 11. 16. All such as set their hearts to seek God, came to jerusalem. So it is said, God added to the Church such as should be saved: Acts 2. 47. And it was David's comfort and glory, that he was the son of God's handmaid, Psal. 116. 16. As if he should not else have been God's servant. Therefore the true Religion and Church is called oft the Kingdom of heaven: Matth. 13. 44. 47. And that promise that is made: Esay 33. 24. (the people that dwell there shall have their sins forgiven) though it be to be understood of the Church Catholic, as it is in our Creed, and not of any particular visible Church, Yet may it thus far forth be applied to the Church visible, as that a man may say boldly, none can ordinarily attain to salvation, that is not a member of the true visible Church. Now there is but one true Church and Religion: there may be in matters of less moment, sundry differences in the true Church (as between us and the Lutherans, and Brownists, and among ourselves) but these make us not several Churches: because in the fundamental points of Religion, (the knowledge whereof is absolutely necessary to salvation, and the profession whereof maketh a true Christian) we all agree. It is a damnable conceit of some, that a man may be saved in any Religion. There is but one faith: Ephes. 4. 5. one way to life, and one gate. Matth. 7. 13. God's promise is to all his Elect, that he will give them one heart, and one way: jer. 32. 39 It stands men therefore upon to inquire diligently which is the only true Church, which is the only true Religion.  
3. Such as are not well grounded in Religion, and careful to attain to certainty and resolution in it, are in continual danger to be seduced, and to fall from their profession, either on the right hand or on the left. The Apostle gives the reason why he desired the Colossians might attain to all riches of the full assurance of understanding lest any should beguile them, Col. 2. 24. That that is halting, is easily turned out of the way, and therefore it is necessary to go steadily and strongly in the right way: Heb. 12. 13. They that are children in understanding and wavering, will be easily carried away with every wind of vain doctrine, Ephes. 4. 14. Whom did the seducers in old time prevail with? 2. Tim. 3. 6, 7. With simple women that were ever learning, and never able to come to the knowledge of the truth: And 2. Pet. 2. 14. With unstable souls. And no marvel: For (though we are wont to wonder at the absurdities of every contrary Religion; and think a simple man may easily be able to answer, whatsoever they can say. And the confidence we have in ourselves this way, is a chief cause why we do not more carefully seek to ground ourselves in the knowledge of the truth; yet) it is certain, that the grossest adversaries of the truth are able to use such reasons and persuasions as have in them great probability and show of truth. The Apostle saith of the Seducers of his time, that they had. Coloss. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Ephes. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a notable vein in persuading; a great deal of cunning, even such as cheaters and coggers at dice do use, much craft to beguile and circumvent them that they deal with.  
4. No man can be saved, unless he be willing to suffer for his Religion, yea, even to die for it, If any man will come after me saith our Saviour, Luke 9 23. let him deny himself and take up his Cross daily and follow me. And Luke 14. 26. If any man come to me and hate not his own life, that is, be not willing to part with it for my sake, he cannot be my Disciple. And Reuel. 3. 10. Be thou faithful unto death and I will give thee the crown of life. And who can do that but he that is well grounded and certain of the truth of his Religion. No man can have peace in his conscience, nor comfort in the evil day, in the hour of death or time of great affliction, that is uncertain in his Religion.  
5. A good conscience that gives a man assurance that he is in the state of grace, in the right way to life, will yield a man unspeakable comfort at all times, when a man is sure that God accepteth his work, then may he well say to himself, Go eat thy bread with joy, and drink thy wine with a cheerful heart, Eccl. 9 7. Yea in the time of greatest affliction, such a one may have much comfort. On the other side how can he have comfort in that day that is unresolued? when he shall consider that he must either go to heaven or hell, and that there is but one way to heaven, and that he is uncertain whether he be in that one way or no; how can he choose but be in extreme perplexity. As the man that travels in a tempestuous weather, ready to be benighted, and knows not the way, and is sure that if he miss the right way, he shall fall into the hands of thieves, or other certain peril of his life, must needs be in extreme fear and anguish of heart: so it is in this case. Say such an one do use to pray, and do good works, all this can yield him no comfort. He that doubteth (saith the Apostle, Rom. 14. 23.) is condemned if he eat, because he doth it not of faith: and whatsoever is not of faith, is sin. Even the doubts that the faithful feel in themselves (though they be not quite void of faith and certainty) cause much discomfort to them as it appears by the tears that that poor man shed 〈◊〉 ●…is unbelief, Mar. 9 24. and by that sadness and sorrow of heart, which ●…e two Disciples of Emaus felt in themselves when they doubted whether Christ were the true Messiah, Luke 24. 17. How much more such as have no faith, no certainty at all mixed with them? Therefore the Lord bids them that would find rest to their souls, use all means to find out the good way and walk in it, jer. 6 16. And the Apostle gives this for one reason, why he did so much desire, that the Colossians might attain to all riches of the assurance of understanding, that their hearts might be comforted, Col. 2. 2.  
2. The example of the Papists. Though this have been a main principal in their Religion, that ignorance is the mother of devotion; yet now even women among them grow perfect and ready in the grounds of their Religion, and are able to give a reason of that they hold, and to teach their children also. And what shame is that for us?  
1. For exhortation to diligence in the use of all means whereby we may 
Use 1.  grow to certainty in our Religion. 1. We must live under and frequent an ordinary Ministry. For that is ordained for this end, that we may be no longer as children tossed to and fro with every wind of doctrine, Ephes. 4. 14. And ye hear of few seduced either by Papists or Brownists, that did enjoy an ordinary and settled Ministry. 2. We must give ourselves to reading of good books, specially of the Scriptures; for they are able to make us wise to salvation, 2. Timothy 3. 15. 3. We must use in our doubts to confer and move questions to such as are able to resolve us, the Priest's lips should keep knowledge, so the people should seek the law at his mouth, Malachy 2. 7. And Cornelius was directed to send for Peter and to seek resolution in all his doubts from him, Acts 10. 5. 32. 4. Because the Lord only is the teacher that can resolve and persuade our hearts, we must give ourselves much to humble and faithful prayer, so did David, Psalm 119. 18. open thou mine eyes, etc. so did the Spouse of Christ, when she found herself in danger to be seduced, Cant. 1. 7. and Cornelius being in doubt and perplexity this day, sought by fasting and prayer to receive direction and resolution from God, Acts 10. 30.  
2. For reproof, 1. Of them that willingly remain unsettled in Religion upon this pretence, that by reason of the many differences in Religion, 
2.  they find in the world, and the great show of reason each side hath, and the fowl faults that they discern in men of all Religions, they see great cause to doubt them all, and small hope to attain to any certainty, and therefore they will serve God, and not trouble themselves to inquire whether side hath the truth. For the Elect, and such as have grace, and good hearts, shall be able to attain to certainty, though there were never so great differences and occasions of doubting. Of the Elect it is said, Matth. 24. 24. That it is not possible for them to be deceived, and john 10. 4, 5. That Christ's sheep know his voice and will follow him; and a stranger they will not follow, because they know not his voice: and of the godly and such as use the means of grace and knowledge with a good heart, it is said, that the Light shall shine upon their ways, job 22. 28. That God will instruct and teach them in the way that they should go and guide them with his eye, Psalm 32. 8. That the secret of the Lord is revealed to them that fear him: and his covenant to give them understanding, Psalm 25. 14. That their ears shall hear a word behind them, saying, this is the way walk ye in it, Esay 30. 21. That they shall know of that doctrine which is taught them, whether it be of God, or whether their teacher speak of himself, john 7. 17. That they have an unction from the holy one, and know all things: john 2. 20. Such shall understand the Scripture and grow unto certainty. For the testimony of the Lord is sure, and maketh wise the simple, Psal. 19 7. It is able to give subtlety to the simple, and to the child knowledge and discretion, Pro. 1. 4. So that all such as resolve that they will remain neuters, and seek for no certainty, give evidence against themselves, that they belong not to God's election, nor have any grace in them.  
2. Them that are ignorant and utterly unacquainted with matters of Religion, that think and speak of these things carelessly, or as of things that nothing concern them. Such are the most, even of those that have best leisure, and best wits and memories; to them that may be applied, which is in Hosea 8. 12. I have written to them the great things of my Law: but they are counted as a strange thing. But how well soever these persons judge of themselves, the Holy Ghost pronounceth them to be plain Atheists and contemners of God, as you shall see, job 21. 14, 15. they (do in deed and heart) say unto God depart from us, that say we desire not the knowledge of thy ways, yea such do say in their hearts, what is the Almighty that we should serve him, and what profit should we have if we pray unto him.  
3. Such as (though they approve of the truth) wish well to them that profess it, (and profess it themselves) yet do they it upon no other grounds than this, that the state, and place we live in, do profess it, or upon this, that such and such good men teach and hold it. Whereas we should not receive our Religion upon any man's credit, but labour to see the grounds of it with our own eyes. The people of God are not drawn to a resolution in Religion by company or compulsion, but upon their free choice. They examine it, Matth. 13. 44. Acts 17. 11. And see good reason and ground for it; and thereupon advisedly and voluntarily choose it, Psalm. 119. 30. I have chosen the way of truth: and thy judgements have I laid before me. So as they are able to say, We believe and know. john 6. 69. We should be able to give a reason of that we hold in Religion, 1. Pet. 3. 15. And it is noted for the property of the unsound hearted hearer, Mar. 4. 6. That h●…e receiveth with gladness immediately what he hears, without ever examining it before. The faith and Religion most men have, is rather sucked in with their mother's milk, then received by the instruction of their teachers. They hold it, because it is commonly believed; not because it is certainly true. It is not chosen by them upon their own judgement, but taken in, upon common credit.   

Lecture the one and thirtieth, November 7. 1609.  
THe last day we heard what the question was, that troubled the mind of this Woman, and wherein she did desire to be resolved by our Saviour; namely, concerning the true Church and Religion of God, which I told you was the second part of this Text: followeth now the third and last part of it; namely, the reason that moved her to doubt of this matter, and to be perplexed in her mind about this question; and that was this. On the one side her Fathers had worshipped God in Mount Gerizim, and that made her think that that was the best place to serve God in: and on the other side, Christ whom she knew to be a Prophet, and all others that were of his Religion, said, that in jerusalem was the place where men ought to worship, and that made her doubt she had served God amiss all this while. Where we have to observe, that the Samaritans made the example and custom and authority of their forefathers the rule and warrant of their Religion, and that was that that deceived them.  
And from thence we learn this Doctrine: That it is not safe but dangerous in matters of Religion to ascribe too much to antiquity, and to 
Doct. 6.  the example and custom of our forefathers. But before I confirm this Doctrine, lest any should think we make no account of antiquity, or of the example and authority of our forefathers, four things shall be premised for the right understanding of this doctrine, concerning the account that is to be made in matters of Religion, 1. Of antiquity. 2. Of our forefathers. 3. Of our natural parents and ancestors. 4. Of the customs of the places wherein we live.  
1. There is an antiquity which is a certain and infallible note of the true Religion. The old way is called the good way, jer. 6. 16. The true Religion is the most ancient Religion. So the Prophets that seduced God's people to Idolatry are said to have caused them to stumble in their way from the ancient ways, jer. 18. 15. So the Idolatry of the jews is disgraced by this note that it was new, Deut. 32. 17. They served new gods newly come up. And the true Church of God is called, The ancient people, Esay 44. 7. No people of any Religion in the world may compare in antiquity with the true Church ofGod. But that is only truly ancient in matters of Religion, which was from the beginning.  
It is not the continuance of a thousand or two thousand years that can make any thing in Religion truly ancient; but it must be from the beginning, or it is not truly ancient. The Gospel is called an eternal Gospel, Apoc. 14. 6. And so john commends his Doctrine, 1. john 1. 1. to be that which was from the beginning. So our Saviour gives this rule to try a truth in Religion by, Matth. 19 8. From the beginning it was not so. And the Apostle, 1. Cor. 11. 23. grounds his Doctrine of the Sacrament, and the direction he gives to the Church about it, upon the first institution of it. That is truly ancient in matters of Religion that can fetch his original from him that is called the ancient of days, Dan. 7. 9 That is from God himself and his Word. That that is derived but from men is of no antiquity in this case. So the Lord in that place I cited even now, Deut. 32. 17. calls the idolatry of the Israelites the worshipping of new gods newly come up (though they had continued in the world many hundred years. (For Abraham's ancestors were Idolaters, josh. 24. 2.) because it was but the device of man, and had not warrant from his Word. That which is grounded upon the authority of the Prophets and Apostles, which wrote by divine inspiration; that, and that only, hath true antiquity for it: which made john say, 1. joh. 2. 7. The old commandment is the Word. So that whatsoever Doctrine is taught and confirmed by the authority of the Word; though it may seem new to men, because they never heard of it before, yet it is not new in itself; neither can they that teach or receive it, be justly called Novellists or new-fangled men. It was no innovation or newfanglednesse in Nehemiah to celebrate the feast of the Tabernacles, Nehemiah 8. 17. Though it had been out of use from the days of joshua unto that time, because it had the warrant and authority of the Word of God. And whatsoever Doctrine is taught, or custom received in the Church, without the warrant and authority of the Word, though it could be proved to have been taught and received one thousand six hundred years ago, by such and such famous men, and ancient Churches, yet it is a novelty, and hath no true antiquity to commend it unto us.  
2. As we have this to say for antiquity, so say we also of our forefathers, that there are certain Fathers whose example ought to be of great authority with us in matters of Religion. Remember the days of old (saith the Lord) Deut. 32. 7. Consider the years of so many generations; ask thy father, and he will show thee, thine elders and they will tell thee. And job 8. 8. Inquire of the former age, and prepare thyself to search of their Fathers. And it is oft noted, as Deut. 32. 17. jer. 44. 3. and 194. to aggravate the sin of the jews that they served new gods, newly come up, gods whom their fathers knew not. So that if we should walk in a new way that our elders and forefathers had not walked in, we had just cause to fear we are not in the right way. Our Saviour directing his Church how to find the right way, bids her observe the steps of the old flock: Cant. 1. 8. and jerem. 18. 15. He calls the false way, a way that was not trodden. But these Fathers that should be of such authority with us in matters of Religion, are they only that have followed the direction of the word. Amon is blamed for forsaking the God of his fathers: 2. Kings 21. 22. Yet walked he in the way of his own father, and of most of his ancestors; Yea, it is expressly said, that he did evil in the sight of the Lord, as his father Manasses did: verse 20. How is it then said, that he forsook the God of his fathers? The reason is rendered in the same place: verse 22. because he walked not in the way of the Lord. Those are the fathers we are to have respect unto in the matters of Religion, that walk in the way of the Lord, and none but they. So that, as our Saviour saith: Matth. 12. 50. Whosoever shall do my father's will which is in heaven, he is my brother, and sister, and mother; So may we truly say, that all the godly that in former ages have walked in the way of the Lord, they were our fathers. And though that we did know none of our own ancestors that professed the Religion that we do; Yet so long as we profess no other Religion than the patriarchs, Prophets and Apostles did, and many other holy men that have lived since the Apostles times, we cannot justly be said to have forsaken the God of our fathers, or to be of any other Religion than our forefathers were of.  
3. In some cases there is great respect also to be had to the example even of our natural parents. It should be a great bond for a Christian to keep him in the love of the truth, when his own parents and ancestors have been lovers and professors of the true Religion. This is noted to the praise of Azaria and jotham, 2. King. 15. 3. and 34. They did uprightly in the sight of the Lord, according to all that their fathers did. That is the reason why Paul puts Timothy in mind of the piety that was both in his mother and grandmother: 2. Tim. 1. 5. And a double condemnation shall doubtless fall upon such, as have had religious parents. if themselves become either Papists or profane men. This is noted to the shame of the Israelites: judg. 2. 17. That they turned quickly out of the way wherein their fathers walked, obeying the commandments of God, but they did not so. And jehoram the King of judah received a writing from Eliah the Prophet, threatening extreme vengeance against him; because he had not walked in the ways of jehosaphat and Asa; having so good a father, and so good a grandfather, that he yet became himself so ungracious a man: 2. Chron. 21. 12. 14.  
4. Some authority and religious respect, is also sometimes to be given even to the customs, and fashions of the places where we live. Paul allegeth the custom of the Churches to stop the mouth of contentious men, 1. Cor. 11. 16. Good customs taken up upon good grounds, received and long continued among God's people, should not lightly be broken and laid down. For the Israelites, 2. Kings 17. 34. are blamed for breaking their customs. The Apostle commends sundry truths to the people of God by this argument, that they had received them and makes that a further bond unto their conscience: 1. Cor. 15. 1. I declare to you the Gospel which I preached to you, which ye also received and wherein ye continue. And Phil. 4. 9 Those things which ye have both learned and received, those things do, and the God of peace shall be with you. Yea it is no small sin for any private man, to break the good orders and customs of the Church of God, or to seek to be privileged and exempted from them. There is a general rule given us: Pro. 2. 20. Walk in the ways of good men, and keep the ways of the righteous: and God hath made a promise to them that will learn the ways of his people, and conform themselves unto them. jer. 12. 16. Say there were no law to bind us to give every Sabbath somewhat at Church to the relief of the poor: yet the very custom of a Congregation (being) according to the word (for the Apostle saith he set this order in all the Churches of Galatia, 1. Cor. 16. 1.) should bind us to continue in it, and cannot be despised by any without sin. Say there we●… no law to bind such as have committed fornication, with the public scandal of the Congregation, to profess their repentance publicly, for the satisfaction of the congregation,; Yet the very custom of the congregation grounded upon God's Word, as this is (for the Apostle required that the fornicator should be put from among them, that is, separated from the privileges of the Church, till he had professed his repentance. 1. Cor. 5. 2. And our Saviour enjoins him that had given offence, but to one member of the Church, not to presume to offer his gift to God, till he had made satisfaction to his neighbour: Mat. 5. 24. And how much more respect is to be had to a whole congregation, then to any one member) I say this very custom of the congregation thus grounded upon the Word, should not be violated in favour of any man.  
These four points being thus premised, it remains that I confirm the Doctrine. viz. That it is dangerous in matters of Religion to ascribe too much to antiquity or to the custom or example of our forefathers. For proof of this Doctrine look into the holy Scriptures, and into the examples of all ages, and you shall find that the chief hardener of men in superstition hath been the ancient custom and use of their forefathers: so the Prophet speaketh of the jews in his time, jer. 9 14. They walked after the stubbornness of their own hearts and after Baalims' which their fathers taught them. And the Apostle Peter saith of them he wrote to: 1. Pet. 1. 18. That all their vain conversation was received by tradition of their fathers: and in this place, the thing that hardened the Samaritans in their superstition, was this, their fathers worshipped in this mountain.  
The Reasons why it is not safe, but dangerous in matters of Religion to rely too much upon antiquity and upon the custom of our forefathers, are these.  
1. Because it is evident that many of the grossest errors that ever were in Religion are of great antiquity. The Idolatry of the Pagans was of 
Reason.  great antiquity: Ioshu. 14. 2. The superstition of the jews that hold the observation of Moses ceremonies necessary to salvation, is of great antiquity. For it began in the Apostles days: Acts 15. 1. The corruptions of Religion that the Pharisees held in Christ's time, were very ancient: Matth. 5. 21, 27, 33. Ye have heard it hath been said to them of old time, etc. And so the errors of the Papists may not be denied to be very ancient. For the mystery of iniquity began to work even in the Apostles time: 2. Thess. 2. 7.  
2. It is no undutifulness in a child, to swerve from his father's example in any thing, wherein his father hath swerved from the Word of God. Our parents must be obeyed in the Lord, Eph. 6. 1. and are called the parents of our bodies; and the Lord the Father of our spirits and consciences. Heb. 12. 9 And in this case we have a rule: Matth. 23. 9 Call no man father upon earth, for one is your father which is in heaven.  
The Use of this Doctrine is manifold. First: For the justifying of our Religion against one of the chief objections the Papists make against it, 
Use 1.  (namely, that it is new, and no elder than Luther) and for the confirming our hearts against it. If this should be true, it were indeed sufficient to prove it a false Religion. But first it should not seem strange to us to have the true Religion of God charged with novelty. This is an old slander, What new doctrine is this, say the jews of Christ's own doctrine, Mark 1. 27. May we know what this new doctrine is whereof thou speakest, say the Athenians to Paul, Acts 17. 29. 2. It is evident by authentical stories, that this truth that we profess hath had many witnesses in every age since the Apostles times, even in the darkest times of Popery. And though Master Luther were God's blessed instrument to bring it to light in this last age, as Hilkia was of finding the book of God's Law, 2. King. 22. 8. Yet was not he the author of it, no more than Hilkia was of that. 3. Say we could not show any that had professed it for 1500. years before Luther, yet because we hold nothing but that which hath witness of the law, of the Prophets, as Rom. 3. 21. Our Religion must needs be held to be truly ancient.  
2. For defending of ourselves against the imputation of undutifulness towards our ancestors which the Papists also cast upon us, as if by professing this Religion we did condemn all our forefathers. For first many that lived in the midst of the darkness of Popery, were extraordinarily preserved from the gross errors of the Papists (as the three children were in the fiery furnace, Dan. 3. 27.) and enlightened with the knowledge of the truth, which we ourselves do now profess, as may evidently be proved by story. Neither should this seem strange, since we know the Lord hath been wont at such times, and in such places as he hath denied the ordinary means of grace unto, to preserve, instruct, and save his Elect extraordinarily: so he had 7000. in the ten Tribes that had not once bowed their knee to Baal, 1. King. 19 18. So he wrought faith in Rahab while she lived among the cursed Canaanites, Heb. 11. 31. And in the wise men while they lived in the East in the midst of Pagans and Idolaters, Mat. 2. 1. 2. 2. Many that professed Popery in their life time, might yet find mercy with him (specially in the most fundamental point of faith the doctrine of justification) at the hour of death; which we have no cause to doubt of, not only because the Scripture hath revealed that the Lord useth to call some at the last hour, Matth. 20. 6, 7. But because we find by experience, that even now adays, though men be now far more obstinate, and more settled in Popery, than our forefathers could be (as having stronger means to corrupt and poison them then they had) and though their sin be far greater than the sin of our forefathers was, because they sin against the light that is so clearly revealed, yea many of them in Apostasy, from the truth they had formerly professed. Yet even now adays many Papists find that mercy with God as to renounce Popery at the hour of their death in that main doctrine of justification by works. 3. We have the rather cause to hope and judge that our forefathers, many of them did find that mercy with the Lord; because we know by those monuments of piety that they left behind them, that they had the zeal of God in them, which is a good ground of hope, as we may see, Paul's hearty desire and prayer to God for Israel was that they might be saved, because they had the zeal of God, Rom. 10. 1, 2. 4. Say the Papists could certainly prove that our ancestors did both live and die Papists, yet is it no undutifulness in us, to swerve from their example in that wherein we are sure they swerved from the Word of God: and we are oft charged in the Scripture not to make the example of our forefathers the rule of our conscience in this case, as we have heard.  
3. For the discovering of the weak foundations that most Papists have to build their conscience on in the matter of their Religion, which is no more but this, that their parents and ancestors were of that faith, and not Papists only, but even the greatest part of ignorant people, have no other ground for many things they hold in Religion but only this the custom of their neighbours, and of their forefathers.  
4. For the convincing of Popery to be a false Religion, even by this their own argument, that it is a new Doctrine, and hath no true antiquity to commend it unto us. 1. We are well able to show that many of their errors were not received into the Church 600. years after Christ. We are able to name the first authors of many of their corruptions. 2. Though we could not prove they sprung up since the Apostles times, nor name the time when they first were broached, it would not follow from thence, that their Religion is the faith that was first delivered by the Apostles. For 1. Many heresies began in the Apostles days, 1. john 2. 18. and 4. 1. yeá of Popery it is said that it began to work then, 2. Thess. 2. 7. 2. It is oft noted in the word of sundry spirits of error, that they use to creep in so privily, that they cannot easily be spied or discerned. Matth. 13. 25. Gal. 2. 4. 2. Tim. 3. 6. 2. Pet. 2. 1. jude 4. And above all heresies Popery is called a mystery, Thess. 2. 7. No marvel therefore though men could not discern when first it began to work. 3. There be many gross errors that have been held in the Church (as the Papists themselves will confess) the first author whereof can not be named. 4. The Reason is evident, why the errors of Popery were not easily discerned at the first, nor opposed: because they (many of them especially) carried so great show of holiness and were (haply) first broached by such as were esteemed holy and good men, 1. Timothy 4. 3. They teach lies through hypocrisy. 3. Though we had no other reason to prove their Religion to be new, this is sufficient, that it is not grounded upon the holy Scriptures.    


THE TWO AND THIRTIETH LECTURE, ON NOVEMBER XXI. MDCIX.  JOH. FOUR XXI, XXII, XXIII. 
jesus said unto her, woman, believe me, the hour cometh when ye shall neither in this mountain, nor at jerusalem worship the Father.  
Ye worship that which ye know not: we worship that which we know: for salvation is of the jews.  
But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: for the Father requireth even such to worship him.  
THese words contain the answer, that our Saviour giveth unto that question and doubt, which the woman of Samaria had propounded to him in the former verse. Her question was (as we have heard) concerning the place of God's worship; yet not concerning the place of God's moral worship; (for she knew well enough, that the jews used to pray, and to read, and preach; not in jerusalem only, but in all their Synag gues.) But her question was, concerning the place of God's solemn worship, which stood in sacrifices and other ceremonies, appointed in Moses Law; which the jews held might be performed only in jerusalem; the Samaritans only in the Temple they had upon mount Gerizim. This she (being ignorant and superstitious) esteemed to be the only worship of God. And concerning the place where this worship was to be performed, she desires to be resolved by our Saviour Christ. Our Saviour's answer to her question consists of two parts. First, concerning the place of God's worship, which she desired to be resolved in, and that is set down verse 21. The second concerns the worship itself, which she did so highly esteem of, and that is set down in the three verses following. The sum of the first part of his answer, which is contained in this 21. verse, (and concerns the place of God's worship) is this: that though the time had been, that the jews (by good warrant of God's Word) had held jerusalem and the Temple there, and the Samaritans (out of their superstition) had held mount Gerezim and the Temple there, holier than any other place in the world beside, and that the worship done there (even for the place sake) was more acceptable to God, then if it had been done in any other place; yet the time was now at hand, that all difference of places for God's worship should be taken away, and this partition-wall that was between the jews, and the Samaritans, and all other nations, should be broken: and that therefore there was no cause, she should trouble herself about the place of God's worship, to know whether of the two places were the holier, or the better to serve God in. And this he is not content barely to affirm, but confirms it to her by a vehement asseveration; Woman, believe me, this is so. For the interpretation of the words, and clearing them from all obscurity, we must observe. 1. That by the hour, he speaks of here, he means the just time, and moment, that God in his eternal counsel had set for the abrogation of the ceremonial Law; and that was the time of his death, and Passion, when so soon as he had said, john 19 30. It is finished; He gave up the Ghost, and presently the veil of the Temple was rend from the top to the bottom, Matth. 27. 51. From that hour there was no more holiness in the Temple then in any other place.  
2. By saying the hour cometh, and not shall come, his meaning is to note, It should come presently. So Micah 7. 4. The day of thy watchmen and thy visitation cometh. So Psal. 37. 13. he seeth that his day is coming.  
3. That when he saith, they shall worship God, neither in this mount, nor at jerusalem, his meaning is not, that it should be unlawful after his death, to worship God, in either of those places. For the Apostles and the rest of the faithful did after his death, and ascension continue daily with one accord in the Temple, Acts 2. 46. But his meaning is, they should not do it only there, nor be addicted to those places, more than to any other.  
4. That when he saith, ye shall neither in this mount, nor at jerusalem, etc. speaking to one person in the Plural Number, he meaneth all such, as desired to serve God aright (as this poor woman now did) intimating also therein, that this woman should become a true Christian, a true worshipper of God.  
5. That by the Father, is not meant the first Person in the Trinity (as if our worship and prayers were only to be directed unto him) but the whole God head: As 1 Cor. 8. 6. There is but one God, which is the Father, Ephes. 4. 6. One God and Father of all, which is above all, and through all, and in you all. And the reasons, why God is called the Father, are these. 1. Because he is the fountain of our being, and of our whole welfare. As Mal. 2. 10. Have we not one Father? Hath not one God made us? 2. Because this of all names, is fittest to allure us to worship him, and call upon him; so soon as God's Spirit makes us able to pray, it teacheth us to cry Abba Father Gal. 4. 6. And our Saviour of all the names, and attributes of God, teacheth us to call him by that name, when we would pray unto him, Matth. 6. 9 3. In this place specially he calls him the Father, rather than God, to meet with the superstitious conceit this woman had of her Fathers; and to teach her, that in the matter of her conscience, and Religion, one Father only is to be acknowledged, even the Lord; according to that: Matth. 23. 9 Call no man your Father upon earth, for one is your Father which is in heaven.  
These words then thus interpreted, divide themselves into two parts.  
1. The asseveration whereby he confirms and seeks to persuade this Woman in the Doctrine that he teacheth, in these words. Woman believe me.  
2. The Doctrine itself which he teacheth, and confirmeth to her by this asseveration; The hour cometh, when ye shall neither in this mountain, nor at jerusalem worship the father. Now that we may receive instruction from the first part; it is to be observed here, that our Saviour being to teach unto this woman a great point of Doctrine, touching the abrogation of the law of Moses, and of the Temple, such a point as he had not taught before unto any, as being a Doctrine indeed which the jews were not fit to hear; he useth no proof and authority to confirm it unto her, but his own bare testimony, Woman believe me, as if he should have said; rest not thy conscience upon the example of thy forefathers, nor of thy neighbours: give not credit unto them in this case; believe me, give credit to me.  
Whence we learn this Doctrine: This honour is due to Christ, and to him alone to be believed in matter of Doctrine upon his own Word. 
Doct. 1.  None of all the Prophets durst challenge this to themselves, but as they that came not in their own name, but were only messengers from another; and interpreters of the will of another; they delivered their Doctrine always under this warrant, Thus saith the Lord, jer. 2. 2. Ezech. 2. 4. Nor any of the Apostles: whatsoever Paul taught, he was wont to confirm it by authority of the written word, Act. 28. 23. He preached to them out of the law of Moses, and out of the Prophets. They did not desire that any thing should be received into the Church upon their credit, but they did carefully shun this, as an high presumption. This was the speech of the Prophets, Esay 21. 10. That which I have heard of the Lord of hosts, the God of Israel, have I showed unto you. And this was the speech of the Apostle, 1. Cor. 11. 23. I have received of the Lord, that which I have delivered unto you. And on the other side, we shall find our Saviour taught after another fashion, not as an interpreter of the law, but as the lawgiver himself, Luke 4. 32. They were astonished at his doctrine, for his Word was with power, and Matth. 7. 29, He taught as one having authority, and not as the Scribes; nor as any other teachers were wont to do. Indeed, he oft confirms his Doctrine by Scripture, john 6. 45. Luke 19 46. and 24. 46. This he did 1. Either in respect of their weakness, whom he did instruct; because they did not so fully know him to be the Son of God, but the testimony of the Scripture was of more authority with them, I receive not the testimony of man (saith he, john 5. 34.) but these things I say that ye may be saved. Therefore he alleging the Scripture, calls it their law, john 8. 17. and 10. 34. and 15. 25. Or 2. To confirm unto them the authority of the Scriptures, and to give us an example. But that was more than he was bound to do, or then he was wont usually to do. Therefore this was the usual confirmation he gave of his Doctrine, john 3. 3. 5. Verily, verily I say unto you. And against all the false interpretations of the law of God, that had been delivered by the ancient fathers, he opposeth no more but his own authority, ye have heard that it was said thus and thus to them of old time. But I say unto you, thus and thus, Matth. 5. 22.  
The Reasons of the Doctrine are two. 1. The Reason why our Saviour was to be believed on his bare word, is, because even as he 
Reas. 1.  was man, there was no sin nor error in him, 1. Pet. 2. 22. He did no sin, neither was there guile found in his mouth. But he was more than man, he was God himself. He was the Author of the whole Word of God, which is therefore called the Word of Christ, Col. 3. 16. and therefore he needed not to confirm any thing by Scripture. Every word he spoke, was the Word of God, and therefore credit was of right due unto it, without any further proof. It was he that said, Pro. 8. 8. All the words of my mouth are righteous.  
2. The Reason why no man's word is to be taken in matters of Doctrine, 
Reas. 2.  or Religion, is this; because all men are subject unto error, 1. Cor. 13. 9 There is imperfection in our knowledge, and imperfection in our prophesying and teaching of others, Rom. 3. 4. Let God be true, and every man a liar. This is proper to God, that he cannot be deceived himself, nor deceive others. And God's people have been in great danger, in giving too much credit and authority even unto very good men, as we may see in these three examples, first, that of the old Prophet, 1. King. 13. 18. that of Peter, Gal. 2. 13. and that of the brethren, who dissuaded Paul from going to jerusalem, Acts 21. 12.  
This Doctrine serveth both for exhortation, and for reproof.  
The first Use is to exhort every one of us, to give this glory unto Christ, as to believe him upon his Word, to give credit unto the Word of God, 
Use 1.  even without the testimony or authority of any man: yea though we see no reason for it; yea though it seem never so contrary unto our own reason. We must in this case be like Pythagoras his scholars, and so rest in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When once we hear, Thus saith the Lord, this must suffice us, in stead of all reason: here we must rest and satisfy ourselves. This is called the obedience of faith, Rom. 16. 26. Yea this is the first and chief obedience that God requires of us; discente●… oportet credere. The first work of his grace in us, is to subdue our reason, 2. Cor. 10. 5. Casting down the imaginations, and bringing into captivity every thought to the obedience of Christ. Till we have attained to this simplicity, we shall never become wise unto salvation, nor come to any comfortable certainty in the matters of Religion. This is that simplicity which is spoken of, Psal. 19 7. The testimony of the Lord is sure, and giveth wisdom to the simple, and Pro. 1. 4. To give unto the simple sharpness of wit.  
The second Use of this Doctrine, is, to dissuade us from giving that honour unto any man, as to receive any thing in Religion upon his word 
2.  or credit. For this honour as you have heard, belongeth unto Christa lone. The Apostle requires indeed, that God's people should obey them that have the oversight of them, and subject themselves, Heb. 13. 17. But this obedience is not Coeca obedientia, such as the Jesuits bind themselves and their scholars unto, absolute obedience, to receive and believe every thing that they teach: but there is liberty and commandment also given to all God's people, to try the Doctrine of their teachers, whether it be agreeable to the Word of God or no; and accordingly to receive or reject it. You know that the Beraeans are commended for doing this: though they had no meaner teachers than Paul and Silas, Acts 17. 11. And it was to the people, that that commandment was given, 1. Thess. 5. 20, ●…1. Despise not prophesyings, prove all things, and 1. joh. 4. 1. believe not every spirit, but try the spirits whether they be of God.  
The third Use of this Doctrine is for reproof. For many there be that give too little credit unto Christ, and too much unto man. 
3.   
1. The Papists give every whit as much credit unto the Church, as they do unto the Word of God, nay more a great deal. They will not believe the Scripture, unless the Church give testimony unto it: but the Church they will believe even in those things, wherein the Scripture gives no testimony to it at all. Let the Scripture teach any thing never so plainly, never so clearly, they will still make doubt of the meaning of it: and how know you this to be the meaning say they? as if the Scriptures (of which the Holy Ghost saith, Rom. 15. 4. What soever is written, is written for our learning, and 2. Tim. 3. 16. The whole Scripture is profitable to instruction, were uttered, and written like Apollo's oracles, so darkly, as none could have any certainty of the meaning of them; on the other side let the Church hold any thing, be it never so absurd, so contrary to Religion, and to reason also; yet may there not any question be made of it. So that to them doubtless that curse belongeth, jer. 17. 5. Cursed be the man that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord.  
2. The disputer of the world, of whom the Apostle speaketh, 1. Cor. 1. 20. Where is the disputer of this world? (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) such as will receive no more in Religion than they can see reason for: Scripture will not serve their turn, they must have reason. Such as give liberty to themselves, not only to nourish in their own hearts many reasonings and oppositions against such truths, as are manifestly taught in the holy Scripture; but dare also openly reason, and maintain argument against the Word of God. 1. I blame not any for ask, doubting, or making question of the meaning of such places of Scripture, as are obscure, (as some places indeed are, 2. Pet. 3. 16.) For the Disciples did so (Mar. 4. 20.) and are not reproved for it. But this I blame, that they dare reason against such places of Scripture, as are plain and manifest. 2. I do not deny, but a Christian may desire to know the reason of that he holds and believes in Religion, and of whatsoever is taught him, so he do it, 1. With reverence, 2. Out of a desire to be further confirmed in the truth, 3. With a resolution to yield to that reason which God hath revealed in his Word, and to seek no further. For every one should be able to answer them that demand a reason of him of the hope that is in him, 1. Pet. 3. 15. And Christians should seek to be not children, but of a ripe age in knowledge. 1. Cor. 14. 20. and the blessed Virgin is not blamed for ask with this mind; How can this be? Luke 1. 34. But it is a dangerous sin, not to rest in the authority of the Scripture, not to count it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let every man take heed how he gives himself liberty to cavil and dispute against such truths, as are clearly revealed in the Scripture; that is that which the Apostle doth so reprove, Rom. 9 19 20. speaking of the high mystery of God's Predestination, Thou wilt say then unto me, why doth he yet find fault? for who hath resisted his will? Nay, but o man who art thou that repliest against God? Those things which we cannot understand, we must admire, and say, as the Apostle doth, Rom. 11. 33. O the depth, etc. Laying the fault not upon the Scriptures; but on our own blockishness, and inability to conceive the reason of it. For there be many truths of God revealed in the Word, which are such mysteries, as it is not possible for man by reason, and by light of nature to conceive: nay indeed the whole doctrine of the Gospel is so, we speak the wisdom in a mystery saith the Apostle, 1. Cor. 2. 7. and 1. Tim. 3. 16. Great is the mystery of godliness, yea the more a man excelleth in natural reason and understanding, the more unable shall he be to conceive them, Rom. 8. 17. The wisdom of the flesh is enmity to God. It is God only, that by the supernatural light of his Spirit revealeth these things. Matth. 16. 17. And God will reveal it to none, but to those that are meek and humble, to none that have such high conceit of themselves, and attribute so much to their own reason, Psal. 25. 9 the meek will he teach his way.  
3. The curious hearer that disdains that Ministry, as unlearned, and of no worth, that brings no other authority, nor other testimonies, but the testimony of the Word of God; and yet it is evident, this was the course that the Prophets and Apostles, yea and Christ himself took in their Ministry. 2. The Scripture is sufficient to every purpose that concerns the Ministry, even to make men wise unto salvation; to teach, to convince, to reprove, to exhort, and even to make the man of God (the Minister of God) perfect, thoroughly furnished unto every good work that he hath to do in the whole exercise of his ministry, 2. Tim. 3. 15, 16, 17. 3. There is no such certainty in any other testimony as the conscience can rely upon, because every man is subject to error, Rom. 3. 4.  
4. The careless hearer, that never examines what he hears, but receives every thing upon the credit of such as teach him. It is the commandment of Christ, Mark 4. 24. Take heed what you hear. And it is too much readiness in receiving that that is taught us, if we receive it before we have examined it, Acts 17, 11. It is said to be a properti●…●…f a fool, to believe every thing, Pro. 14. 15. Yea it is noted for the misery of a natural man, that (like a beast) he is carried away as he is lead. 2. Cor. 12. 2. Three benefits Christians should find in this, if they would examine by the word whatsoever they hear, and labour to see the ground of it in the Scripture, before they receive it.  
1. They should grow to certainty in that they hold, when their faith shall stand not in the wisdom of men, but of the power of God, as the Apostle speaketh, 1. Cor. 2. 5. so cannot the other.  
2. They would persevere, and hold fast that they have learned, Matth. 13. 44. When he had withdrawn himself, and examined the treasure, he sold all for it. Contrarily, he that incontinently and over-hastily received the Word, was soon gone, Matth. 13. 21.  
3. They would obey, and make conscience of the practice of that they know, so cannot the other, when the Apostle speaketh of the obedience of the Thessalonians, and of the power his Ministry had in their hearts and lives, he gives this for the reason of it, 1. Thess. 2. 13. that they received the Word of God which they heard of him, not as the word of man, but as it was indeed the Word of God, which also did work effectually in them that believed. For than would the Doctrine be mighty in operation, when it is once found to be well grounded upon the Word, of which it is said, Heb. 4. 12. that it is lively and mighty in operation.   

Lecture the three and thirtieth, November 28. 1609.  
THe last day we heard, that this verse containeth the first part of Christ's answer to the question that this Woman propounded to him, and that it consisteth of two parts. 1. An asseveration whereby he confirmeth the Doctrine that he was to teach her in these words, Woman believe me. 2. The Doctrine itself in these words; The hour cometh, etc. The asseveration we finished the last day, it remaineth now we come to the Doctrine itself.  
The words I interpreted the last day to you, and told you the meaning of them, was this, that the time was then at hand (namely the time of his Passion) when all that did desire to worship God aright (as this Woman did) should not stand more addicted unto, or put more holiness in Mount Gerizim (or jerusalem either) then in any other place. So that the Doctrine we are to learn from these words, is this,  
That this is one benefit we have by the death of our Saviour, that now all religious difference of places is taken away; no one place is holier than 
Doct. 2.  another. Before I confirm this Doctrine, I will clear it from an objection that may be made against it. If all difference of places be taken away, than it seems a man may serve God in his shop, or chamber as well as in the Church. I answer. 1. Our Saviour compares not private places with public; but public with public, private with private. 2. It is true indeed, there is more respect to be had, and more good to be received by the service, that is done to God in the Church, then by that that is done in any private house. For the Apostle speaks of this, as of a fearful sin, and step unto the unpardonable sin, to forsake the assemblies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 10. 25. 26. But that that makes the service, we do to God there better than that we can do to him in houses, is not the place or any holiness in it, but the assembly with which we join. 1. In the public assembly we have the help of the Ministry of the Word and Sacraments, the use whereof is to inflame and kindle devotion in our hearts, did not our hearts burn within us while he talked with us, and while he opened to us the Scriptures, say the Disciples, Luke 24. 32. and to convey God's Spirit and grace into us, and is therefore called the ministration of the spirit, 2. Cor. 3. 8. 2. We have the example of the zeal and devotion, and cheerfulness of other of God's servants, with whom we join; which is of great force to correct our own sluggishness and drowsiness, and to quicken God's graces in us, Your zeal provoked many, (saith Paul) 2. Cor. 9 2. And David professeth that he received much good, by beholding the forwardness of the rest of God's people, in frequenting the house of God, Psae. 122. 1, 2. And I doubt not, but very many wicked men have found in their own experience, that as it is said of Saul, when he came among the Prophets, though he came even with evil mind; yet another heart was given him, & the Spirit of God came upon him also, and he became like one of them, 1. San. 19 23, 24. So these men in the assembly of God's people, by beholding the reverend attention and devotion of others, have found many good motions wrought in themselves. 3. There is much more force in the prayers, wherein many of God's servants join together, then there can be in those, that any of them shall make severally and apart. The joint forces of many, must needs prevail more with God, then if they were single. Prayer therefore is compared to seeking and knocking, Matth. 7. 7. And when many seek a thing, there is more hope of finding: when many knock at heaven gates, they will be the better heard, Matth. 18. 19 Verily I say unto you that if two of you (much more if many) shall agree on earth upon any thing, whatsoever they shall desire, it shall be given them of my Father which is in heaven. See the force of public prayer, wherein many of God's servants do join together. Therefore God's people at such times as they have most desired to prevail with God in prayer, have been careful to gather together, as public assemblies, as they could possibly, ●…oel 〈◊〉. 15, 6. ut supra pag. 125. 4. Christ hath promised to be present in a more special and comfortable manner in the assemblies of his people, then in any of our houses, or in any other place, Matth. 18. 20. & 28. 20. So that (for the assemblies sake) the service we do to God in the Church, is to be preferred before that we can do in any other place; not for any holiness that is in the place itself. And so much for the clearing of the Doctrine from the objection that might be made against it. Now I come to the confirmation of it. And to this purpose we must observe a notable difference in this case, between the time before the death of our Saviour Christ, and that that followed.  
Before our Saviour's death we shall read of diverse places, that were holier than others.  
1. The whole land of Canaan, (because it was a type of the Church of Christ, and of the kingdom of heaven) was esteemed by God's people a better and more holy place then any other in the world. That (among other reasons) made jacob and joseph to be so desirous to be buried there. Five things are worthy to be observed in Jacob's desire of this, He desired to be buried in Canaan. Though 1. It was a great way off: 2. It could not be without great offence. Of jacob we read he calls joseph, and chargeth him, Gen. 47. 29. 31. And not contenting himself with that, he chargeth all his sons with it. Gen. 49. 29. 2. When? immediately before his death; as a matter that he had the greatest care of, Gen. 47. 29. 3. In what manner? exceeding affectionately and earnestly, Gen. 47. 29. If I have found grace in thy sight, deal mercifully and truly with me, bury me not I pray thee in Egypt. 4. He bound his good son joseph by oath to it, and would not take his word, Gen. 47. 29. 31. 5. When he had gotten joseph to swear, his heart was so comforted, that he gave solemn thanks to God for it, Genesis 47. 31.  
2. In the land of Canaan, some places are said to have been more holy than others: namely such, as wherein God did manifest himself in a special, and sensible manner. So the place where the Son of God appeared to Moses in the fiery bush, is called holy ground, Exod. 3. 5. And that wherein he appeared to joshua, josh. 5. 15. And the Mount wherein he was transfigured is called by Peter, The Holy Mount, 1. Pet. 1. 18. But these places were no longer accounted holy, then during the time of this special presence of the Lord in them. Neither can we read that any of God's people did either go on pilgrimage to those places after, or gave any religious respect unto them.  
3. jerusalem, because it was the place that the Lord had chosen to put his name there, was ever (from the days of David to Christ's time) holier then any other place of the world beside. It is called the holy City, Matth. 4. 5. yea even to the very moment of Christ's death it so continued, notwithstanding the marvelous sins and corruptions of it, it is called the holy City still, Matth. 27. 53.  
4. The Temple (because God had hallowed it to put his name there for ever, 2. Chron. 7. 16.) was yet a more holy place then any other place in jerusalem, and is therefore oft called, The holy Temple, Psal. 5. 8. Five things there be that show their Temple to have been a most holy place, 1. God's people were bound wheresoever they dwelled, to resort thither at certain times, three times every year all the males were bound to appear there, Exod. 23. 17. and the Eunuch you know came even from Ethiopia to worship there, Acts 8. 27. 2. Many parts of God's worship they might perform no where, but only there, thither shall ye bring all that I command you, your burnt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all the choice vows, which ye vow unto the Lord, Deut. 12. 11. 3. Those parts of God's service which they might perform in other places, (as prayer, even private prayer) was much better and more pleasing to God, and more available to their comfort there then in any other place. In which respect it is called; Matth. 21. 12. The house of prayer. And 2. Chron. 7. 15. Mine eyes shall be open, and mine ears attentive to the prayer made in this place. Therefore David desired to behold God's power and glory, as he had beheld it in the Sanctuary, Psal. 63. 1, 2. Therefore it is said of Anna, that (though through the affliction of her mind, she could not partake with her husband in the sacrifice and offerings) yet she went up with him duly to the House of the Lord, even to make her secret prayers there, 1. Samuel 1. 12. She continued praying before the Lord. David went thither to make his private prayers, 2. Sam. 7. 18. So did the good Publican, Luke 18. 10. Yea 4. when they could not go thither to pray, yet the very looking towards the Temple, made their prayer more acceptable with God, according to that prayer Solomon made in the dedication of the Temple that it might be so, 1. King. 8. 44. 48. 5. Yea so holy was that Temple, and such religious reverence did God's people bear unto it; that after the Chaldeans had burnt it, they honoured the very place where it had stood, and esteemed it holier than any other. This appears by those 80. persons whom Ishmael murdered, jer. 41. 5. And by daniel's opening his windows towards jerusalem when he prayed, Dan. 6. 10.  
5. In the Temple itself, though all the parts of it were holy, yet some places in it were more holy than other some. For there was a place, where the people stood separated from the Priests, Luke 1. 10. And this was an holy place, so holy, that Mar. 11. 16. Christ would not suffer any to carry any vessel through it. And there was a place where the Priests executed their Ministry, which was holier than that, that the people stood in, and is therefore called the holy place, Levit. 16. 30. And 3. there was a place which the high Priest might only enter into, and that but once a year, and that is called the Holy of holies, the holiest place of all, Heb. 9 3. Now since the death of Christ, there is no place of the world, holier than other. No nation is holy as the Land of Canaan was, no town as jerusalem, no place where God is worshipped, as the Temple was. Prayer is as available with God in one place as in another. 1. Private prayer is so. For 1. Cor. 1. 2. Paul describes the faithful to be such as call upon God in every place. 2. Public prayer is so, 1. Tim. 2. 8. I will that men pray every where. 3. Generally the whole worship of God is so, Matth. 18. 2. Wheresoever two or three are gathered together in my name, etc. And this the Lord foretold to his Prophets, as a singular privilege, that should come to the Church in the days of the Gospel, Zeph. 2. 11. Every man in all the parts of the heathen, shall worship God from his own place, Mal. 1. 11. In every place from the rising of the Sun, to the going down thereof, incense shall be offered unto my name, and a pure offering (incense and offering are named as the service that was peculiar unto the Temple) Esay 19 19 In that day shall the Altar of the Lord be in the midst of Egypt, and a pillar by the border thereof. And if this privilege was vouchsafed to Egypt, which of all nations had most of all provoked God, how much more to other nations?  
To make this truth the more evident to the world. As the veil of the Temple did rend immediately upon Christ's death, so within forty years after, (when by the Apostles Ministry this Doctrine was sufficiently manifested to the world) the Temple and City was utterly subverted and overthrown, according to the Prophecy of Christ: Luke 19 44. They shall make thee even with the ground, and not leave in thee a stone upon a stone. And as Daniel Chap. 9 26. Long before prophesied that the Romans should destroy both the City and the Sanctuary. The Reasons of this great alteration and change; why this great difference, that was in places before, 
Reason.  is now quite taken away; why jerusalem and the Temple lost all that holiness, that was in them before, are principally four. 1. Because by Christ's coming (and specially by his death) all that was fulfilled, that 
1.  was signified by the Temple. For the Temple was but a type and shadow of Christ's humanity, as our Saviour himself witnesseth: john 2. 21. And the proportion stands in two points. 1. As the Lord dwelled in the Temple, and his glory sensibly appeared in it, 1. Kings 8. 11. So all the fullness of the Godhead did dwell bodily, and personally in Christ, Col. 〈◊〉. 9 2. As no sacrifice was acceptable to God, unless it were offered in the Temple, So none of our prayers, and spiritual sacrifices, are acceptable unto God, unless they be offered up to God in Christ, 1. Pet. 2. 5. So that it is necessary, that when the body was come, the shadow should cease. 2. Since Christ's death, all difference of persons is taken away; 
2.  and all nations are as acceptable to God, as the jews were: Acts 10. 34, 35. Of a truth I perceive, God is no accepter of persons: but in every nation, he that feareth God and worketh righteousness, is accepted of him, Gal. 3. 28. For there is neither jew nor Grecian, bond nor free, male nor female: for ye are all one in Christ. And therefore all difference of places must needs also be taken away. For this difference of places, was as a partition-wall, between the jews and all the Gentiles: Ephes. 2. 14, 15. He is our peace, which hath made of both, one, and hath broken the stop of the partition-wall, in abrogating through his flesh the hatred, the law of commandment, which standeth in ordinances. 3. The grievous sins, whereby jerusalem, and the Temple were defiled, caused God to destroy and profane it; and of the 
3.  most holy and honourable place, to make it the most miserable and abominable of all the places of the world. For the profanation of the Temple, our Saviour tells them, they should see, Matth. 24. 15. the abomination of desolation (that is an abominable desolation) stand in the holy place. And for the destruction of it, it was such as never the like happened to any place. According as the Lord said: jer. 26. 9 I will make this place as Shilo, and this City a curse to all the inhabitants of the earth: So miserable a destruction, that our Saviour saith, they should cry, Luke 23. 30. to the mountains, fall on us, and to the hills, cover us. And this is reckoned to be the cause of it: Matth. 23. 37, 38. jerusalem, jerusalem, which killest the Prophets, and stonest them that are sent to thee. How often would I have gathered thy children together, as the Hen gathereth her chickens under her wings, and ye would not? Behold your habitation shall be left unto you desolate. 4. The Lord hath not since the destruction of the Temple and City of jerusalem, sanctified 
4.  any other place in the world, or consecrated it to a more holy use then the rest; and it is God's institution and Word only, that can make any thing, or any place holy, every creature and ordinance of God is sanctified by the Word of God and prayer, 1. Tim. 4. 5. Nothing can be sanctified but by the Word and prayer. The Sabbath is an holier day than all the rest; because the Lord by his institution sanctified it: Exod. 20. 11. The Water in Baptism is holy, because the Lord in his Word hath consecrated it to that holy use; God sanctifieth and cleanseth us with the washing of water by the word, Ephes. 5. 26. The Bread and Wine in the Lord's Supper are holy, because the Lord appointed them to be used in that holy action, he took Bread and Wine, and after he had blessed them by his prayer and thanksgiving, used them in this holy action as signs of his Body and Blood, and Seals of the new Covenant, Matth. 26. 26, 27. Luke 22.  
The Use of this Doctrine is threefold. 1. To reprove sundry superstitions of the Papists, and of ignorant persons, that have by tradition received 
Use 1.  it from the Papists. 1. Their going on pilgrimage to the holy Land, (as they call it) and to other places which by reason of some relics of 
1.  Saints, that are said to be there, are accounted more holy than any other places. This is counted a chief work of piety, and devotion among them. Five Reasons there are against this superstition. 1. Nothing can make a place, or aught else holy, but the ordinance and institution of God, as we have heard. 2. Of all places, jerusalem doth now worst deserve the name of the holy Land. For Numb. 35. 33. blood defiles the Land; and in it was the blood of all the Prophets and of Christ himself shed, Matth. 23. 37. 3. The relics of Saints, which they pretend do make those places holier, are notoriously known to be counterfeit. 4. If the true bodies of the Saints were indeed there, yet ought not such religious respect to be had to those places for them. For, for this cause the place where Moses was buried (even under the Law when some places were holier than other) was so carefully concealed, lest the people of God should give religious respect unto it. Deut. 34. 6. Yea, Michael strove, and disputed with the devil about this point: jude 9 5. It is judaism and a denial of Christ to be come, to hold that one place is holier than another, as is evident by this Text. 2. The second superstition of Papists reproved by this Doctrine, is this that they 
2.  put more holiness in some places of burial, then in others. For they hold, that it is more beneficial to the dead, to be buried in the Churchyard, than out of it; and in the Church more than in the Churchyard; and in the Chancel more than in the Church; and near the high Altar, more than in any other place of the Chancel; and that upon this conceit, that these places are consecrated and hallowed, that they are holier than other places are. 1. I do not deny, but a Christian may lawfully desire to be buried in the place, where the rest of the faithful are buried. 2. There may be more civil honour done to some Christians, then to others, even in the place of their burial, it was an honour lawfully done unto Hezekiah, that he was buried in the chiefest of the Sepulchers of the sons of David, 2. Chron. 32. 33. But to put any holiness in this thing, or to think the place where one is buried, can any way tend to the benefit of the dead, that is gross superstition, that is most unlawful. 3. The third superstition condemned by this Doctrine is this, that they hold private prayer made in a Church more available, 
3.  (because the Church say they is a more holy place) than any other. Whereas it is evident by that hath been said, that our houses and chambers are in themselves, as holy places, as the Churches are. 2. That for private and secret prayer they are fitter places than any Church: When thou prayest enter into thy closet, and when thou hast shut the door, pray to thy father which is in secret, Matth. 6. 6. 4. The fourth superstition condemned by this Doctrine is, that they put holiness and Religion even in the situation of their Temples, 
4.  and placing of their bodies in prayer. For the Temple (say they) should be built towards the East, and we should worship towards the East. Whereas, it is not religiously material, which way our Churches stand, or which way we turn ourselves in prayer, so our hearts be lifted up and directed to our Father which is in heaven. Yet if any part of Heaven be more unfit for us to turn our faces towards in prayer then other, the East is the unfittest. Because we find Idolaters blamed for doing so: Ezekiel 8. 16. Which we cannot find noted of any other part. 2. Though the matter itself be of small moment, yet to put holiness in it, is a great sin, as is evident by that bitter invective our Saviour maketh against the Pharisees and jews, for the holiness they put in washing of hands and cups and such like things, Mark 7. 6. 9  
The second Use of this Doctrine is, to exhort us, that sith we have learned that this is one chief privilege, we have by Christ's death, that all religious difference of places is taken away, and our nation now is as holy as Canaan, our towns as jerusalem, our houses as the Temple, we should therefore make use of this privilege in serving God, not in our Temples only, but in our houses also, in establishing the exercises of Religion in our families, and using them there constantly and conscionably. We read of Abraham, that wheresoever he pitched his tent, he was wont to erect an Altar unto God, Gen. 12. 8. and 13. 18. And many Christians are said to have had Churches in their houses: Rom. 16. 5. Col. 4. 15. Philemon 2. Under the Law they were wont to dedicate their houses, and consecrate them to God before they dwelled in them, Deut. 20. 5. Psal. 30. in titulo. Though this were done then with sundry ceremonies, which are now abolished, yet the equity remains, and we also should dedicate our houses unto God; and that can we do no better way than this: 2. Sam. 6. 11. God blessed the house of Obed-edom, while the Ark was entertained in it. And how can this choose, but bring a blessing from God upon our dwellings; if he were served constantly in them. Contrarily, jer. 10. 25. There is a Prophetical imprecation against those families, wherein no prayer is used.  
The third Use of this Doctrine is, to teach us, that such is the severity of God against sin, that he will not only plague them that commit it; 
Use 3.  but curse the very place where it hath been committed. jerusalem and the House of God, may be an example to all places in the world in this point. For what places in the world had so many privileges as jerusalem and the Temple there? Of which it is said, 2. Chron. 7. 16. I have now chosen and sanctified this place, that my name may be there for ever: and mine eyes and mine heart shall be there perpetually: And Lam. 4. 12. The Kings of the earth, and all the inhabitants of the world would not have believed, that the adversary and the enemy, should have entered into the gates of jerusalem: and yet behold how the sins committed therein, made it the most accursed place in the world. It is a special blessing oft promised to the godly, that their habitation and dwelling shall prosper, Pro. 3. 33. That he will make the habitation of their righteousness prosperous, job 8. 6. Yea that they shall know and feel, that peace shall be in their Tabernacles, job 5. 24. And about them, and their houses, and all that they have, God keeps such a fence, as Satan cannot hurt them: job 1. 10. It is the protection of God alone, that keeps our houses from the calamities of fire within, and lightning from heaven, and from the annoyance and molestation of evil spirits, and other judgements. On the other side it is certain, the curse of God is upon the habitation of the wicked, Pro. 3. 33. and 14. 11. the house of the wicked shall be overthrown. Sin defiles the house where it is committed, and brings God's curse on it, the houses upon whose roofs Idolatry had been committed shall be set on fire, saith the Lord, jer. 32. 29. The curse shall enter into the house of the thief, and of him that sweareth falsely, and it shall remain in the midst of it, and it shall consume it with the timber thereof and the stones thereof, Zach. 5. 4. Destruction shall dwell in his tabernacle, because it is none of his, brimstone shall be scattered upon his habitation, job 15. 15. O that men would believe this! Then would Victuallers, either not endure such swearing, uncleanness, and drunkenness in their houses; or if they could not avoid it (living in that calling) they would give it over. Then would Masters of families not content themselves, to be themselves free from swearing, drunkenness, and filthiness; but would put these sins far from their Tabernacles also, as Eliphaz speaketh, job 22. 23.   

Lecture the four and thirtieth, December 5. 1609.  
WE have already heard that the answer which our Saviour maketh to the question that this woman moved unto him, consisteth of two parts. The first concerneth the place of God's worship, concerning which she desired to be resolved, and that is set down in the 21. verse, which we finished the last day. The second concerneth the worship itself about which she moved her question; namely, the ceremonial worship that was done to God in jerusalem, and mount Gerizim; and this part of his answer is contained in this part of the verse that I have now read, and those two that follow it. The sum and effect of this part of his answer is this: that though the worship which the jews did to God, were far better than that of the Samaritans; yet this ceremonial worship about which she is now so inquisitive, whether it were that, that the jews used, or that, that the Samaritans used, was not so much to be esteemed, as she conceived; but should shortly be abolished, and in stead thereof, another form of God's worship should be established, which should not consist in ceremonies and shadows (that suited so well with our carnal and corrupt nature) but should be spiritual (as best agreeing with the nature of God) and should have in it the truth and substance of all that which was figured and shadowed in those ceremonies. So that these three verses divide themselves into two parts, 1. A commendation of that outward worship of God, that the jews used in comparison of that of the Samaritans, and that is set down in this verse. 2. A discommendation of that outward worship of God, that the jews used in comparison of that, which God would shortly establish in his Church; and that is contained in the two verses following. In this verse, he commendeth the Religion and worship of God that the jews used and prefers it before that of the Samaritans, by this argument; because the Samaritans worshipped they knew not what. But so did not the jews, and that he proves, because salvation was of the jews. The obscurity that is in any of these words, I will clear, and interpret it, as I come to the handling of the Doctrines that arise out of them. 1. Then we are to observe here, that our Saviour saith, they worshipped they knew not what. How could that be, seeing: 1. They knew that they worshipped the true God, even the same God that the jews did. For so say they to Zerubbabel; 
Quest.  Ezra 4. 2. We seek JEHOVAH your God as ye do. Yea the Holy Ghost saith of them: 2. Kings 17. 3. Thus they feared the Lord, and appointed Priests, out of themselves for the high places, who prepared for them sacrifices in the house of the high places. 2. They knew what manner of worship they gave unto him. For they offered sacrifices unto him: Ezra 4. 2. They served him as they were taught and directed by one of the Priests that had served in Israel, before they were carried away captive by the Assyrians, 2. Kings 17. 28. One of those Priests came and dwelled in Bethel, and taught them how they should serve the Lord. What then doth our Saviour mean to say, they worshipped they knew not what? Surely, because they did not know him by his Word, they did not worship him according to his Word. 
Answ.  Therefore they are said to worship they know not what. This interpretation is grounded upon that we shall find written in 2. Kings 17. 34. They did after the old manner, as verse 19 They neither feared God, nor did after their ordinances, nor after their customs, nor after the Law, nor after the commandment which the Lord commanded the children of jacob. On the other side, because the jews had the Word of God, they knew God by his Word, the worship they did to him, was appointed by his Word. Therefore are they said, to worship what they knew. And this interpretation is further confirmed by the words that follow: Salvation is of the jews. For what means he by salvation? Surely the Word, the Doctrine and means of salvation: as it is also called: Heb. 2. 5. How shall we escape, if we neglect so great salvation. This was the chief Prerogative the jews had above others. So that these words, salvation is of the jews, are the very same in effect with that which the Prophet Esay hath, Esay 2. 3. The Law shall go from Zion, and the Word of the Lord from jerusalem. So that the first Doctrine we are to learn is this:  
That no man can know or serve God aright without the direction of his Word. The Doctrine hath two branches. 1. No man can know God aright, 
Doct. 3.  nor conceive rightly of him, but by his Word. 2. No man can serve or worship God aright, without the direction of his word. 1. The God which ignorant men and such as are not instructed by his word do serve, is not a true God, but an Idol and fancy of their own, Psal. 76. 1. God is known in judah. On the other side it is said of all natural men: Gal. 4. 8. But even then when ye knew not God, ye did service unto them, which by nature are not Gods. So it is said of the ten Tribes: 2. Chron. 15. 3. Now for along season Israel hath been without the true God, because they had been without a Priest to teach, and without the Law. True it is, God makes himself known not to his Church only by his Word, but to all the world by his works. Men cannot open their eyes, or look any way, but they may see him in his works, Rom. 1. 20. The invisible things of him, that is, his eternal Power and Godhead, are seen ever since the Creation of the World, being considered in his works. Yea he saith of all the Gentiles that (vers. 21.) they knew God; and verse 19 that which may be known of God is manifest in them, that is, in their hearts and consciences, for (saith he) God hath showed it unto them. So that there is no man living, but he hath even by nature some knowledge of the true God in him. But this is not the true knowledge of God, it is not a comfortable and saving knowledge of him. Sundry notable differences may be observed between the knowledge of God, men attain to by the light of nature, or by the creatures, and that which is attained to by the Word. 1. That serves to make men only without excuse, and cannot bring them unto salvation, Rom. 1. 20. But this is all-sufficient to make men wise unto salvation, 2. Tim. 3. 15. and therefore is called salvation here, and jam. 1. 21. it is said to be able to save the soul.  
Secondly, that light is as a dim light, that knowledge is dark and obscure, and uncertain, notwithstanding this knowledge they have of him by his creatures and the light of nature, men have many strange conceits of God, and know not what to think of him, Rom. 1. 21. Though they knew God, yet they became vain in their imaginations, and their foolish hearts were full of darkness. But the Word revealeth God unto us, so clearly and so certainly, that the simplest may know him, Psal. 19 7. The testimony of the Lord is sure, and giveth wisdom to the simple.  
Thirdly, the knowledge of God that is gotten by the creatures, hath no power to change and reform the heart, Rom. 1. 21. When they knew God, they glorified him not as God, neither were thankful: but the knowledge of God that is gotten by the Word, hath power to convert the soul, Psalm. 19 7.  
Fourthly, the knowledge of God that is gotten by other means, brings no comfort nor joy to the soul, but worketh in it rather a slavish fear of him, Eccl. 1. 14. I have seen all the works that are done under the sun; and behold all is vanity and vexation of spirit: and verse 18. in much wisdom there is much grief, and he that increaseth knowledge increaseth sorrow, but the knowledge of God, we attain to by the Word rejoiceth the heart, so as the better we know him, the more comfort we have in him, Psal. 19 8. 10. So that you see now the first branch of the Doctrine confirmed unto you, that no man can know God aright, know him to his comfort, know him to his salvation but by his Word. The second branch of the Doctrine shall be made as plain unto you, that no man can worship God aright, but by the direction of his Word. No service can please God, but that that is done by direction, and in obedience to his Word. When the Lord had forbidden his people to serve him as the Canaanites had done, he adds, Deut. 12. 32. Whatsoever I command you, take heed you do it; thou shalt add nothing thereto, nor take aught therefrom; that is, do neither more nor less in my service than I have appointed. Say that we do that in his service which he hath not forbidden, yet if he hath not commanded it, we highly offend him, as is plain in the case of Nadab and Abihn, They offered strange fire before the Lord which he commanded them not, and there went out fire from the Lord and devoured them, Levit. 10. 1, 2. When the Tabernacle was to be built, Moses (though a wise and holy man was not to be trusted with any thing, but straight charged, Heb. 8. 5. See, said he, that thou make all things according to the pattern showed to thee in the Mount. This charge was four times repeated, Exod. 25. 9 40. and 26. 30. and 27. 28. And it is said when all was done. Exod. 39 43. Moses beheld that they had done all in every point as the Lord commanded, and he blessed them. So when mention is made that Solomon set the courses of the Priests and singers, and of the Porters for the House of God; lest we should think he did it of his own head; his warrant is set down, and it's expressly said, For so was the commandment of David, the man of God, 2. Chron. 8. 14. And yet more plainly, 2. Chron 29. 25. When Hezekiah appointed the Levites to use in the Church of God, Cymbals, and Viols, and Harps, lest we should think he took upon him to appoint any thing in God's service, it's said, He did it according to the commandment of David and Gad the King's seer, and Nathan the Prophet. For the commandment was by the hand of the Lord, and by the hand of his Prophets. See how precise God would have us to be in sticking close to the direction of his Word, in the matter of his worship. Yea it is certain, when we do him any service, that he hath not appointed us in his Word, we serve not him, but we serve an Idol. This is plain here in the example of the Samaritans, they intended to worship the true God, 2. Kings 17. 32. Ezra 4. 2. And yet it is said they did not worship the true God, 2 King. 17. 34. What did they worship then? surely an Idol of their own brain. They worshipped they knew not what. Why so? Because they made not the Word the rule of their worship: but the custom of the country, 2. King. 17. 34. 40. Yea while men think they serve the Lord, they serve the devil, if the worship they do to God, be not grounded upon his Word. This is plain in three examples.  
1. It is certain, the Gentiles (as they had some knowledge of the true God, Rom. 1. 21. so) in all their superstitions they intended to worship him. For so Paul tells the Athenians, he preached no other God to them, but the same whom they did worship. Acts 17. 23. Yet it is said of them, 1. Cor. 10. 20. They worshipped devils and not God. Why? because they worshipped him ignorantly, and not according to his Word, Acts 17. 23. they serve the unknown god.  
2. Aaron and the Israelites intended to worship the true God in the similitude of the golden Calf, as is plain, Psal. 106. 20. They changed their glory into the similitude of an Ox that eateth grass. And Nehem. 9 ●…8. This is the God (said they) that brought thee out of the land of Egypt, and Exod. 32. 5. Aaron made an Altar before it, and proclaimed, To morrow shall be an Holiday to JEHOVAH. And yet the Lord for this, chargeth them that they had offered a burnt offering to the devil, Levit. 17. 7. Why? Because they were turned out of the way that he had commanded them, They swerved from the direction of his Word, Exod. 32. 8. they have turned quickly out of the way which I commanded.  
3. The ten Tribes intended to worship the true God when they erected the two calves, even the same God that was worshipped at jerusalem, 1. Kings 22. 28. Behold O Israel thy gods, (that is, the similitude of thy gods) that brought thee out of the land of Egypt. And yet the Holy Ghost saith, they served the devil, 2. Chron. 11. 15. He ordained him Priests for the high places, and for the devils, and for the calves that he made. And why? Because they worshipped him not according to his Word, 2. Chron. 15. 3. Israel hath been without the true God. Why? Because without a Priest to teach and without the Law.  
The Reasons of the Doctrine are these.  
1. For the first branch. No man knows the Father but the Son, and 
Reason.  he to whom the Son will reveal him, Matth. 11. 27. And the means 
1.  whereby Christ revealeth and makes his Father known unto us is the Word, john 17. 6. I have declared thy name to the men that thou gavest me out of the world, verse 8. For I have given unto them the Word which thou gavest me.  
2. For the second branch, Whatsoever is not done of faith (that is upon 
2.  a persuasion we please God in it) is sin, Rom. 4. 23. Now faith is grounded upon the Word. And how can a man be persuaded he pleaseth God in that service he doth to him, unless he have his Word for it. For if we follow our own good intent, while we think we please God, we may most highly offend him, the jews when they killed the Apostles, thought they did God good service, joh. 16. 2. and so did Paul when he was exceedingly mad against the faithful, and compelled them to blaspheme, Acts 26. 11. and he saith that this was then the height of his zeal he persecuted the Church, Phil. 3. 6.  
The First Use of this Doctrine is to teach us, 1. To esteem this a singular prerogative, that the Lord hath not suffered us to walk in our 
Use 1.  own ways, Acts 14. 16. But to be thankful that we have the Word, and to make our use of it. This was the chief preferment of the jew above the Samaritan and all others, Romans 3. 1, 2. If any want this, the god that they serve is not the true god, but an Idol, and fancy of their own, 2. Chron. 15. 3. They worship they know not what, whereas we have a comfortable assurance that the worship we do, pleaseth God.  
2. If therefore thou desire to serve and please God, let this be thy first care to live under a good Ministry, and to get knowledge, Israel 
2.  was without the true God, while it was without a teaching Priest, and without the Law, 2. Chron. 15. 3. all the devotion that ignorant people use, is but the Sacrifice of fools, till they be ready to hear and willing to be instructed that way, Eccles. 5. 1. Therefore also the Lord complaineth, Host 4. 6. that there is an ignorant Priest that cannot instruct them, the people perish for want of knowledge.  
3. Count it thy wisdom to cleave so precisely to the Word, as (in the matters of God's service) not to do any thing which thou canst not find warranted by the Word, Psal. 119. 31. I have cleaved to thy testimonies, O Lord confound me not.  
4. Conceive no otherwise of God than he hath revealed himself in his Word.  
Now if we apply this to ourselves, we shall find that the most of our people are in no better case than the Samaritans were; who worshipped 
Applica.  they knew not what.  
1. Indeed we have the whole Word of God, and so had not they. But is our case ever the better for that? No surely it is so much the worse: they wanted it; we have it and contemn it. We count it no prerogative to have it, we make no benefit of it, we read it not, we seek not the knowledge of it, we care not what Ministry we live under, we count it no benefit to live under an able Ministry, Heb. 2. verse 3. How shall we escape if we neglect so great salvation?  
2. Though they do join with God's people in his true worship, yet do they it not upon this ground, that they know by the Word, God will be thus served. But the rule they follow, is either first the commandem●…nt of men, as it is said of the Pharisees, Matth. 15. 9 or secondly, the custom of the place where they live, as we read the Samaritans of old did, 2. Kings 17. 40. or thirdly, their own good meaning, contrary to that commandment, seek not after your own heart, Numb. 15. verse 39  
The second Use is to justify our Religion against the Papists. For it is 
Use 2.  evident we may truly say to them as our Saviour doth here: Ye worship that which ye know not, we worship that which we know. 1. It is not possible they should have any assurance, that they please God in that service they do unto him (how confident soever they seem to be) because they do not worship God according to his Word. 2. While they think they worship God, they worship the devil. Of them certainly that is spoken, Apoc. 9 20. And the remnant of men which were not killed by these plagues, repented not of the works of their hands that they 〈◊〉 not worship devils, and Idols of gold and silver, and of brass and of st●…ne, and of wood, which neither can see, nor bear, nor go. For if the Israelites in Aaron's and jeroboam's time, were truly said to worship devils, when they worshipped the true God under the similitude of a molten Image; then is their worshipping of Images no better than Idolatry, and worshipping of devils, notwithstanding that they say, that they neither worship the Image itself, nor any false god in or by it. The worshipping of the Virgin Mary, as well as the worshipping of Venu●…, or any of the heathen gods; the kneeling before the picture of God the Father, or Christ crucified, as well as the kneeling before Baal, is a worshipping of devils.   

Lecture the five and thirtieth, December 12. 1609.  
IN this Verse as we have heard, three things offer themselves to our 〈◊〉.  
1. The fault he findeth with the Samaritans worship, Ye worship that wh●…h y●…e know not.  
2. The commendation he gives to the jews worship, we worship that we know.  
3. The reason whereby he justifieth this commendation, he gives to the jews. For salvation is of the jews, It followeth now that we proceed to the two last points contained in these words, We worship that we know▪ for salvation is of the jews. In which words for the help of our memory and understanding, three things are to be observed. 1. That Christ prof sith of himself that he worshipped God. 2. That he worshipped God as the jews did. 3. That he affirmeth salvation is of the jews. Then the first Doctrine that we have here to learn, is this;  
That our Saviour himself, though he were the Son of God, did use when he was here on earth to serve and worship God. 1. He was wont 
Doct. 4.  diligently to frequent the place of public prayer, Luke 4. 16. He went into th●… Synagogue on the Sabbath day as his custom was. 2. He was wont to use prayer in his own family, Luke 9 18. As he was alone praying, his Disciples were with him. 3. He was wont always at his meals to give thanks, and pray to God for his blessing upon the creatures, and that (not only when he was to work a miracle, Matth 14. 19 He 〈◊〉 up to heaven and blessed the food that was prepared, that is, gave thanks and prayed) but ordinarily, Luke 24. 30. As he sat at table, he took the bread and gave thanks. 4. Besides all these kinds of prayer, he was wont to pray in secret, and by himself, Luke 5. ●…6. He kept himself apart in the wilderness and prayed; he used this kind of praying in the morning, Ma●…e 1. 35. In the morning very early before day he arose, and went out into a solitary place and there prayed. He used it also in the evening, Matth. 14▪ ●…3. He went up into a mountain alone (having no house of his own●…, he was wont to go abroad into the most solitary place) to pray, and when the Evening was come, he was there alone. Yea this was his custom, Luke 22. 39 He went as he was wont to the Mount of Olives. 5. He was wont to perform this worship of God with gestures and signs of as much reverence, humility and submission, as we shall read any of God's servants have been wont to do, Luke 2●…. 41. He knecled down and prayed, Matth 26. 39 He fell on his face and prayed.  
The Reason why he was thus diligent in worshipping God, wa●… not so much for his own sake, as for us. For he had no need to pray, for he had 
Reason.  all creatures in heaven and earth at command; and by his word was able to do what pleased him, Matth. 8. 8, 9 Speak the word only, and 〈◊〉 〈◊〉 shall be healed. For I am a man also in authority, etc. Why then did he thus use to worship God? surely for our sake only, and not for himself, but in respect of us. Three Reasons there were for it.  
1. That he might purchase to us eternal life, it was necessary he should perfectly keep the law: for thus runs the Covenant, Matth. 19 17. If thou 
1.  wilt enter into life, keep th●… commandments, yea perfectly Gal 〈◊〉. 1●…. This we were not able to do, therefore he, Gal. 4 4, 5. Was made under the Law that he might redeem them that are under the Law, that we might receive th●… adoption of sons. Therefore it became him to fulfil all righteousness Matth. 7 5. And this is a chief part of that righteousness God requireth of us in his law that we worship him, Mat. 22. 38. This is the first and the great comm●…ndement.  
2. That he might give us an example: for that which he speaketh of one of his actions, may be said of all that he did in obedience to the moral Law, john 13. 15. I have given you an example that you should do as I have done.  
3. That he might obtain for us the Spirit of God, whereby we may be made able to do the like, For as the disobedience of Adam, deserved that all his posterity should lose the Image of God, and become like unto him, Rom. 5. 22. By one man sin entered into the world; so the active obedience of Christ hath deserved that God should renew his Image in all the faithful, and give them his quickening spirit, Rom. 8. 2. the Law of the spirit of life in Christ jesus hath made me free from the law of sin and of death.  
The Use of this Doctrine, is to stir every one of us up to a greater conscience and diligence in all the duties of God's worship, specially in prayer. 
Use.  For if the Son of God (that had not such need to do it in respect of himself) yet used it so constantly, and used it only because the Law requires it of us, and that he might make himself an example to us; and that he might obtain grace for us to do it; what excuse can we (that are bound unto it by God's Law, and stand in such need of it) have for our ordinary neglect of public prayer, of prayer with our family, of secret and private prayer.  
2 The second thing we are to observe here, is this, that our Saviour in commending the worship and Religion of the jews, makes himself one of their number, acknowledgeth himself a member of their Church, professeth that himself did worship God as they did; from whence this Doctrine ariseth for our instruction;  
That those assemblies that enjoy the Word and Doctrine of salvation, though they have many corruptions remaining in them are to be acknowledged 
Doct. 1.  the true Churches of God, and such as none of the faithful may make separation from. We shall need no further proof of this Doctrine than the example of our Saviour himself. If we consider on the one side how corrupt the State of the jews Church was in his time, and on the other side how far forth our Saviour did communicate with them in the service of God.  
1. For the first, what the state of that Church was in his time, we may know if we consider, 1. What the Priests and teachers were themselves that had the ordering of God's worship. 2. What the people were, with whom he was to join in God's worship. 3. What the worship itself was, wherein he was to communicate.  
1. The Priests and teachers, 1. Were ignorant and unlearned, Matth. 23. 16. 2. They were wicked and ungodly, Matth. 23. 3. 3. They had a corrupt and unlawful entrance into their calling, yea even the high Priest himself. For whereas by God's ordinance he was to hold that office during his life; this office was bought and sold, and made annual, john 11. 49. Caiphas was high Priest for that year.  
2. And what were the people? Surely the most of them in all places where he conversed, were notoriously and obstinately wicked. In Nazaret where he had lived most, see what they were, Luke 4. 28, 29. All that were in the Synagogue when they heard this Doctrine, were filled with wrath, and rose up and thrust him out of the City, and lead him to the edge of an hill to cast him down headlong. But were they better in other places? No, he upbraided all the Cities, where most of his great works were done, Woe be to thee Corazin, woe be to thee Bethsaida, Matth. 11. 20, 21. And were the people of jerusalem any better? you shall perceive that by that affection they showed at the Passion of our Saviour. When Pilate a Gentile had made such an offer to them, Luke 23. 18. All the multitude cried at once, not him but Barrabas, and Matth. 27. 25. When Pilate had washed his hands and protested for Christ innocency, than answered all the people and said desperately, his blood b●… on us and our children.  
3. The worship itself that was used in that Church had many corruptions in it. 1. They used many superstitious ceremonies, the observation whereof they urged more strictly than the commandments and ordinances of God, Mar. 7. 9 2. The Temple was profaned and made a den of thieves, Matth. 2●…. 12, 13. 3. The discipline and censures of the Church were shamefully abused, john 〈◊〉. 22. The jews had decreed that if any did confess that jesus was the Christ, he should be excommunicated, ipsofacto. 4. The Doctrine was corrupt in many points, as you shall find, Matth. 5. 2●…. 48. 5. Some corruption also was crept into the administration of the Sacraments. For they kept it a day after our Saviour, (who observed the just time appointed by God) john 19 14. the day of his Passion was but the day of the preparation to the Passeover. Thus we have seen how corrupt the state of the Church was. And yet mark how our Saviour made no separation from it, but communicated with it in the worship of God. 1. When he was an infant he was circumcised, and by that Sacrament incorporated into that Church, Luke 2. 21. 2. When his mother was purified, he was brought to the Temple and presented to the Lord, and an oblation was given for him, as for other children, Luke 2. 22. 3. He was content to be an hearer of such teachers as taught in that Church, Luke 2. 46. 4. He was every Sabbath wont to join in public prayer with the Congregation that was at Nazaret, Luke 4. 16. 5. He received the Sacrament of Baptism in a Congregation of that people, Luke 3. 21. When all the people was baptised, he was baptised also. 6. He communicated in the Passeover with the people, and the Priests, john 2. 13. 7. He allowed his Disciples to hear those teachers, Matth. 23. 12. Yea he commanded the Leper whom he cleansed, to go and show himself to the Priest, and offer his gift in the Temple, Matth. 8. 4.  
The Reasons why all men are bound to count such assemblies the true Churches as enjoy the Word and Doctrine of salvation, and may not separate 
Reason.  from them for their corruptions, are these.  
1. So long as God continueth his Word and the Doctrine of salvation to a people, so long it is evident God dwells among them, and hath not forsaken 
1.  them, I will set my Tabernacle among you (by which he meaneth his solemn worship, whereof this is a principal part, Levit. 26. 11, 12.) and my soul shall not abhor you. And I will walk among you, and I will be your God, and ye shall be my people. In juda God is known, his name is great in Israel. Psal. 76. 12. In Salem also is his Tabernacle and his dwelling place in Zion. And till God hath forsaken a Church, no man may forsake it. For shall we be holier and hate corruption more than the Lord? It is no sufficient warrant for any to separate from a Church, because it is guilty of such sins and corruptions as deserve God should forsake it; and for which God in his Word hath threatened that he will forsake it: till it may appear unto us God hath indeed forsaken it, and put in execution that which he hath justly threatened against it, no man may forsake it. Though adultery (either in the man or the wife) give just cause of separation, and that the bond of wedlock should be broken, so as the innocent party may justly forsake the offender, yet till a bill of divorcement have passed between them, they remain still man and wife, notwithstanding that sin, the woman whom her husband had wronged in this kind, is called his wife, Mal. 2. 15. Esau had justly deserved to lose the prerogative of his birthright and superiority he had over his brother when he had despised it and fold it, Gen. 25. 34. and Saul to be deprived of his Kingdom; yea God by his decree and oracle had said of Esau and jacob, The elder shall serve the younger, Gen. 25. 23. And of Saul and David, that he had rejected the one, and appointed the other to reign in his stead, 1. Sam. 13. 14. and 15. 23. 26. 28, And yet till the Lord saw it good to put this his decree and oracle in execution, and actually to depose the one from his birthright, and the other from his Kingdom, jacob acknowledgeth Esau his Lord and superior, Gen. 32. 4, 5. and so did David, Saul, 1. Sam. 24. 7. 9 So though a Church for the many corruptions that are in it, be unworthy the name of Christ's Church, and be also such as the Lord hath threatened to make no Church, yet till the Lord hath put this his threat in execution, and taken away his tabernacle and worship from it; it is still to be acknowledged and reverenced as the Church of Christ. 
Use.   
2. Because no separation may be made from those assemblies, where men may be assured to find and attain to salvation, Lord to whom shall we go, thou hast the words of eternal life, saith Peter unto our Saviour, accounting this a sufficient reason why they might not leave him, john 6. 68 But men may be sure to find and attain to salvation in such assemblies where the Ministry of the Word, and the Doctrine of salvation is continued. For the Word and Gospel of Christ is called salvation here, and Heb. 2. 3. Because it is the ordinary means ordained of God to bring men to salvation, Rom. 1. 16. 1. Cor. 1. 21. Yea it is at one time or other effectual in all Gods Elect that do enjoy it, jam. 1. 21. calls it the engrafted Word which is able to save your souls.  
To teach us what to judge of our Church, and of the Brownists, that separate themselves from it. 1. We may not deny, but that there is just cause 
Use 1.  of fear, that God may take away his Tabernacle from amongst us, and remove our Candlestick: Even the general decay of our first love may cause us to to fear it: Apoc. 2. 5. And the great neglect of the Church censures upon scandalous offenders, in respect of that the Apostle saith, know ye not that a little leaven leaveneth the whole lump, 1. Cor. 5. 6. But specially the general increase of all filthy and abominable sins in the land, Thy Camp shall be holy, that he see no unclean thing in thee, and turn away from thee, Deut. 32. 14. seest thou not (saith the Lord, Ezek. 8. 6.) the great abominations that the house of Israel committeth here, that I should go far off from my Sanctuary? 2. Though we acknowledge our Church to be a true Church, yet may we not communicate with it in any corruptions, that shall be detected or approved to be in it. Herein we have our Saviour's example to guide us. Though he esteemed the Church of the jews to be a true Church, and joined with it in God's worship, yet would he not communicate with it in the least corruption. He would not use so much as their superstitious purifications; Mark 7. 6, 7. When they put off the Passeover a day longer than God had appointed, he would not join with them in that; Matth. 26. 17. 3. We should mourn for, and show our dislike to those things that are evil in our Church, so did the faithful before the captivity, Ezek. 9 4. So did Christ, Luk. 19 41. But we may not separate ourselves, nor deny it to be a true Church for the reasons above alleged.  
2. To convince the Papists of error, in their doctrine touching the notes of the true Church. None of their notes are proper and infallible; for the profession 
2.  and preaching of the true Doctrine in all fundamental points is the only proper and certain note of the true Church: as we see here in the argument Christ useth to prove the Church and worship of the jews, to be the true worship and Church of God. For salvation is of the jews. This was the chief privilege, the chief badge and cognisance of the old Church, that the Oracles of God were committed to them, they enjoyed the true Doctrine of salvation, Psal. 147. 19, 20. Rom. 3. 2. And thus doth the Apostle describe the true Church under the Gospel; he calls it the household of God built upon the foundation of the Apostles and Prophets, jesus Christ himself, being the chief Cornerstone, Ephes. 2. 19, 20. He calls it also the pillar and ground of truth, 1. Tim. 3. 25.   

Lecture the six and thirtieth, December 26. 1609.  
THe two first parts of this Verse we have already finished, and are now to proceed to the third and last. viz. The Reason whereby Christ justifieth the worship which the jews did unto God, in these words: Salvation is of the jews: wherein two things are to be observed. 1. What he means here by Salvation. 2. How this Salvation that he speaketh of is said to be of the jews. By Salvation in this place is meant the Word of God, and the Ministry thereof, as may appear by these three Reasons. 1. The Salvation here spoken of, is that whereby the jews knew how to worship God aright; else there had been no consequence in this Reason, we worship that we know: For salvation is of the jews, q. d. Because we have Salvation. Now the only means whereby the jews knew how to worship God aright, was the Word. 2. This Salvation here spoken of, was the chief prerogative whereby the Lord did prefer the jew before the Samaritan, and all other nations, and so is it mentioned here. And the chief prerogative of the jews was the Word, Psal. 147. 19 He showeth his Word to jacob, his statutes and his judgements to Israel (verse 20.) He hath not done so with any other nation, neither have they known his judgements. And Rom. 3. 2. The chief preferment of the jew was this, because to them were committed the Oracles of God. 3. The salvation here spoken of, is that that was to be derived from the jews to God's people of all nations. And what was that? The Law shall go from Zion, and the Word of the Lord from jerusalem, Esay 2. 3. And the reason why it is so called, is, for that it worketh the salvation of men: Which teacheth us;  
That the Word of God, and the Ministry thereof, is the salvation of men. See for proof of this, what titles are given to it by the Holy Ghost. 
Doct. 6.  1. It is called the Word of grace, Acts 20. 32. 2. It is called the Word of life, Phil. 2. 16. john 6. 68 3. It is called the grace of God, Titus 2. 11. 4. The Kingdom of God: Matth. 21. 43. The Kingdom of God shall be taken away from you, and given to a nation, etc. 5. Salvation itself and everlasting life here, and Heb. 2. 3. Act. 28. 28. john 12. 50. I know that his commandment (that is, his Word which he hath commanded me to teach) is everlasting life. These are unproper and strange speeches to be spoken of the Word; yet are they far more effectual to set out the dignity and excellency of the Word, then if the Lord should have said only in plain terms, that it is the means and worker of our salvation. Before I come to show the Reasons why it is so called, I will answer three questions and doubts that may arise in your minds, which may hinder you from understanding aright, and conceiving the meaning of this Doctrine.  
1. Can none be saved that want the Word? 
Quest. 1.   
To this I answer. It cannot be denied but some have attained to salvation 
Answ.  that never enjoyed the Word. Neither must we imagine that God either could not, nor never did save any without the Word; or that all they are to be judged to be in the state of damnation, that either in times past, or at this day live and die in those places where the light of the Word did never shine. For God is able to do whatsoever it pleaseth him, Psal. 115. 2. He hath appointed means not to tie himself, but us only unto them: and as the invisible Church (the company of God's Elect) is a Catholic Church in all ages, and in all places; so in such times and places as he hath denied the Word unto, he hath been wont to save his Elect without the Word. While his people were in the wilderness, where they could not have the ordinary means of tillage, God did feed them extraordinarily, and gave them bread from heaven, john 6. 31. So Rahab had faith even while she dwelled in jericho, Heb. 11. 31. And the Wise men of the East, before they came to judaea, Matth. 2. 2.  
2. Shall all be saved that have the Word? that read it, that hear it, 
Quest. 2.  that profess it?  
To this I answer. That it is certain, all are not saved that enjoy the Word. For in all ages, there have been many that have lived under 
Answ.  most faithful and profitable Ministers, and have heard them also ordinarily, and yet have not been saved: such an one was judas, john 6. 70. Yea the most part of them that have enjoyed the Word, have miss of salvation. In so much as in all ages, the best of God's servants have had cause to complain, as: Esay 53. 1. Who will believe our report? And to whom is the arm of God revealed? Yea, it may well be, that those that have enjoyed the Word most abundantly, may be far worse men for all kind of wickedness, than such as never heard the Word in their lives. So it is said of jerusalem, that it exceeded Sodom in all kind of abominations: Ezek. 16. 48. The Word useth not to save any, unless it be by preaching opened and applied, Acts 8. 31. 1. Cor. 1. 21. For it saves none but such as can understand, believe, and obey it. It saveth none but Gods Elect. Only those that God hath ordained unto life shall profit by it, shall find it effectual to their salvation: Acts 13. 48. The rest cannot profit by it, Many are called but few are chosen, Matth. 22. 14. The rest shall be made worse by it. The Word of God is like unto the water of jealousy, mentioned, Numb. 5. 27. 28. When it is received into an honest and good heart, it doth it good and makes it fruitful; when into a corrupt heart it rots it, and makes it worse.  
3. Is the salvation of any to be ascribed to the Word itself, or any virtue that is in it? 
Quest. 3.   
To this I answer. That 1. The salvation even of those that are saved by the Word, is not to be ascribed to the Word itself, or any virtue 
Answ.  that is in it; as if it were to be accounted the author and worker of any man's salvation. 1. The glory of this work is to be ascribed wholly unto God: the Word is but the instrument that God is pleased to use in this work. God only is our Saviour: 1. Tim. 2. 3. 2. Neither is it as a natural instrument that hath virtue in itself to regenerate or save (as food hath to nourish, and a medicine to heal the body) but only as a tool God is pleased to use in this work: So that as the excellentest tool the joiner hath, or useth, can work nothing unless his hand go with it, and work with it. So is it in this case. The Word saves and regenerates men not by any natural virtue that is in it, but only by a supernatural power it receives from God, the weapons of our warfare are mighty through God, 2. Cor. 10. 4. Nay the Word itself, say it be delivered in the Ministry of a man that hath the most excellent gifts, is not able to work the least measure of saving grace in the heart of any. A man would think it was no great degree of grace in Lydia, that she attended to the thing that Paul spoke, yet could not the word that Paul spoke (though he had such excellent gifts) work so much, but God opened her heart, Acts 16. 14. To come to Christ, is the least measure and degree of saving faith; yet could not the word that Christ himself spoke (as he was man) move a soul so far; this is the only work of God, No man can come to me, unless my Father draw him, john 6. 44, 45. I have planted, saith Paul, and Apollo's watered, but God gave the increase, 1, Cor. 3. 6. The Preacher (if he desire his Ministry should do good) had need to cry to God for his help, and the hearer if he desire to profit by the Word, had need to cry to God to make his Word effectual to his salvation. Therefore Christ (when he was to send forth his Apostles) spent a whole night in praying to God for his blessing upon their Ministry, Luke 6. 12. And doubtless one chief cause why the Word saves so few, is this, that men rest too much upon it, and cry not earnestly to God, that he would bless it, and make it effectual in their hearts.  
This being so, it may be demanded why the Word should be called the Word of life, the Kingdom of God, the salvation of men.  
The Reasons why these glorious titles are given unto it by the Holy Ghost, are these. 
Reason.   
1. Because it is the only means the Lord hath sanctified to work saving grace in his elect, and to bring them to eternal life. Though where 
1.  this cannot be had he doth save by other means, or without means, as pleaseth him; yet hath he not said nor revealed that he will save men by any other means then this; which caused the Apostle to move that strange question: How shall they believe on him of whom they have not heard? or how shall they hear without a Preacher? Rom. 10. 14. And to pronounce of all that are strangers from the covenants of promise, that they have no hope of salvation, Ephes. 2. 12. 2. Though men may have many good things in them without the Word, the Gentiles which have not the law, do by nature the things contained in the Law, Rom. 2. 14. yet saving grace, such good things as may bring a man to salvation, none can attain to ordinarily but by the Word, for that's the incorruptible seed whereby we are regenerated, 2. Pet. 1. 23. 3. Though there be many other means of salvation besides this, yet all the rest receive their force and virtue from this, nothing can do us good without this. 1. Meditation of the works of God, must be acknowledged to be a good means of grace, and so of salvation, David made great use of it to further himself in grace, Psal. 8. 3, 4. But no man can profit by that, till he have first profited by the Word, Make me to understand the way of thy precepts, and I will meditate in thy wondrous works, Psalm. 119. 27. 2 Affliction is a great furtherance to our salvation, He chasteneth us for our profit, that we may be partakers of his holiness, Heb. 12. 10. But it can do us no good till it be sanctified to us by the Word, Psal. 94. 12. Blessed is the man whom thou chastisest, O Lord, and teachest him in thy Law. 3. The Sacraments are great helps to our salvation, 1, Pet. 3. 21. Baptism saveth us. The Bread that we break is it not the Communion of the body of Christ, 1. Cor. 10. 16. but they have all their efficacy from the Word. Christ sanctifieth and cleanseth his Church by the washing of water through the Word, Ephes. 5. 26. and that was the cause why Paul in that Congregation, that was assembled principally for the celebration of the Lords Supper, spent so much time in preaching, Asts 20. 7. 4. Prayer is an excellent means of salvation, Whosoever shall call upon the name of the Lord shall be saved, Rom. 10. 13. But no man can pray with comfort, till the Word hath wrought with him, How shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not heard? Rom. 10. 14. Till the Lord hath first said to a man by his Word, thou art my child, he can never say to God in his prayer thou art my father, Zach. 13. 9 I will say it is my people, and they shall say, the Lord is my God.  
2. Because it is ever powerful: God ever useth to make it effectual unto the salvation of his Elect. This may appear in two points.  
1. Though it be sometimes sent in judgement, and to be a savour of death unto death in some, Go and tell this people, hear ye indeed but understand not; 
2.  and see ye indeed but perceive not; Make the heart of this people fat, etc. Esay 6. 9, 10. yet was it never sent to any place only in judgement, only to harden; but to work the salvation of some. When God sent Paul to Corinth, and continued his liberty there but one year and an half, The reason is given, Acts 18. 10. That God had Much people in that place. The like we shall find noted of all places the Apostles preached in, that some were converted by them in every place.  
2. In Gods Elect it will certainly be effectual to their salvation, as many as were ordained to eternal life believed, Acts 13. 48. And though not at the first, yet it will be effectual one day, as the doctrine that john the Baptist taught became effectual in sundry of his hearers after his death and not before, john 10. 41, 42. And when this will not save and convert, nothing will be able to do it, If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead, Luke 16. 31. Therefore is so much spoken of the power and efficacy of the Word, that it is lively and mighty in operation, Heb. 4. 12. that it converteth the soul, Psalm. 19 7. that it is the power of God unto salvation, Rom. 1. 16. that it is able to save our souls, james 1. 21. that it is able to make us wise unto salvation, 2. Tim. 3. 15.  
This power and ability that is in the Word to save, may be seen in four cases.  
1. It is able to enlighten and bring unto saving knowledge, the simplest that shall hear and read it with an honest heart: Psalm. 19 7. and 119. 130.  
2. It is able to reform the heart and life of him, that hath the strongest corruptions, and greatest temptations, if he give himself to the hearing and reading of it with a good heart, even the young man may reform his ways, if he would take heed to them according to the word, Psal. 119. 9  
3. It is able to comfort and revive the heart that is most cast down, either with inward or outward afflictions, I create the fruit of the lips, (the lively voice of the Ministry) peace, peace, (to be the mean of abundant and constant peace) to him that is far off, and to him that is near, (to every one of mine Elect both Gentile and jew) saith the Lord, and I will heal him, Esay 57 19  
4. It is able to preserve and add knowledge and grace to them that have best profited, I commend you to God and to the Word of his grace, which is able to build you up, Acts 20. 32. And Mark 4. 24. to you that hear shall more be given.  
3. Because it is the only evidence that we have to show, and whereby we claim eternal life, and whereby also we may be able to hold and 
3.  defend the right we have unto it, against Satan himself: Psal. 119. 111. Thy Testimonies have I taken as an heritage for ever. As the deeds and evidence of mine eternal inheritance. The truth of this appears in two points. 1. It is the only ground of our faith, and is therefore called the Word of faith: Rom. 10. 8. Whatsoever we believe concerning our eternal salvation, is but a deceivable fancy, unless it be grounded upon the Word. Unless by the Word we know, that jesus Christ the Son of God hath satisfied God's justice for us: that through him we have obtained remission of all our sins, we can never have any comfort in the hope of our salvation, through the patience and comfort of the Scriptures, we come to true hope, Rom. 15. 4. When the Apostle Peter had spoken, 2. Pet. 1. of the ground of all that he had taught the Church concerning Christ and their salvation, and said, verse 16. he had not followed therein, cunningly devised fables (such as many of the chief points of devotion in the Roman Church which pretends to be built upon Peter, is grounded upon) he tells them, verse 19 what is the sure rule and ground to be followed and rested upon in this case, We have (saith he) a more sure word of Prophecy, etc. And as it is the only ground of our faith: so is it, Secondly, the only Touchstone whereby we may try, and surely know, that we are in the right way to salvation: whether our faith, repentance, love and works be such, as God will accept of, john 3. 21. by our coming unto this light our deeds shall be made manifest that they are wrought according to God and by no other way.   

Lecture the seven and thirtieth, january 2. 1609.  
IT remaineth now, that we make Use of the former Doctrine, and so proceed to finish that, which remaineth in this Text.  
The Doctrine which we heard the last day serveth principally for two Uses.  
First, to work in every one of us an high estimation, and love of the Word of God. Every man desires to be saved. And indeed, what is all 
Use 1.  our wealth, and bravery, and mirth, we enjoy here, if in the end our souls be not saved? Matth. 16. 26. Well, as thou esteemest, and lovest, and desirest the salvation of thy soul: so must thou esteem of the Word of God. The Word (as thou hast heard) is the salvation of man. It is the only evidence any man can have to show, for his eternal inheritance. It is the field wherein this inestimable treasure of eternal life is to be found: john 5, 39 Search the Scriptures for in them ye look to find eternal life. It is able to make thee wise unto salvation, how simple soever thou be. It is able to convert thy soul, and reform thy life, how strong soever thy corruptions or tentations be. It is able to give thee comfort in any affliction, how bitter, or heavy soever they be Yea, if ever thou be saved, the Word must save thee. There is nothing under heaven, so necessary: nothing that we may not better want, than the Word. This is the thing our Saviour spoke of, when he said, Luke 10. 42. One thing is needful, Mary hath chosen the better part, etc. If God have given thee a heart to believe this: thou wilt esteem of it as David did: Psal. 119. 72. The Law of thy mouth is better to me then thousands of gold and silver. And verse 97. O how love I thy Law. So that of all such as care not for the Word, I may boldly say: as, Psal. 119. 155. Salvation is far from the wicked, for they seek not thy statutes. And Acts 13. 46. They that put it from them, judge themselves unworthy of everlasting life.  
Now, because every man pretends that he esteemeth highly of the Word: and there is no man so vile (will some say) but he loves the Word. I will give you some notes, whereby men may try whether they esteem of God's Word as they ought, and love it indeed.  
1. He that esteems the Word as he ought, will hear it when he may: not only sometimes, when he hath nothing to do else, but constantly, as his chief work; and for the love of it, neglect other things: this is that that Solomon saith: Pro. 23. 23. Buy the truth and sell it not. By this note our Saviour commends Mary (not as for doing more than she was bound to do, but) for esteeming of the Word as she ought; Luke 10. 42. Not only they that will not hear it at all, but they that hear it seldom, that suffer every worldly business and occasion to withdraw them from it: will be found not to have esteemed it; Heb. 2. 3. How shall we escape, if we neglect so great salvation.  
2. He that esteems the Word as he ought, will exercise himself in the reading of it. Though he be an ordinary hearer of the best Ministry under heaven, yet he must not rest in that, but exercise himself in the reading of it: get him a Bible, and either read it himself, or get some other to read it to him. It is a commandment that God layeth upon the King himself, that (though he above all others might best plead want of leisure) though he enjoyed the ordinary Ministry of the Prophets, and Levites, and Priests, (as we know that David had both Nathan and Gad) yet must he have his Bible with him, wheresoever he went; and every day read in it, it shall be with him, and he shall read therein all the days of his life, Deut. 17, 19, 20. And mark the reasons there given for this, that he may learn to fear the Lord his God, to keep all the words of this Law, and these Statutes, to do them: That his heart be not lifted up above his brethren, and that he turn not aside from the Commandment, etc. It was jobs comfort in his affliction, that he could say he had esteemed God's Word more than his appointed food, job 23. 12. More duly than he kept his meals, did he tie himself to the reading, and meditation of it. Such then as will not get them Bibles: have money to spare many other ways unnecessarily, but none to spare to buy them Bibles, out of doubt esteem not of the Word as they ought to do. Men count it their shame if they have not furniture in their houses, not only for their necessity, but even for ornament, and decency; or if they should come to Church in undecent apparel: but Christians should count it a greater shame to be without a Bible in their house, to come to Church without their Bibles; I mean such as may conveniently enough bring them with them. Nay, say men have Bibles, yet if they read not in them: say they read sometimes, yet if they read not constantly, if they set not themselves time's for this duty, certainly they esteem not of the excellency, and necessity of the Word, as they ought: they shall want that comfort in their affliction that job had. How shall we escape God's wrath for this wilful negligence, for this neglect of so great salvation? Heb. 2. 3. I know Christians pretend for their excuse.  
That 1. They can find no time: they have no leisure. 
Obiect. 1.   
But the true cause why they have no leisure, is that their hearts esteem 
Answ.  not of the necessity of this duty, as they ought, they take no delight in it, they savour it not, if they did, they could find time to read it oftener than they do.  
2. That they cannot understand it, it is so dark, that they cannot read it 
Obiect. 2.  with delight.  
But this will not excuse thee. For 1. Many books of Scripture are plain 
Answ.  and easy. 2. If the fault were not in thine own heart, they would not seem so difficult to thee. Pro. 8. 9 They are plain to him that understandeth. 3. Even those places thou canst not understand, it is profitable for thee to read; and when thou shalt hear them interpreted in the Ministry of the Word, it will be an advantage to thee, that thou hast read them before: as we may see in that example, When Christ was risen from the dead, his Disciples remembered that he had said this unto them, and they believed the Scripture and the word which jesus had said, john 2. 22.  
3. He that esteems, and loves the Word as he ought, will read it, and hear it with great diligence, desire, and care to profit by it: Hebrews 2. 1. We ought diligently to take heed to the things which we have heard, least at any time we should let them slip. The Word (as I told you) is the field wherein the treasure of our salvation is hid: but they that desire to find this treasure, must search for it: john 5. 39 To this end four duties are enjoined by the Lord. 1. Before our hearing, and reading we must prepare ourselves. They that desire the sincere milk of the Word that they may grow thereby; will first lay aside all their carnal and corrupt affections; 1. Pet. 2. 1, 2. 2. When we have heard or read it, we must meditate upon it, ponder, and think of it, that we may understand it, be affected with it, remember it and put it to use. David makes this a note of a happy man, Psal. 〈◊〉. 2. And of himself he saith, Psalm. 119 15. I will meditate in thy precepts, and consider thy ways: and he adds two fruits of it, verse 16. 1. I will delight in thy statutes. 2. I will not forget thy Word. 3. We must delight to talk and confer of it with others: Deut. 6. 7. Thou shalt rehearse them continually to thy children, and talk of them in thy house, and by the way. josh. 1. 8. This book shall not depart out of thy mouth. 4. We must cry to God by prayer that he would teach us to profit by it. As David doth oft, Psal. 119. 18. 33.  
They that hear, and read the Word ordinarily, but without all care to profit by it; never use any preparation before, never meditate nor think of it after, take no delight to talk, or confer of it, never pray that they may profit, doubtless esteem not, nor love the Word as they ought to do.  
4. He that esteems, and loves the Word as he ought, will make it the rule, and guide of his life, will be directed and guided by it, yea, will be afraid to transgress it, Psal. 119. 24. Thy testimonies are my delight, and my Counsellors. He was wont to take nothing in hand, but he would first advise, and consult with the Word. Yea, Psal. 119. 161. When Princes did persecute him without cause, his heart (he saith) stood in awe of God's Word. He had rather have them against him, then to have God's Word against him. It is noted for a property of Gods Elect to tremble at his Word, Esay 66. 3. So that though a man hear, and read the Word never so ordinarily, and say he profess great love to it, yet if he will not be ruled, and reform by it, if he will live as he list, if he bear that mind, that let the Lord forbear to punish him (though the Word be against him) he cares not. Certainly he loves not the Word, nor esteemeth of it as he ought to do.  
The second Use of this Doctrine is, to teach us to examine those good things that seem to be in us, whether they be such as do accompany salvation; 
Use 2.  such as may give a man any assurance of his salvation in the day of trial: the Apostle calls upon the faithful themselves, to examine themselves, 2. Corinth. 13. 15. And Galat. 6. 4. Let every man prove his own work.  
Here are two rules given us in this Doctrine, whereby we may be much helped in this case.  
1. The Word is the only worker of every saving grace, we are borne again of the incorruptible seed by the Word of God, 1. Pet. 1. 23. There may be many good things in a natural man: Rom. 2. 14. A Gentile without the Law, may do the things contained in the Law. 1. He may make conscience of many sins, Luk. 18. 11. The Pharisee could say he was no extortioner, no adulterer. 2. He may do the works of justice. Luk 18. 12. The Pharisee could say he gave tithe of all that he possessed. 3. He may do the works of mercy, Matth. 6. 2. The Hypocrite gave alms in Synagogues, and streets, and had a trumpet blown before him which he would never have done, if his alms had not been large and bountiful. 4. He may do good works of piety, Matth. 6. 5. The Hypocrites used to pray in the Synagogues, and corners of the street. 5. He may be a good neighbour: a kind and thankful man to his friend, Matth. 5. 46, 47. The Publicans were such. 6. He may be apt enough to forgive an enemy, 1. Kings 20. 32. Ahab when he saw his enemy Benhadad humble himself, and seek his favour, forgave him presently, and used him kindly. Now these civil virtues are in themselves very good things, for God in his Law requires them: Yet can none of all these civil virtues, yield the natural man any true comfort, nor give him assurance that he is in the state of salvation. Why so? They are but the fruits of the flesh, they are not the fruits of the Spirit: because they are not wrought in him by the Word. Unless a man can say, the Word hath brought me to make conscience of these and these things, which before I made no conscience of: these works of justice, of mercy, and of piety, I have done them in obedience to the Word, a man can never have comfort of any good thing that is in him. If either the authority of the Magistrate only, or the example of thy neighbours, or the respect thou hast to thine own praise, and profit, or the inclination of thine own mind, thy own good meaning, hath drawn thee to it, if the Word have not brought thee to it, thou shalt never have comfort of it.  
The second rule this Doctrine affords us for the trial of ourselves, whether we be in the state of grace, is this. That the Word (as it is the only worker of every saving grace) so is it the only Touchstone, whereby every saving grace may be tried, and discerned, from that which is counterfeit. Thy faith is but a fancy, thy repentance, thy charity, thy good works are but counterfeit, unless thou canst approve them by the Word: john 3. 21. He that is of the truth, cometh to the light, that his deeds might be made manifest, that they are wrought according to God.  
We see then, how vain that confidence is, that most men have in their estate toward God, they glory in some good things that are in them, in a kind of devotion toward God; and care of an honest life toward men, and yet none of all this hath been wrought by the Word, or proceeds from any conscience or obedience unto it. They think they have faith, repentance, and other saving graces, but they cannot approve them by this Touchstone of God's Word.  
The third Use of this Doctrine is for such as though they hear, and read 
Use 3.  the Word, can find in it no such light, power, or comfort as we have heard of. 1. Either thou hast not sought it aright, not with earnestness, or not with a good heart. 2. If thou hast, and do not at first find it, yet shalt thou hereafter, if thou seek it here with an honest heart, john 13. 7. What I do thou knowest not now, but thou shalt know hereafter. And 12. 16. These things understood not his Disciples at the first; but when jesus was glorified, then remembered they that those things were written of him: and that they had done these things unto him. 3. If the Word cannot save, enlighten, convert, and comfort thee, nothing shall be able to do it: john 8. 47. You therefore hear not (that is not with understanding, and love, with faith, and feeling, with profit, and fruit) because you are not of God.   

Lecture the eight and thirtieth, january 9 1609.  
IT remaineth now, that we come to the second point that I told you was to be observed in these words, namely: how this salvation is said to be of the jews. Now when our Saviour saith here salvation is of the jews, his meaning is: that the Word of God, the means of man's salvation was to be received from the jews. So that the Doctrine we are hence to learn, is this: That  
All the nations of the world have ever received the Word, and true Religion of God from the jews. 
Doct. 7.   
In this respect, the Catholic Church, and whole company of God's Elect are called the house of jacob; and the inhabitants of jerusalem, Zach. 12. 10. The celestial jerusalem, Heb. 12. 22. The Israel of God, Gal. 6. 16. The Commonwealth of Israel, Ephes. 2. 12. And jerusalem is called the mother of us all, Gal. 4. 26.  
This honour and prerogative that God vouchsafed to the jews, will the better appear if we consider it in these three degrees. 1. In the state that the Church was in before Christ's coming. 2. In the state that the Church was in after Christ's coming. 3. In the state that the Church shall be in before the end of the world, and second coming of Christ.  
1. Before Christ's coming in the flesh, the jews were the only Church: and all that professed the true Religion of God, received it from them, and joined themselves unto them. In this respect, God calls Israel his first borne, Exod. 4. 22. To them pertained the giving of the law, and the service of God, Rom. 9 4. All the Scripture of the Old Testament was written in their language, and committed to them, Rom. 3. 2. In which respect our Saviour also calls all the Scriptures of the Old Testament (not the ceremonial and judicial laws only) their Law, john 10. 34. and 15. 25. (both which places are cited out of the Psalms) at that time none could worship God aright; unless he joined himself to the jews, and became a member of that Church. So the Holy Ghost when he would declare that many of the Persians when they saw the success God gave his people against Haman, were converted and embraced the true Religion: he saith, Ester 8. 17. Many of the people of the land became jews.  
2. After Christ's coming in the flesh. 1. The Gospel was first sent to them: therefore are they called the children of the Kingdom, Matth. 8. 12. john Baptist was sent only to them, Luke 1. 16. Our Saviour himself was sent to them, and exercised his Ministry only amongst them: and therefore is called a Minister of the circumcision, Rom. 15. 8. And he saith, Matth. 15. 24. He was not sent to any, but to the lost sheep of the house of Israel. The Apostles before Christ's Ascension were forbidden to preach to any but to them, Matth. 10. 5. And after Christ's Ascension were charged to preach first to them, Luke 24. 47. beginning at jerusalem. All the Apostles did exercise their Ministry at jerusalem, Rom. 15. 19 And made their abode there more than in any other place, Acts 8. 1. 14. And it is expressly said, Acts 11. 19 That they which were scattered abroad upon the persecution, which rose about Stephen, traveled as far as Phenice and Cyprus, and Antioch, preaching the Word to none but unto the jews only. Yea Paul and Barnabas, though they went unto the Heathen, Gal. 2. 9 yet in every place where they came, they first offered their Ministry, and preached unto them, Acts 13. 5. and 14. 1. and 17. 1, 2, 17. and 18. 4. And if they had not rejected it, it had never been preached to the Gentiles, Acts 13. 46. It was necessary that the Word of God should first have been spoken to you, but seeing ye put it from you: lo we turn to the Gentiles, Rom. 11. 11. Through their fall, salvation cometh to the Gentiles: and verse 28. Concerning the Gospel they are enemies for your sake. The poor, the maimed, the halt and the blind, had never been admitted to the feast: if the guests that were first bidden, and for whom the feast was prepared, had not refused to come, Luke 14. 21. 2. As the Gospel was first offered to them: so (though many of them rejected it) yet they were the first that embraced it. The first Church that ever received the Gospel, the Doctrine, the Sacraments, the discipline of the New Testament, was the Church of the jews, it is the power of God unto salvation to every one that believeth, to the jew first, Rom. 1. 16. yea you shall not find any one place, where the Apostles preached with so great success, and increase of the Church as they did at jerusalem, and among the jews, Acts 2. 41. 44. 3. All the Churches of the Gentiles conformed themselves unto the Church of the jews; and esteemed the Church at jerusalem as the mother Church, and gave special honour and respect unto it. To the Church at jerusalem, as to the mother Church and chief Church in all the world, other Churches were wont to resort for their direction, and for the deciding of such controversies as did arise amongst them, Acts 15. 2. So when Agabus had signified to the Church at Antioch, what a dearth would come upon the whole world, Acts 11. 28. The Disciples determined to send relief to the brethren in judea, verse 29. Why to them rather than to any other? Surely, because of the chief respect they knew was due to that Church above all others. See the like care in the brethren of Macedonia, and Achaia, Rom. 15. 26. And mark the reason that is given, verse 27. Their debtors they are. Why so? because they received the Word, and worship of God from them. 4. Yea all the Churches of the Gentiles received the Gospel from the Church of jerusalem, and were derived from that Church. For even as the Lord had foretold by his Prophets, Psal. 110. 2. The Lord shall send the rod of thy power out of Zion. And Esay 2. 3. The Law shall go from Zion, and the word of the Lord from jerusalem: so was it fulfilled. For as the Apostles that converted the Gentiles were all jews: so in jerusalem they received the gift of the Holy Ghost, whereby they were fitted to instruct the Gentiles, Acts 1. 4. And it is expressly noted, that from jerusalem they all went that first carried the light of the Gospel to the Gentiles, Acts 8. 4, 5. and 11. 19, 20. 5. All the Gentiles that believed, joined themselves to the Church of the jews, and became members of it. Thus it was prophesied that they should do by Noah, japheth should dwell in the tents of Sem, Gen 9 27. And by Ezekiel, Ezek. 16. 61. Thou shalt receive thy sisters (Sodom and Samaria under which two are comprehended all the Gentiles) thine elder and thy younger; and I will give them to thee for daughters. And by Zacharia, Ten men shall take hold out of all languagues of the nations, even shall take hold of the skirt of him that is a jew, saying, We will go with you; for we have heard that God is with you, Zach. 8. 23. This Paul saith was fulfilled, Rom. 11. 17. Thou being a wild Olive, art grafted in amongst them, and verse 24. Thou art contrary to nature grafted into a good Olive tree.  
3. Before the second coming of Christ, the jews shall be converted, and become a most famous Church again: and they shall be the means of the salvation of all the Elect, that shall remain to be converted among the Gentiles. This Doctrine the Apostle plainly teacheth, Rom. 11. 25, 26. I would not brethren, that ye should be ignorant of this mystery, that blindness in part is happened to Israel, until the fullness of the Gentiles be come in, and so all Israel shall be saved, etc. 1. Obstinacy is in part come upon Israel (not a total nor final obstinacy.) 2. Till the fullness of the Gentiles be come in. 3. And so all Israel shall be saved. 4. He calls this a mystery; because no man can conceive how it should be. 5. He would not have the Gentiles ignorant of it.  
And when once they shall thus have received the Gospel again, then shall salvation again be derived from them unto the Gentiles: they shall be a means of the converting such of the Gentiles as shall remain to be converted; and such as were before converted, they shall draw to greater purity and zeal then ever they had before. This the Apostle teacheth, if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles: how much more their fullness? If the casting away of them, be the reconciling of the world: what shall the reconciling of them be, but life from the dead? Rom. 11. 12, 15. This is that which is foretold; Esay 60. 3. The Gentiles shall walk in thy light: and Kings at the brightness of thy rising up, and verse 5. The forces of the Gentiles shall come unto thee. And the Apostle john speaking of this new jerusalem, saith, Apoc. 21. 24. The people that are saved shall walk in the light of it, and the Kings of the earth shall bring their glory and honour unto it.  
You see then this Doctrine confirmed unto you, that in all these three several ages (as it were) and conditions of the Church, salvation hath heretofore, and shall hereafter ever come from the jews: and from them it hath been, and shall be derived unto the Gentiles.  
Now the reason why God vouchsafeth this honour to that Nation, is to be considered: and surely (if we consider well of the matter) we may wonder at it.  
For 1. Never was there any Nation upon earth more unworthy of this honour then the jews, never any that did more provoke God, specially since the coming of Christ in the flesh, They both killed the Lord jesus, and their own Prophets, and have persecuted us; and they please not God, and are contrary to all men; Forbidding us to speak to the Gentiles, that they might be saved, to fill up their sins always: for the wrath is come upon them to the uttermost, 1. Thess. 2. 15, 16. 2. Never was there any Nation so unlikely to receive the Gospel as they, Rom. 11. 8. God hath given them the spirit of slumber, etc. unto this day. No people under heaven do bear so bitter hatred to Christ and the Gospel as they do; daily in their Synagogues they blaspheme and curse Christ. 3. Never was there any Nation so unlikely that God should show this mercy unto as the jews. For what people ever did bear so evident marks of God's wrath and indignation as they have done? What people was ever so like to be a people that God hath hated and accursed, and rejected as they? Which makes the Apostle to say, 1. Thess 2. 16. Wrath is come upon them to the uttermost. These things considered, we may wonder, that the Lord should ever vouchsafe them that honour, as to make them his stewards, to put them in trust with the keeping of all his treasure, and with the dispensing of it to his whole family; but specially we may wonder that ever the Lord should now show them that mercy again to become his people. No marvel though the Apostle calls this a mystery, Rom. 11. 25. Well; hath the Lord revealed to us any reason of this, why he should thus far forth honour this nation? yes surely.  
1. They have thus rejected the Gospel, not of mere malice, but ignorantly 
Reason.  out of a blind zeal, And now brethren, I wo●…e that through ignorance ye did it as did also your fathers, Acts 3. 17. In persecuting the faithful they thought they did God service, john 16. 2. They had in them the zeal of God even then, Rom. 10. 2.  
2. The purity and life of Religion which they shall discern in the Gentiles, shall be a means to draw them; as the Idolatry, and other sins of Christians hath been the means to harden them thus long, Salvation is come unto the Gentiles; for to provoke them to jealousy; that through your mercy, they also may obtain mercy, Rom. 11. 11. 31.  
But thirdly, the chief Reason is that ancient and unchangeable love, which God did bear to their father's Abraham, Isaac, and jacob: and the Covenant he had made with them: With Abraham the Lord had made this everlasting Covenant, Gen. 17. 7. and 22. 18. In thy seed shall all the nations of the earth be blessed. This Covenant made with their fathers is oft alleged for the reason why God showed such mercy unto this Nation, I will remember my Covenant with jacob, and also my Covenant with Isaac, and also my Covenant with Abraham will I remember, and will remember the land, Levit. 26. 42. And Ezek. 16. 60. Nevertheless I will remember my Covenant with thee in the days of thy youth, and I will establish unto thee an ever lasting Covenant. And this is alleged by the Apostle for the only reason why they were trusted with God's Oracles, Rom. 3. 3. What if some of them did not believe? shall their unbelief make the faith of God without effect? And why (notwithstanding the fearful Apostasy wherein now they lie) God will show mercy to them again, and make them his people, Rom. 11. 16. If the first fruits be holy, so is the whole lump: if the root be holy, so are the branches.  
The Use of this Doctrine is. 1. To convince the Religion of the Papists. Who though they do apishly and superstitiously imitate the jews in those 
Use 1.  things, which God hath forbidden them to imitate them in (for all their pompous service and ceremonies are used in imitation of the jews: and it is evident that God hath long since abrogated that ceremonial worship, joh. 4. 21. 23. the hour cometh when ye shall neither in this mountain, nor yet at jerusalem, worship the Father. But the true worshippers shall worship the Father in spirit and in truth: yea he hath condemned the use of it. Behold I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing, Gal. 5. 2.) yet do they deny that honour to the Church of the jews, which our Saviour here hath given unto it.  
For 1. They receive sundry books for the Old Testament, which the Church of the jews never acknowledged. Whereas all the Scripture of the Old Testament is called their Law: all the Oracles of the everliving and just God, in the Old Testament were committed to them, and they faithfully kept them to Christ's time (or else Christ or the Apostles would have taxed them for this rather then for any other corruptions) yea to this very day they do keep them truly and faithfully, insomuch as (though their Rabines have given very many false and blasphemous interpretations and glosses) yet they cannot be charged in any of their writings to have corrupted the Text, by adding one word or letter unto it, or by taking or diminishing one word or letter from it.  
2. They hold Rome to be the mother Church unto all the world, to which all other Churches are to conform themselves, and from which they are to receive direction: whereas we have heard that honour belongeth only to the Church of jerusalem.  
3. They have very many things in their Religion which they hold for matters of salvation (their whole Hierarchy, and many Doctrines also that they teach) which never came from the Church of the jews. Whereas it is very evident and certain, that though they can pretend never so great antiquity for any thing they hold, if they cannot prove it was taught and received in the Church of the jews, it cannot be of God.  
To teach us how to stand affected to the people, and Nation of the jews,  
1. We should observe and wonder at the fearful judgement of God upon 
Use 2.  that Nation not only in that slavery, bondage, and contempt they have lived in for these sixteen hundreth years, but specially in that strange obstinacy and hardness of heart that hath been thus long upon them. For if God have thus dealt with that people for their sin, and contempt of his Gospel, which of all people in the world he loved best, and had most obliged himself unto: how can we hope to escape if we sin as they have done? This use the Apostle makes, Rom. 11. 21. if God spared not the natural branches, take heed lest he also spare not thee.  
2. We should observe and wonder at the truth and mercy of God, who for his promise sake hath so strangely preserved that Nation and people all this while: insomuch as they remain at this day an exceeding great people.  
3. We may not hate their name and Nation, but love them, and pray for them, and use all means to further their conversion. Sundry forcible Reasons there be to move us unto this.  
1. The affection that God's good and godly servants, yea Christ himself did bear unto this people: not withstanding their sin and obstinacy. See Paul's affection to them, his hearts desire and prayer to God for Israel was, that they might be saved. Rom. 10. 1. and 9 2, 3. he had great heaviness and continual sorrow in his heart, and could have wished that himself bade been accursed from Christ, for restoring of them into God's favour. See what affection Christ did bear unto them, Luke 19 41, 42. he wept and expressed exceeding compassion towards jerusalem.  
2. For their Ancestors sakes, the most honourable Nation under heaven they have been, Christ himself was a jew. No nation is able to derive their pedigree, nor bring so Authentical Records for it as they. See how Paul (even before the Corinthians that were Gentiles) glorieth in this, 2. Cor. 11. 22. Are they Hebrews? so am I: are they Israelites? so am I: are they the seed of Abraham? so am I: This reason the Apostle gives for the affection he bore to them, Rom. 9 5. For if such respect was had to jezabel, because she was a King's daughter, though otherwise she had been a wicked woman, 2. King. 9 verse 34. How much more respect deserveth this Nation even for this?  
3. The promise we have heard God hath made unto that Nation, that he will call them, and make them his people again, should provoke us to pray for them, See the force of this reason, 2, Sam. 7. 27. For thou, O Lord of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer unto thee.  
4. The glory that shall redound to God by their conversion: For then shall he be more purely worshipped than he is hitherto by all his Elect throughout the world.  
5. The good that we ourselves have received from them. For they before the time of our calling prayed for us, and earnestly desired our conversion, as appears, We have a little sister, and she hath no breasts: what shall we do for our sister, in the day when she shall be spoken for? Cant. 8. 8. and by sundry Psalms, Psal. 87. And from them we received the Gospel, and worship of God: in which respect also we may be called their debtors, as Rom. 15. 27.  
To comfort such as have at any time had good evidence of God's love to them in Christ. For such may by this example be assured, that though they 
Use 3.  have justly deserved he should cast them off: and though (through the tokens of God's anger that are upon them, either inwardly or outwardly, their own reason and sense may persuade them he hath cast them off indeed; yet) whom he hath once loved in Christ, and received into his covenant, and called effectually to be his people, and given his Spirit unto; them he will love to the end, and can never cast them off, jer. 31. 3. I have loved thee with an everlasting love: therefore with loving kindness have I drawn thee. And john 13. 1. whom Christ loveth, he loveth to the end. And Rom. 11. 29. the gifts and calling of God are without repentance. Let us therefore give all diligence to make our calling and election sure: and seek good evidence to ourselves that God loveth us in Christ, 2. Pet. 1. 10. There is no certainty in the love of any mortal creature, which yet thou so much dotest upon, but the love of God is certain and unchangeable.  
For the comfort of Christian parents. Many are the privileges which the 
Use 4.  Lord hath vouchsafed unto our children; but this is the chief, that if we know ourselves to be the children of God, we may be assured that some of our posterity shall be so likewise.  
So that this may quiet and secure our hearts (though we have many children, and little to leave them) not only in the whole course of our lives, but even in the hour of death. If 1. We have good assurance that ourselves are within God's Covenant. 2. That we have done our endeavour to bring up our children in God's fear, and to make them his children.    


THE NINE AND THIRTIETH LECTURE, ON JANVARY, XXIII. MDCIX.  JOH. FOUR XXIII, XXIIII. 
But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.  
God is a Spirit, and they that worship him, must worship him in spirit, and in truth.  
WE have already heard, that the answer our Saviour 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 than did to God, were far better than 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 in stead 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 than it is here to be observed: that our Saviour speaking of the worship that Christians should give unto God (which should be far better than 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 Saviour doth hereby intimate one chief cause why the Christians under the Gospel should do God better service than 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, than 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: 
Doct. 1.  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 Saviour 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 joveth us 
Reas. 1.  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 than 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 any thing 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 
Reas. 2.  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 
Use.  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, Galathians 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, etc. 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 honour? 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 Saviour teacheth us in this place, namely,  
That the only true worship of God, the only worship that pleaseth 
Doct. 2.  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 Saviour 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 Saviour meaneth here, by worshipping God in spirit. 
Quest. 1.   
The answer is: that to worship God in spirit, is to worship him 
Answ.  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 Gods 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, jere. 31. 34. They shall all know me from the least of them, to the greatest of them, saith the Lord. And verse●…3 ●…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 Leviticall Priesthood a carnal commandment, because it was to be disannulled. 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 sundry 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. joh. 2. 18.  
3. Because the effect, and fruit of them reacheth no further than 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 Saviour 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 anise, and cumin, and omitted the weightier matters of the Law, judgement, 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: Esay 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 savour 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 Saviour here meaneth by worshipping God in spirit.   

Lecture the fortieth, january 30. 1609.  
WHat means he by worshipping God in truth? 
Quest. 2. 2.   
The answer is, to worship God in truth, is to worship him 
Answ.  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 Saviour: 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 Saviour 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 Passeover: 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 Passeover, 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, Levit. 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 Esay 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 than the blood of Abel, Heb. 12. 24.  
4. They had also many Eucharistical 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 hundreth 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 showed 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 Lords 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 Saviour 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 Saviour, by the hour that cometh and now is? When should the true worshippers worship God in Spirit 
Quest. 3.  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 spoke 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. 
Answ.  And Christ himself observed the feast of unleavened bread, at which time the Text saith, Luke 22. 7. The Passeover 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 rend 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 spoke 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 Saviour 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 
Quest. 4.  the Law, and such as lived in Christ's time, Simeon, Anna, Mary, Zachary, 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 
Answ.  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 than sacrifice, and to hearken is better than the fat of Rams, So Psal. 51. 16. Thou desirest no sacrifice, though I would give it, thou delightest not in burnt offerings, Host 6. 6. I desired mercy, and not sacrifice, and the knowledge of God more than burnt offerings. Mic. 6. 8. He hath showed 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 neighbour as himself is more than 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 Saviour 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, Esay 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, Levit. 4. 3. yea, he required it of them upon a great penalty, Exod. 5. 3. Let us go and sacrifice unto the Lord, lest 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 savour unto the Lord, Levit. 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 
Quest. 5.  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 
Answ.  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 harkening 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 ourselves 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 labour, 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 Gods.  
2. In respect of ourselves, 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 
Object.  which was under the law: seeing the faithful than 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 
Answ.  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 every thing in it, their sacrifices, their offerings, and purifications, their Priests, and every thing 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 than 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, than their ceremonies did.  
Did not circumcision more clearly represent the remission of our sins, and regeneration by the merits of Christ's blood, than Baptism? Did not the 
Object.  slaying and eating of the Paschall Lamb more clearly represent the Passion of Christ, and the nourishment our souls receive by it, than the Lords 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. 
Answ.  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, than 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 
Quest. 6.  worship of God, that the Lord (in whom there is no variableness nor shadow of change, jam. 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 
Answ.  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 childhood: the outward worship is easily performed, though it have most strait 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 firstborn 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 unerstanding, 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 honour 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 honour and solemnize the marriage of his Son with his Church, and his triumph over Satan, etc. by bestowing his gifts and graces more abundantly upon men, than 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 FOUR XXIII.  
We 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 Saviour 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 
Reas. 1.  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 than 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, Levit. 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 lose his labour. 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, lest 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, Esay 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 showed 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 favoured 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 favoured, yet this fatherly affection makes us think them to be very pretty and well favoured 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 odours. What were those odours? The prayers of the Saints, of these true worshippers that worship in spirit and truth. Why are the prayers of the godly called odours? 1. In respect of the godly themselves, because for the most part they yield a sweet savour, 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 odours: 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, Esay 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 Esay (whose message from the Lord you know had been the occasion of that good King's heaviness) was gone out into the middle of the Court, the Lord bade 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 haste, he was but a castaway; 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 haste 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 cheerfulness; yea then, when (in affliction of mind) they have so far forth yielded to their infidelity, as that they doubt they are no better than 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 Saviour 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 unperfectly.  
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, Esay 〈◊〉. 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 than 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? Esay 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 whirlwind, 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 lose his labour, he hath done a thankless 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 Esay 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 alehouse, or any where 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 King's 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, jer. 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, Esay 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, Esay 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 
Object.  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 
Answ.  be damned, because they have not used to pray and hear his Word, yea, it shall be easier in the day of judgement 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 judgements 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 discomfit 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 dost 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 Saviour 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 
Reas. 2.  the words, than the force they have to conclude that for which Christ allegeth 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 Godhead 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, Levit. 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 
Object.  in this Reason, the true worshippers must now after Christ's Ascension worship God in a more spiritual manner, than 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 
Answ.  the Law it was said, Deuteronomie 10. 16. Circumcise the foreskin of your hearts, and Hosea 6. 6. I desired mercy and not sacrifice, and the knowledge of God more than burnt offerings. But as the Lord hath more clearly revealed himself now to be a Spirit, to be of a spiritual nature, than he did under the Law, so he requireth spiritual worship of his people now more, than 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 childhood. 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, than ever he had done before, joel 2. 28, 29.  
Having now finished the Doctrine that our Saviour 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 Saviour doth here condemn it. The vestments their Priests use in God's service, the Church-musicke 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 judgement that our Saviour 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 Saviour 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 laboured not in any thing 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 ourselves: 
Use 2.  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 Saviour) of the leaven of the Pharisees which is hypocrisy. The Lord doth exceedingly abhor hypocrisy in his service. The more service thou dost to God, the more thou provokest 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 odours, Reu. 5. 8. and unto incense, Psal. 141. 2. and the fervency of our affection is as the fire without which these odours and incense can never send up any sweet savour 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 every one 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. Watchfulness, 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 ourselves unto. 2. To set ourselves as in God's presence, and bring our hearts to a reverend fear of God's Majesty before whom we appear, Serve 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, 
2.  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 Gods 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 defence 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 than 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 Minister's 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, 
3.  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 reform, 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.  JOH. FOUR XXV, XXVI. 
The Woman saith unto him, I know that Messiah cometh, which is called Christ, when he is come, he will tell us all things.  
jesus saith unto her, I that speak unto thee, am he.  
THese words contain the conclusion of that conference that was between our Saviour, 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. 
Quest. 1.   
I answer, it is evident by the words following, that she meaneth the same 
Answ.  person that is called Christ. For as our blessed Saviour being promised to the Church from the beginning of the world, was described and made known to them both by his natures, specially his humane 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, Esay 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 Saviour 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 Lords anointed, 2. Sam. 19 21. and so were the Priests, Leu. 10. 7. and so were the Prophets, Psal. 105. 15. Because every one of these were by the ceremony of anointing (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 Saviour.  
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 Gods people should receive by Christ.  
2. Christ our Saviour only had all those offices, unto which by God's ordinance men were anointed. Melchisedech 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 Saviour.  
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 anointing 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 Saviour 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 Godhead 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 Highpriest 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, than any of those anointed ones ever had; nay indeed unless he had had it above measure, unless the fullness of the Godhead had dwelled in him: So ye see then for the answer unto the first question, who is meant here by Messias, and why our Saviour 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 spoke 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 
Quest. 3.  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 
Answ.  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 itself, 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 than 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, than ten thousand in a strange language, 1. Cor. 14. 18, 19  
The fourth question is, how falleth she into this speech of the Messiah? 
Quest. 4.  Did she distaste that answer our Saviour 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, sith 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 
Answ.  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 than 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 
Quest. 5.  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, than ever they were instructed before?  
I answer; 1. She might know it by hearing that the jews of all sorts, 
Answ.  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 Saviour 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 Sceptre should not depart from judah, till Shilo came, Gen. 49. 10. And they all saw that the Sceptre 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 
Doct. 1.  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, than many of God's children. judas doubtless knew more, than many of Christ's good hearers did; and Satan the Prince of darkness knoweth the truth much more clearly than many of Gods 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 than 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 Lords prayer, and the Articles of their faith; they know they must love God above all, and their neighbours 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, Esay 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, than 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 showed 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, 
Reasons.  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. 
1.  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 Godhead, 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, joh. 15. 22. If I had not come, and spoken to them, than they should not have had sin, but now have they no cloak for their sin. Let every man say thus to his own heart, it is the Lords 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 than 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 
2.  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 Lords 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 spoke 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, 
Use 1.  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 every one of us to seek for knowledge, which is the foundation 
2.  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 civilest 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 labour 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 labour 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 ourselves with fragments; but seek to be informed in the whole body of Religion, in the whole form of Doctrine, Rome 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 spoke to you in Horeb, out of the midst of the fire) lest 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 ourselves, 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 Ely 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 FOUR XXV.  
THe last day we heard, that this Woman hearing our Saviour 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, joh. 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, than they have been since. You shall find more spoken in Levit. 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 than Christ hath done. When Saul seeketh for his Father's asses that were lost, he cometh to Samuel, and he telleth him of them. When jehosaphat 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 besiege 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 dye 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 spoke 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 than Moses and the Prophets; we have a more clear and perfect direction now, than 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 Saviour 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 than Moses.  
Then the Doctrine that we are to learn here is this. That Christ since 
Doct. 2.  his coming hath fully and perfectly revealed all things concerning the salvation of his Church. This honour God reserved unto his Son that he should teach his Church more fully than the Prophets did.  
How, or where hath Christ taught us more than Moses and the Prophets, 
Obiect. 1.  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 
Answ.  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, joh. 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 than 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 any more than 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 than 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 daylight, 2. Pet. 1. 19 yea the things contained in the Old Testament are made more plain to us than they were to the Prophets themselves, of which salvation the Prophets have enquired, 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 aught 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 spoke 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 than 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 world's end? Surely, because there shall be no more alteration made in Religion, the will of God shall be no further revealed than 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, 
Reas. 1.  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 
2.  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 
3.  office as Moses, Hebrews 3. 2. yea more faithful than Moses, Heb. 3. 5, 6.  
This Doctrine serves for the improoving and convincing of three 
Use.  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 unperfect now?  
The second error to be improved 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, etc. 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 King's 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 every thing 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, than they had under the Law.  
The third error is theirs that hold and put holiness in sundry superstitious customs touching burial, fasting, etc. 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 
2.  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, Esay 11. 9 If then God under the Law did so much abhor ignorance in the Minister, Host 4. 6. in the people, Esay 27. 11. how much more in us now? if he required then, that all should be instructed before they came to the Passeover, 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 
3.  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 every thing that we go about (as buying, selling, apparel, recreations, &c) to receive direction from him. In every thing 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.  JOH. FOUR XXVI. 
jesus saith unto her, I that speak unto thee, am Herald  
WE 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 Gods 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 spoke 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 Salomon's Porch, and compassed him round (that he might not get from them) and expostulated with him in this manner, how long dost 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 straight 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 favour 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 showed in answering of the Pharisees, and enduring of their excommunication, he sought him out, and finding him, made himself more plainly known unto him, than he did unto any other almost, joh. 9 3●…. 37. To the jews in Iohn●…0 ●…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 
Doctrine  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. Unfeignedly 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 judgement, 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 
Reas. 1.  infinite love the Lord beareth to them that are his. This Reason our Saviour 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 
2.  his own work: according to that, to every one 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 
3.  shalt glorify me.  
This ser●…es 1. To answer them (be they Papists, or carnal Protestants) 
Use 1.  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 ourselves 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 itself, but in the blind and corrupt heart of man. To the carnal man it is dark, he cannot understand it, (no more than 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 strait 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 labourers to inn 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, Caluinists from 
Object.  Lutherans, and Puritans from Protestants?  
We deny not but Gods own people may be ignorant in some parts of his 
Answ.  truth. God hath not promised to any the perfect knowledge of every thing 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 
Object.  have the spirit, and that they are thus taught of God.  
Doth it follow, that none have it, because that there be very many 
Answ.  that pretend to have it, that have it not? Shall Gods 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, Esay 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, labour to bring with thee an humble and honest heart, fearing God, 1. Pet. 2, 1, 2. Laying aside all malice, and all guile, etc. 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 endeavour 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 
Use 2.  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? joh. 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 judgement in matters of God and his Religion. This rule the Apostle gives, I beseech you brethren mark them which cause divisions and offences— 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, 
Use 3.  and desire nothing more than 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 Saviour 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, Dost thou unfeignedly fear and serve God? wouldst thou do nothing that might offend him? ●…hast thou no grief to this that thou canst not serve and please God as thou wouldst? 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 fulfil 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 unfallible 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 withholds 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 SIX AND FORTIETH LECTURE, ON MARCH, XX. MDCIX.  JOH. FOUR XXVII. 
And upon this came his Disciples, and marvelled that he talked with the Woman, yet no man said, what seekest thou? or, why talkest thou with her?  
THe last day we finished the conference that was between our Saviour 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 Saviour 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 bore 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 haste to call her neighbours) but upon the coming of the Disciples the conference broke off; not before their coming; for they saw him talking with her, but before they came so near, that they could hear any thing that they said, the speech broke 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 ●…serue 1. Their marvelling 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 
Doct. 1.  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 freewill (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 freewill, and yet we see Gods 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 every thing, he is an agent in it, Ephes. 1. 11, He worketh all things according to the good pleasure of his will, Esay 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 Sabeans and Chaldeans, and the tempest that Satan raised, had spoilt 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 vers. 22. that in saying so, he did not charge God foolishly. The worst action that ever was done in the world, was the kill 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 Isaak 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 
Reas. 1.  he hath to his own glory.  
To flesh and blood it seems to make nothing for Gods glory but for his dishonour 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 vapours, 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 thanksgiving which our Saviour 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, for ever. 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 for ever. 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 honour, and some to dishonour. The lewdest men are Gods 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 
2.  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 Saviour (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. Labour to be fully persuaded of this 
Use 1.  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 Salomon'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 every thing we take in hand depends upon his providence, must needs be careful to commend the success of every thing they take in hand unto God by prayer. Our Saviour 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 every thing and action is appointed of God, and depends wholly on his providence, To every thing 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 laboureth? seeing things do not depend only or principally upon the labour or endeavour 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 every thing 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 laboured 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 rend 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 than his duty, 1. Thes. 5. 18. In all things give thanks. He knew that sith 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 Lords providence.  
1. He so overrules 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 practise 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 father's providence, Go ye and tell that fox (saith he) behold I cast out devils, and do cures to day and to morrow, and the third day I shall be perfected, nevertheless I must work to day and to morrow, 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 FOUR 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 every one 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 marvelling 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 offence 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 marvelling at this time: for 1. Her sin was secret and unknown unto them: 2. If that had been the cause of their marvelling, 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 Saviour, 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 any thing against him in this kind.  
But neither could this be the cause of their marvelling 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 marvelling. 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 
Doct. 2.  himself, is a matter of great offence 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, etc. 1. Cor. 1. 26, 27, 28. Our Saviour 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 offence. 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 unblamably: 4. To women more than 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 base, 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 jam. 2. 5. Harken my beloved Brethren, hath not God chosen the poor of this world that they should be rich in faith, and heirs, etc. 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, joh. 7. 48, 49. and by that speech of our Saviour, 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 than 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 Iob'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, etc. 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, than he hath done to sundry, that (to the judgement of men) have lived a civil, and unblameable life. Christ bids himself to Zacheus house, which we never read he did to any other, Luke 19 5. After his Resurrection he appeareth first to Mary Magdalen, out of whom he had cast seven devils, Mark 16. 9 He honoured Paul (that had been a notorious persecuter and blasphemer) with more abundance of gifts, and success in his labours, than 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 Saviour showed 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 than to her husband; judges 13. 9 gave her more knowledge, faith, and resolution, than 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 Prophet's 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 showed himself first to sundry women, and made them his messengers to the Apostles, Luke 24. 10. 2. That zeal and diligence, that woman showed in hearing the Word, and all other parts of God's service, more than men, They were women that are noted to have been the special followers of our Saviour to hear him preach, Luk. 8. 2. It was a woman that showed such zeal to hear him, that (neglecting all other business) sat at his feet to hear him; and to whom our Saviour 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 showed in Ministering to Christ's necessities, which is not reported of any man, Luke 8. 3. 4. The constancy, and courage that they showed 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 than 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 herself kind in entertaining Gods 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 
Reas. 1.  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 honour might they gain to God? In very deed, it is nothing so; God receives more honour by calling these mean persons, than he should do, if he called the other: That is the cause why our Saviour gives thanks for this: I thank thee o 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 Lords 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 offence. For all natural men are proud, and think best of themselves, and do envy, that any other should be in better state than 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 favour 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) than Cain did, Heb. 11. 4.  
The third concerneth the persons themselves, against whom this offence 
3.  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 judgement, carried by affection, rather than 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 honoured 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 honoured 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 Barrabas 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 lest being lifted up with pride, he fall into the condemnation of the devil. 2. Rash, and void of judgement, as appears by the example of Rehoboam himself and his young Counsellors, 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, jer. 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 judgement than men, and more subject to passion, 1. Pet. 3. 7. The weaker vessel. That is the cause why Satan assaulted Eve, rather than 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 than 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, Levit. 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 than men; for cunning, and hypocrisy, for uncleanness, and beastliness, for cruelty, and hardheartedness, for profaneness, and impiety. jesabel was worse than 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 offence, at 
Use 1.  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 labour 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, uncheerefully, and heavily in the way that leads to life, because he shall have no better company in that way: that made our Saviour 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 ourselves also were sometimes foolish. 2. Consider it is Gods 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 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 busybodies, 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 Saviour 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 Lords 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 selfe-conceited selfe-conceited, Elihu had waited till job had spoken; because they were elder than 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 judgement, 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 Careful 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 Zacheus 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 any thing 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 Meek 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 FOUR 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 any thing.  
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. Pass 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 Saviour 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 un-asked, joh. 16. 19 When he had taught the parable of the sour, 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, joh, 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 honour 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 ask 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 any thing 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 bore to his person: because they knew him to be the Son of God, the fear of God restrained them.  
Here than 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 than 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. 
Doct. 3.   
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? jer. 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 than 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 itself within the two first degrees, Pro. 30. 32. If thou hast been foolish in lifting thyself up, (viz. in choler or desire of revenge, verse 34.) and if thou hast thought wickedly, lay thine hand upon thy mouth. So is it spoken of Esay 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 ask meat for their lust. Yea they spoke 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 
Reas. 1.  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 than 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 dishonoureth God much more, and doth more hurt to men, than 
Reas. 2.  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; 
Use 1.  but dost 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, Prou. 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 etc. 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 
Use 2.  the best, though they speak merrily (for so they call all their scurrilous 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 judgement then for thee: because thou hast dishonoured God more, and done more hurt to men. Esay 3. 9 Yea, they declare their sins as Sodom they hide them not, woe be to their souls, etc. 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 honour due to God, as we may not dare 
Doct. 4.  to make any doubt or question of his words or works, of any thing 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 Beraeans are commended for this.  
3. If any thing 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, Esay 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 honour and obedience is due to God that we may not make question of any thing 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 form, say to him that form 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 judgements, and his ways past finding out? For who hath known the mind of the Lord, or who hath been his counsellor? 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 dost 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, 
Reas. 1.  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 honour 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 reverend 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 judgement, 
Reas. 2.  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, 
Reas. 3.  Rom. 11. 33. How unsearchable are his judgements, 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. Lo, 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 
Use 1.  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 unreverently 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 judgements and corrections upon us, to 
Use 2.  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 judgement, 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 judgement, 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 APRIL, X. MDCX.  JOH. FOUR XXVIII, XXIX, XXX. 
The Woman therefore left her Waterpot, and went her way into the City, and saith unto the men:  
Come see a man which told me all things that ever I did, is not this the Christ?  
Then they went out of the City, and came unto him.  
WE have already heard the conference, that our Saviour 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 endeavour that this Woman used to draw her neighbours unto Christ, verse 28, 29.  
2. The success God gave to this her endeavour, verse 30.  
Concerning her endeavour, three things are to be observed. 1. The zeal and forwardness she used, in going to her neighbours, 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 neighbours 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 waterpot, or pail behind her, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 haste to go, and call her neighbours, 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 neighbours to him, that she could neither speak, nor tarry any longer, but away she goeth into the City, and telleth her neighbours.  
But why did she leave her pail 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 neighbours; made her careless both of the water, and of her pail 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 neighbours, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or (as the best translators read it) to the men of that place, that is, the neighbours 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 neighbours. 2. The leaving of her pail behind her.  
And first in that the Holy Ghost hath here observed, that this Woman, so soon as she knew and believed in Christ, was so zealous to draw her neighbours to him, that for their sakes she was content to leave Christ, though no doubt she desired much to continue with him; and to deprive herself of the comfort and benefit, she might have found if she had tarried longer with him. 2. And made such haste to fetch them for fear he should be gone, before she could bring them. 3. And called them all, she saith to the men, one as well as another, without special respect to any, with neglect of others. 4. And thus she did, being but a woman, a poor and simple woman.  
We have this Doctrine to learn. That every one that truly knoweth Christ, and findeth comfort in him, will be careful and ready to draw others 
Doct. 1.  to him.  
1. When they have found this comfort, they cannot choose but speak of it to others, their hearts would burst if they should not speak of it, God's grace is like fire in their bones, as jer. 20. 9 They cannot hide it: Though Christ had charged the two blind men he cured, that they should say nothing of it, Matth. 9 30. Yet when they departed, they could not for their lives conceal it.  
2. That which the Apostle requireth, of all that have received the wealth of this world, 1. Tim. 6. 19 that every one will do that hath received the heavenly riches of God's grace, they will do good with it to others, they will be ready to distribute and communicate it to others, Paul wished heartily that both Agrippa and all that heard him were altogether such as he was, excepting his bonds, Act. 26. 29. in this is grace not unlike to worldly wealth, no usurer is forwarder so soon as money cometh in, to put it out again, than every true believer is to put out the grace that he hath received, he that had received the five talents went and traded with them, Matth. 25. 16. See this in sundry examples, Psal. 51. 13. David saith, he would teach God's Ways to others, they that feared the Lord spoke often one to another, Mal. 3. 16. So soon as Christ had found Philip, Philip went and found out Nathaniel, john 1. 45. So soon as Matthew was converted, he gathered together a great company of Publicans and others to meet at his house, Luke 5. 29.  
The Reasons why it must needs be so, are many. 1. They know 
Reasons.  the Lord hath straightly commanded and bound them, that no man should content himself, to know, believe, repent, but seek also to cause others to do it, Ezek. 18, 32. 'Cause therefore one another to return, and live ye, Luke 22, 32. When thou art converted, strengthen thy brethren, 1. Pet. 4. 10. L●…t every one as he hath received a gift, minister the same one unto another, as good disposers.  
2. The love they bear to God, provoketh them to do all they can to enlarge his kingdom, Knowing the terror of the Lord, we persuade men, 2. Cor. 5. 11. verse 14. and the love of Christ constraineth us.  
3. The love they bear to their neighbours. The first and chief work of faith is love, faith worketh by love, Gal. 5. 6. And there is no love in him to his neighbour, that loveth not his soul, Thou shalt not hate thy brother in thy heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him, Levit. 19 17. Count him not as an enemy, but admonish him as a brother, 2. Thess. 3. 15. If the conscience of the Lepers accused them for not acquainting the City that was ready to be famished, with the victuals and spoil the Assyrians had left behind them, 2. Kings 7. 9 how much more will it do that in this case.  
4. They know it is the best means to increase the grace they have. The more they draw to knowledge and faith, the more will their own knowledge and faith increase in them, I long to see you that I may impart unto you some spiritual gift; that I may be comforted together with you, Rom. 1. 11, 12. As the casting forth of your seed bringeth it you back again with great increase, 2 Cor. 9 6. Because God knew Abraham would make good use of that he knew, for the instruction of his family, therefore he would hide nothing from Abraham, Gen. 18. 19  
5. They know, no good work they can do, will have the like recompense of reward, as this: the works of mercy men have done but to the bodies of others, have oft turned away God's plagues from them, that otherwise would have fallen on them for their sins, as appeareth by the counsel Daniel giveth to Nebuchadnezar, break off thine iniquities by showing mercy to the poor; if it may be a lengthening of thy tranquillity, Dan. 4. 24. But a far greater promise is made to him that hath done this work of mercy to the souls of others, james 5. 20. Let him know; he that hath converted his brother, hath saved a soul from death, and shall hide a multitude of sins.  
6. Last: this is the end God respecteth in bestowing his graces upon any, not that they should keep them to themselves, but benefit others by them, Men do not light a candle and put it under abushell, but on a candlestick, etc. Mat. 5. 15. The manifestation of the spirit (that is, those gifts where it is manifested that men have the spirit of God) is given to every man to profit withal. God comforteth us in all our tribulations, that we may be able to comfort them which are in trouble, 2. Cor. 1. 4.  
The Use of this Doctrine is first to exhort all men to approve the truth 
Use 1.  of their conversion by this, them specially whom God hath given most means unto, for the winning of others. And those are three sorts of men.  
1. Such as are men of wealth and authority, as Magistrates, Landlords, Rich-men, for they might draw many to Christ, by their example, much more by their persuasion, Acts 18. 8. When Crispus once believed, many of the Corinthians believed also, and were baptised. And Pro. 19 6. Many reverence the face of the Prince, and every man is a friend to him that giveth gifts. If such would but say to them that depend upon them, I wish you well, and would do you good, but I should love you better, and do more for you, if I saw more Religion in you, and love to the Word, Oh what good might they do! And because they do it not, but the contrary, to them principally, will the destruction of God's people be imputed. So that now it may be said of all profaneness and impiety in the land, Ezra 9 2. The hand of the Princes and Rulers is chief in the trespass.  
2. Such as are kinsmen and men of special acquaintance, that have many friends, are most bound to this duty, 1. Tim. 5. 4. Let them learn first to show godliness toward their own house, and to recompense their kindred, for that is an honest thing, and acceptable before God. It is said of Andrew, that so soon as he knew Christ, he went first and found out his brother Simon, john 〈◊〉 41. And Cornelius, against Peter should come, had called together his kinsmen and special friends, Acts 10. 24.  
3. Such as are Masters of families, husbands, parents, are more bound than others to this duty. For they may prevail greatly, if the fault be not in themselves: therefore it is so oft spoken of good men, that when they received the faith, all their family became religious, john 4. 53. Acts 18. 8. and 10. 16. and 15. 33. Indeed this is not always so, but if there had not been very much in this, surely the Holy Ghost would not have given so many examples of it. Therefore is joshua so confident, josh. 24. ●…5. As for me, and my house, we will serve the Lord. He would undertake for them.  
2. Sith all are bound to this duty, and the more we can gain to God, the 
Use 2.  greater shall our comfort be, let every Christian be exhorted to fit, and enable himself to do it. Four things there be that will make a man fit to win others to the love of Religion. 1. He must have knowledge and be able to convince them, that they are out of the way, ye are filled with all knowledge able to admonish one another, Rom. 15. 14. 2. He must himself be fully persuaded that it is necessary all men be religious and live under a true ministry, and that they are in a miserable estate that live otherwise: and have an inward compassion of them, we also believe and therefore speak, 2. Cor. 4. 13. Christ's bowels yearned in him for the people that were as sheep without a shepherd, and therefore showed such desire they might have more teachers, Matth. 9 36. 38. 3. He must resolve to meet with many discouragements, if he will undertake this, as Lot did in admonishing the Sodomites, and even of his own sons in law, Gen. 19 9 14. and arm himself with patience to endure them. Without this resolution and patience, no man shall be able to do any good service to God. Be strong and of a good courage, josh. 1. 6. and again, verse 7. only be thou strong and very courageous that thou mayst observe to do according to all the Law which Moses my servant commanded thee. Specially in this kind, 1. Thess. 5, 14. Be patient toward all men. Thou must consider, 1. That though thy endeavours have not prevailed hitherto, yet they may hereafter, they may glorify God for thee in the day of their visitation, 1. Pet. 2. 12. 2. That though they do not prevail at all, yet shall thy comfort and reward be nevertheless, though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, Esay 49. 5. 4. He must live so, as he may gain credit to his profession by his holy life: it is the honest conversation of Christians and the good works that will win natural men, and cause them to glorify God for them in the day of their visitation, 1. Pet. 2. 12. Whereas on the contrary it may be said of many professors, as Gen. 34. 20. They make all of their profession, to stink amongst the inhabitants of the land.  
The third Use is for reproof; for what conscience most men make of this duty, we may discern it if we look but on their children and servants. 
Use 3.  Nay, many even of them also that would be counted professors, some neighbours, some parents, yea some Ministers fret at nothing more, then at the forwardness of such as they should have drawn to Christ, and discourage them all they can. I will say no more to such, but wish them to remember what a curse Nehemiah in the Spirit of Prophecy, wished to Sanballat, and Tobia, for discouraging God's people by taunts, etc. Nehem. 4. 5.  
I know many parents will say, that they send their family to the Ministers to be instructed, and it is he that hath charge of all the souls in his Parish; and wherefore else do we pay him our tithes? But to them I say, 1. The most of you will not see that they come to the Minister; nor can endure he should be over busy with them this way. 2. Thou shouldest be an help to thy Minister this way, his burden is too great if thou help not, Phil. 1. Philemon was Paul's fellow-labourer. 3. Thou art as straight charged with thine own family; as he is with the Congregation, and so much the more as thou hast more means to prevail with them then the other. 4. It is the speech of a Cain, Gen. 4. 9 Am I my brother's keeper?   

Lecture the fiftieth, April 17. 1610. JOHN FOUR XXVIII.  
IT followeth now that we come to the second point, wherein this Woman showed her zeal, viz. in leaving her pail behind her. And that we may ground our instruction well from this example: observe in it these points. 1. She came for water, and therefore sure had need and use of water for some businesses she had to do at home: 2. Yet, she leaveth both her water and her pail, and the business she had to do at home: 3. Why did she so? Surely her heart was so taken up with joy that she knew Christ, and with zealous desire to make him known to her neighbours, that she came careless and forgetful both of her water and of her pail, and worldly business:  
2. Though it was not unlawful for her after she knew Christ, to follow her worldly business, yet she knew by doing it at this time she should have sinned, because she should have neglected a greater duty than the carrying home of her water, or doing other of her worldly business; she feared that she could not have brought her neighbours soon enough to Christ, if she had gone home with her water, and therefore she had rather neglect both her water and her pail, and the business she had to do at home, then to neglect a work of far greater importance, even the drawing of her neighbours to Christ.  
The Doctrine then that we have to learn from this example, is this: That the man that knoweth Christ aright, and is truly converted, careth less for worldly things than he did before.  
Before we confirm this Doctrine, to prevent the mistaking of it, two things must be observed.  
1. She was not bound now she had found Christ, and knew him to her comfort, to forsake the world quite, and give over her worldly business. There is no opposition between these things, so as it should be necessary for all that desire to serve God, and seek his kingdom, to give over their worldly callings, neither is this the way to perfection, as Papists have dreamt. No man hath warrant to spend his whole time in private devotion, upon pretence that he will forsake the world. Indeed the Minister should say as the Apostles do, Acts 6. 4. We will give ourselves continually to prayer, and to the ministration of the Word. But no other Christian need say so, but rather should seek to live in such a calling, as wherein he may have somewhat else to employ himself in, for the profit of others, Ezek. 18. 18. Because he hath not done good among his people he shall dye in his iniquity. Christ useth not to draw men from their callings, but such only as he chooseth to be his Ministers, when the man that was dispossessed would have continued with him, he sent him away, saying, return to thine own house, Luk. 8. 38, 39 The true cause why most men and women, by following their worldly business, lose all grace, and become so earthly minded, is not in their worldly callings, but in themselves and their own corruption. There have been Christians that have had great dealings in the world, yet daily served God, and received thereby no decay of grace, for in them they served the Lord Christ, Colos. 3. 24. Let joseph be an example for men in this case; he had great dealings in the world, both while he was in Potiphars' house, and specially afterward, yet continued he a very religious and holy man. And for women, Let her be an example that is mentioned, Pro. 31. A better huswife cannot be found, verse 13. 15. 27. Yet her chief praise is this, that she was a woman very religious, verse 30. And therefore the Apostle speaketh to a Christian servant, having an Infidel to his master, whose condition in that respect was hardest of all other, 1. Cor. 7. 21. Art thou called being a servant care not for it.  
2. She was not bound, now she knew Christ to her comfort to cast away her pail, now she had found this treasure, to cast away her worldly goods. Nay Religion bindeth a man to be a good husband, to seek to preserve and increase also that estate that God hath given him. The eighth commandment, that bindeth a man not to impair, but to increase, so far as in him lieth the good estate of his neighbour, bindeth him much more to have a care of his own estate. It is not lawful for a man to be careless of his estate, no not upon pretence of charity or mercifulness to the poor, as is plain by that straight charge that is so often given us to take heed how we become sureties for another man, Pro. 11. 15. and 20. 18 and 22. 26. yea even in relieving the Saints, we must have respect to our ability, Acts 11. 29. The goods that any man hath are not his own, but they are Gods gifts; the silver is mine, and the gold is mine, saith the Lord of hosts. Hag. 2. 9 and he is but the steward of them, and shall be called to account how he hath used them, My meat also which I gave thee, fine flower, oil, and honey wherewith I said thee, thou hast even set it before them for a sweet savour. Ezek. 16. 19 And therefore to cast any of them away, even the least bit of bread (oh that our gamesters and drunkards, and Prodigals could believe this) is a sin against God. And that is the reason of that law, Deut. 20. 19 Thou shalt not destroy the trees, for thou mayest eat of them; and of that commandment of our Saviour, joh. 6. 12. Gather up the fragments that remain that nothing be lost. These two points being thus premised, let us now proceed to the confirmation of the Doctrine.  
This is a certain fruit, and sure note of a true Convert; he maketh not that account of worldly things as he did before. But as the love of worldly riches, when it once seizeth upon any heart, it presently decayeth grace in it, and draweth it away from the love of heavenly things, Matth. 13. 22. The cares of this world, and the deceitfulness of riches choke the Word, and maketh it unfruitful. So on the other side, when once God hath given a man a true taste and love of heavenly things, he shall grow to adistaste and light regard of worldly comforts. Yea according to the measure of a man's inward love and joy he taketh in heavenly things, shall his neglect and contempt of the world be in him. The expectation and desire Abraham had of heaven, made him willing to leave his own country, and to continue out of it all his time. The Church is said, Apoc. 12. 1. To have the moon under her feet, that is, all worldly things which like the Moon, are subject to continual change.  
The power that God's grace hath this way, may be observed in three points.  
1. It maketh a man willing to part with whatsoever is dearest to him in the world, if he cannot hold it with God's favour. That is a treasure for which a man will be content to sell all that ever he hath, Matth. 13. 44. to loose all things, and to count them but dung in comparison of it, Phil. 3. 8. This made all God's people in Israel to leave their dwellings and possessions there, and to come to jerusalem where God was purely worshipped, 2. Chron. 11. 16. This made Moses willing to forgo all his honours, and pleasures, and hopes he had in Pharaoh●… Court, and to join himself unto Gods afflicted and despised Church, Heb. 11. 24. 25.  
2. It moderateth the affection of a man to earthly things, and teacheth him to use them with more sobriety and indifferency; so as he doth neither so greedily desire them, nor is so discontented in the want of them, nor so lifted up in the abundance of them, as others be, it makes him able to say with the Apostle, I have learned in whatsoever state I am therewith to be content. I know, both how to be abased, and I know how to abound; every where and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need, Phil. 4. 11, 12. He useth them as the traveller doth his good lodging he findeth in his Inn, for his necessity, and the better enabling him to go forward in his journey homeward, but setteth not his heart upon them, Psal. 62. 10. And thus he professeth that he is but a stranger and pilgrim upon earth, and seeketh for another country, Heb. 11. 13, 14.  
3. It so taketh up a man's heart (specially in his first conversion, in his first love) as it maketh him very careless and forgetful of all things else. As Peter and Andrew, james and john straightway left their ships, their net, and their father, and followed Christ, Matth. 4. 20. 22. This made Christ's hearers Mar 8. 2. so careless of their meat for three days together, and Mary to neglect her hu●…wifry, in the entertaining of Christ, and leaving all to sit her down at Christ's feet, to hear his words, Luke 10. 39  
The Reason of this Doctrine is this, that they have found another treasure, and where the treasure is, there will the heart be, Matth. 6. 21. He 
Reason.  that once counteth Religion his treasure, cannot set his heart on the world; the heart can no more be divided between them, than it is possible for a man at the same time to look with one of his eyes towards heaven, and with another upon the ground. These two things, the love of the world, and the love of God, are of a masterfull disposition. Into what heart soever they enter, they will be commanders, and rule alone, which is the reason of that speech of our Saviour, Matth. 6. 24. No man serves two masters.  
1. To instruct us what to judge of such Christians, as use not only on the Sabbath day, but on the week days also to go to Sermons and Exercises 
Use 1.  of Religion; worldly men think of these men, that they do more than they need, yea, more than they ought to do, that this will bring them to beggary. Yea, many are afraid to be religious, or to frequent the Ministry of some men, for fear lest they should be drawn to do thus as they see many of their hearers are. In handling this point I will show: 1. What is to be said for the warning and admonition of these men. 2. What is to be said for the encouragement and defence of them.  
1. It is indeed a great sin in any professor to neglect his calling, upon pretence of following Sermons, and serving God, specially if he have a charge, and want other means to live by; and that many of the better sort of Christians are too much inclined to this sin, appeareth by Paul's beating on this point so much in his Epistles to the Thessalonians, Study to be quiet and to do your own business, and to work with your own hands as we commanded you, 1. Thess. 4. 11. We hear that there are some which walk among you disorderly, working not at all, but are busybodies. Now them that are such, we command, and exhort by our Lord jesus Christ that with quietness they work, and eat their own bread, 2. Thess. 3. 11, 12. but this is a great sin. For 1. Every Christian should desire to live of himself, that he may not be chargeable unto others, 1. Thess. 5. 11, 12. When he had charged them to follow their own business, and to work with their hands, he gives this for a reason, that nothing may be lacking to them. 2. If a man have a family, and provide not for it, he is worse than an Infidel; 1. Tim. 5. 8. Therefore Paul saith, 1. Cor. 7. 33. The married careth (and that lawfully) for the things of the world. 3. Say a man could provide for himself and his family sufficiently, yet he must also have a care to follow his calling, that he may have to give others that need, Rather let him labour, working with his hands the thing that is good, that he may have to give to him that needeth, Ephes. 4. 28. And this reason the Apostle giveth why himself did at Ephesus with the labour of his own hands minister unto his own necessities, and to them that were with him; and why (according to his example) others in the like case of necessity and for the avoiding of scandal should do the like; even the remembrance of the words of the Lord jesus, how he said it is a more blessed thing to give then to receive, Act. 20. 24, 35. 4. Say a man have enough for all this, yet must he have care of his estate, for this cause, because if he decay in it, he shall be a scandal to his profession, and alienate others from the truth, Pro. 14. 20. The poor is hated even of his own neighbour. Therefore Paul maketh this one reason for this, 1. Thess. 4. 11, 12. Do your business and work with your own hands, that ye may walk honestly to them that are without. 5. Say a man's estate were so plentiful, that no decay could be discerned in it to the scandal of his profession, yet is he bound to live and take pains in some calling wherein he may be profitable to others, else can he have no true comfort in any of God's blessings that he doth enjoy, for thus runneth the promise, Psalme●…28 ●…28. 2. When thou eatest the labours of thy hands, thou shalt be blessed; and it shall be well with thee, 2. Thessalonians 3. 12. They only eat their own bread, that labour in a calling.  
2. It is to be granted that there is not the like necessity of frequenting the public exercises of Religion on any other day as there is on the Sabbath, for that, there is an express commandment, & on that even the poorest is bound to keep an holy rest unto the Lord, for the commandment bindeth all men, and none is exempted from it, Exod. 20. 10. which on the other days they are not.  
3. It is not to be denied, but some Christians may and aught to spend more time in the exercises of Religion than other some. Such as are of wealth and ability to live of themselves, are more bound to frequent the public exercises on the week day, than poorer men. Such as by their callings have more leisure and freedom from worldly employment, than such as have more necessary and important business. Of rich men it may be said, There is a price put into their hands to get wisdom, Pro. 17. 16. That maketh the Apostle speak as he doth of the privilege that the single person hath above the married, the unmarried man careth for the things that belong to the Lord how he may please the Lord: The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit, 1. Cor. 7. 32, 34. and the widow also, she that is a widow indeed and desolate, trusteth in God, and continueth in supplications and prayers night and day, 1. Tim. 5. 5. Whereas verse 14. Other women have other employments. Such a widow was Anna, Luke 2. 37. she departed not from the Temple, but served God with fasting and prayer night and day.   

Lecture the one and fiftieth, April 24. 1610. JOHN FOUR XXVIII, XXIX.  
IT followeth that we come now to show, what is to be said for the defence and encouragement of those men, that not contenting themselves to serve God upon the Sabbath, do upon the week days, leave their worldly business, and spend much time in God's worship. And that I will deliver (for the better help of your memory and mine own) in five principal and chief points.  
1. Every Christian is bound to serve God not upon the Sabbath only, but to spend some part of every day in God's worship. This was signified in the Law: 1. When God commanded there should be a morning and evening sacrifice offered every day, Exod. 29. 39  
And the King is commanded (notwithstanding all his weighty employments) to read some part of God's Word every day, Deut. 17. 19 and that we should pray every day, it is evident by the fourth petition of the Lords pray. Therefore we read that God's servants did set themselves certain times for prayer every day, and observed them precisely, Psalm 55. 17. Dan. 6. 16. and yet both these were men that had much business. Reasons for this are these: 1. Though the Sabbath in a special sort be called the Lords day, yet is every day his too, Psal. 74. 16. Therefore as the Apostle proves, we must glorify and serve God with our bodies as well as our souls, because they are both his, 1. Cor. 6. 20. so may we prove that God is to be served every day, as well as on the Sabbath day, because every day is his.  
2. If we do not by this means every day stir up, quicken, and nourish God's grace in ourselves. The deceitfulness of sin and Satan, and worldly occasions will by little and little harden us, and steal away our hearts from God, security will creep upon us before we be aware, Heb. 3. ●…3. And the more dealings a man hath in the world, the greater cause he hath to fear this. That is the reason that is given, why the Lord will have the King to read every day, Deut. 17. 20. That his heart be not lasted up, and that he turn not from the commandment.  
3. The little time spent in God's service every day, will bring God's blessing upon the whole day; and upon the business and occasions of that day. As the first fruits that God's people gave to him, brought his blessing upon all the rest, Deut. 26. 10, 11. It is that, that giveth us a sanctified use of the day, and of all the comforts of it; of our own labours, and of the labours of our servants, 1. Tim. 4. 5. So that when a man shall remember how many hours in every day he hath spent, in sleeping, eating, drinking, and sporting; and how few hours, yea minutes of the day, he hath bestowed on the Lord, and on his own soul, he shall have cause to complain, as job 7. 6. My days are swifter than a Weaver's shuttle, and are spent without hope.  
2. It is lawful to have public assemblies, to keep Lectures and Exercises, not on the Sabbaths only, but on other days also; and for God's people to frequent them. This is evident in the practice and example of the Primitive Church, and of our Saviour himself. It is spoken to the praise of God's people in the Primitive Church, that they continued daily with one accord in the Temple, Acts 2. 46. And Luke 19 47, Christ taught daily in the Temple and had a great audience, verse 48. All the people hanged on him, and 21. 37, 38. In the day time he taught in the Temple, and at night he went out to the mount of Olives; and in the morning all the people came to hear him in the Temple, Mar. 8. 13. We read, that a very great multitude had followed him, and continued with him three days; and some of them came from far; so that besides those three days, they spent some good time, in coming to him, and going back. If it had not been lawful to keep Lectures and exercises upon week days, doubtless he would not so usually and often have preached on those days, and if it had not been lawful for God's people of all sorts to frequent them, surely he would not have suffered them to do it, he would have reproved them for it. So that he that shall reprove or deride, or blame God's people for this; out of doubt he hath not the spirit of Christ in him.  
3. Though no man be so expressly and particularly commanded to go to Sermons on the week day, as on the Sabbath; yet all that are able to do it, whose necessities will permit them, are as well bound to go to Sermons on the week day, as on the Sabbath. God requires more service, of every man than he hath expressly and particularly commanded. Besides the sacrifices that God had expressly commanded, there were free offerings under the Law; which men of their own voluntary will did bring unto God, Levit. 1. 3. and 7. 16. None were expressly commanded, to go up to jerusalem at the three feasts, but only the males, Exod. 34. 23. nor among the males any that were under 20. years of age (for such only were wont to be numbered, Exod. 30. 4) and yet we find that Elkanah was wont to take with him all his family, his wives, his sons and daughters every year to those feasts, 1. Sam. 1. 4. 21. So did the blessed Virgin, every year keep the Passeover at jerusalem with her husband. And our Saviour himself when he was but twelve years old, was wont to go with them, Luke 2. 41, 42.  
If any shall object and say that God alloweth no will-worship; but hath 
Object.  straightly charged us in his worship and service, to follow precisely the direction of his Word, Deut. 4. 2. Ye shall put nothing to the Word that I command you, nor take aught therefrom, that ye may keep the commandments of the Lord your God which I command you.  
I answer, this was no will-worship; neither did they in this more, than they were bound to do; for 1. The service itself that they did to God, 
Answ.  was expressly and particularly commanded, and not of their own devising, Levit. 1. 3. A law was set down for voluntary offerings. They that would offer of their own voluntary will are expressly limited what they should offer, and where, and how. 2. Though there were no particular and express commandment; for these persons to do this service; yet there was a general commandment that bound them to do it, if their health and ability and necessary occasions would permit them. There was a general commandment that bound them to do God what service they were able to do, Thou shalt love the Lord thy God with allthine heart, and with all thy soul, and with all thy might, Deut. 6. 5. Which law our Saviour giveth for the sum of the first Table, Matth. 22. 37. The Lord did not expressly command them this service: 1. Because he would not be burdensome unto them, women and children might have many just lets: 2. Because he would try their love. The like we may say for the Sabbath, God hath expressly commanded us no more but one day in seven to rest from our labours, and spend in his service, Exod. 20. 9, 10. 1. Because he would not have his service burdensome unto us. 2. To try our love, and what we will do voluntarily; for he taketh great pleasure in a voluntary and free service, The children of Israel brought a willing offering unto the Lord, every man and woman, whose heart made them willing to bring for all manner of work, which the Lord had commanded to be made by the hands of Moses, Exod. 35. 29. Therefore David vowed this to God, Psal. 54. 6. I will sacrifice freely unto thee. He and the people rejoiced, and found wonderful comfort in this, when they had offered willingly, 1. Chron. 29. 9 While Anna gave suck, she knew, she was not bound to go to the feast, she said to her husband, I will not go up, till the child be weaned, 1. Sam. 1. 22. The journey was long, and she was to tarry long there; but when she was free from that necessary let, she knew she was bound to go every year, and she miss not. So that as they that can plead just necessity to keep them from Sermons on the week day, shall be held excused; so they that are not withheld by any such necessity, and use their liberty as an occasion to the flesh, Galathians 5. 13. shall be judged void of all love to God and his Word, if they never hear the Word but upon the Sabbath. Take heed therefore of pretending necessity in this case; say not, thou wouldst go to the Sermon, but thou canst not spare so much time. If thou canst spare every week as much time in the alehouse, or in some unnecessary recreations, or canst spare so much money as can be gotten in this time, in sundry idle and unnecessary expenses, and canst not spare so much to go to a Sermon, thou art no better than an Hypocrite.  
4. Even they whose necessity will not permit them to frequent the public assemblies on the week day, yet are bound to nourish in themselves, a willing mind to do it if they were able, they should be willing even above their power, 2. Cor. 〈◊〉. 3. They should desire that liberty that others enjoy this way, in this case I may, that to every one which (in another case) the Apostle saith to the servant, if thou mayst be made free, use it rather, 1. Cor. 7. 21. and esteem it a just cause of grief to them, that they have not that liberty to follow the means of their spiritual comfort as others have, we should all strive to be so affected towards the Lord's Tabernacle, as David was, when he said, How amiable are thy Tabernacles, O Lord of hosts! My soul longeth, yea even fainteth for the courts of the Lord: my heart and my flesh cryeth out for the living God, Psalm 84. 1, 2. Every man is bound to esteem it a great happiness to enjoy that liberty, that he may oft resort to God's House, and to count that time of all other best spent, and most to his profit and benefit that is spent in God's service, Proverbs 8. 33, 34. Hear instruction and be wise, and refuse it not: Blessed is the man that watcheth daily at my gates, Psalm 27. 4. One thing have I desired of the Lord, that I will seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple, Luke 10 42. One thing is needful, Mary hath chosen the better part which shall not be taken away from her. Every man is bound to esteem this the true and proper end of his being here, to get grace and salvation; and to think them happier than himself, that may enjoy more liberty this way than he doth; and though he cannot in person be present with them, yet to be with them in heart and desire, and to say with David, Psal. 84. 4. Blessed are they that dwell in thy house.  
So that of them that are glad of any business or excuse to keep them from the Sermon; and count them fools that take more pains this way then themselves, we may boldly say, their hearts are not upright within them.  
5. They that with an honest heart, do use to spare some time from their callings to employ this way, shall not need to fear that this will bring them to beggary.  
For 1. Godliness hath the promise of the life that now is as well as of that that which is to come, 1. Tim. 4. 8. And there is general promise made to all that fear God, they that seek the Lord shall not want any good thing, Psalm 34. 10. No rich man under heaven can be so assured, that he and his shall be preserved from beggary, as every poor Christian may be.  
2. There is a special promise this way, made to this part of godliness above all other; that they that can make more account of Religion and God's service, then of earthly things shall be sure not to be loser's thereby, Psal. 119. 165. Great peace have they which love thy Law, and nothing shall offend them. Matth. 6. 33. First seek the kingdom of God and his righteousness; and all these things shall be added unto you. and 19 29. Every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or lands for my Name sake, shall receive an hundred fold, and shall inherit everlasting life.  
3. God hath made these promises good by providing miraculously this way, for such as have neglected their worldly estates, their profits, or ease out of love to his service, No man shall desire thy land, when thou shalt go up to appear before the Lord thy God thrice in the year, Exod. 34. 24. yet were their houses to be left very weak, all that while that all the males above 20. years old were to continue at jerusalem in those three feasts; and they had many enemies in all their borders. So we read that our Saviour did twice work a miracle, to feed them that came far, and tarried long to hear him preach, Matth. 14. 15. 21. and Mar. 8. 2— 9 And no marvel, for Heb. 6. 10. God is not unrighteous to forget your work and labour of God. And what good Master would suffer his servant to decay, and grow to beggary, by doing him service.  
So that whosoever they be, that are thought by following Sermons, to have decayed their estates, be you assured, that either their idleness and unthriftiness otherways hath decayed them, or else they have followed Sermons, for some by-respects, and not with uprightness of heart.  
The second Use is for reproof; 1. To discover the unsoundness of most men's hearts, who make so great reckoning of earthly things, and 
Use 2.  set their hearts upon them. It is evident they never yet found the true treasure: they never truly tasted of heavenly comforts, they affect these things so much, for that they know no better. This is made a note of the man that shall ascend into the hill of the Lord, that he hath not lift up his soul unto vanity, Psalm 24. 4. If any man love the world the love of the Father is not in him, 1. john 2. 15. Their end is destruction that mind earthly things, Phil. 3. 19  
2. To reprove such Christians, as so overcharge themselves with worldly business, as they can find no time for God's service.   

Lecture the two and fiftieth, May 8. 1610. JOHN FOUR XXIX, XXX.  
THe first point, wherein this Woman showed her zealous endeavour to draw her neighbours unto Christ, we finished the last day; and now we are to proceed unto the two last, viz. 1. The thing she moved her neighbours unto, when she was come unto them: 2. The reason she used to persuade them to that she moved them unto.  
For the first, that we may understand her words well, and ground our Doctrine upon them; it is to be observed.  
1. Though she was herself fully persuaded that jesus was the Christ, and did with all her heart desire, that they might be also so persuaded of him; yet she taketh not upon her to teach and convert them herself, but seeketh only to bring them to the same means, whereby herself was converted.  
2. Though she were able, by a good argument, to convince their consciences, that he was the Messiah, and seeketh also to do it; yet she thought not that enough, she resteth not in that, but would needs have them to come to him themselves.  
3. She desires no more of them, but that they would come and see him. Why (may one say) what good would that do? could they know by seeing him, that he was the Messiah? Did she think that the beholding of him would suffice to bring them to faith? No surely, for many saw him that never could believe in him. One would think she should rather have said; Come and hear him, then come and see him; for faith cometh by hearing, and not by seeing, Rom. 10. 17. If the having of Christ's picture before our eyes (that we may behold it when we pray) had been such a help to faith and devotion as the Papists imagine; out of doubt the Holy Ghost would have so described his stature, complexion and countenance, in the History of the Gospel, as that we might have had some directions to make his picture by. Why then desireth she no more of them, but that they would come and see him? I answer: 1. She doubted not, but if they would but come to him, he would take occasion to instruct and convert them, as he had done to herself: 2. When she biddeth them come and see, she meaneth, come and prove, and make trial whether he be not the Christ; as the same phrase is used, Psal. 34. 8. Taste ye and see how gracious the Lord is. So that this is the Doctrine we are to learn from hence for our own instruction.  
That this is a chief duty whereby every man must show his zeal and 
Doct. 3.  desire of the salvation of others, to draw them to the same means whereby themselves were converted, to use that credit and power they have with them, to draw them to the Ministry of the Word.  
True it is, this is not all, that a private Christian may, and must do to procure the conversion of others. For, 1. Some private Christians, are able to teach their families, and neighbours themselves, and may do great good that way; and all should seek to be able to do this. Aquila and Priscilla, expounded the way of the Lord to Apollo's, Acts 18. 26. Even women should be able to teach their children, Pro. 1. 8. and 6. 20. and their servants, Pro. 31. 26. and their neighbours, Tit. 2. 3. 2. There is great force, in private admonition and exhortation, to further the conversion of others, else our Saviour would not have prescribed this course for the restoring of a brother that is fallen, that before we tell the Church, we should deal with him privately, neither would he have given hope of giving our brother this way, as he doth, Mat. 18, 15, 16. Neither would this have been noted as a thing so highly pleasing unto God, and in these desperate and profane times, God's people did use this means to preserve themselves from the common contagion, Mal. 3. 16. Then they that feared the Lord spoke often one to another, and the Lord harkened and heard it, and a book of remembrance was written before him, for them that feared the Lord and that thought upon his name. 3. A private Christian, may greatly further the conversion of others, by his holy example. Christian women may and ought so to live, as their husbands that obey not the Word, may (without the Word) be won by the conversation of the wives, 1. Pet. 3. 1. The like may be said of children, servants, and neighbours also. 4. A private Christian may do much, for the procuring of the salvation of others, by his fervent prayer unto God for them, 1. john 5. 16. If any man see his brother sin a sin that is not unto death, let him ask, and he shall give him life for them that sin not unto death. When the Holy Ghost had mentioned the fervent prayer that Steven made for his persecutors, Acts 7. 60. immediately he addeth, Acts 8. 1. And Saul consented to his death. As if he should say, Saul was one of these he prayed for, and on him that prayer did light, whatsoever it did on the rest.  
But though a man, that hath any zeal and desire of the salvation of others, have thus many means whereby he may procure it, yet the chief means he can use, is to draw them to the Ministry of the Word, to persuade them to hear. See the proof of this, in the example of all such Christians as the Holy Ghost hath most commended, for their zeal in seeking the salvation of others. 1. For neighbours; when the zeal that the faithful should have under the Gospel, is prophesied of; it is said they should show it this way, Esay 2. 3. Many people shall go, and say, come, and let us go up to the mountain of the Lord, to the house of the God of jacob, and he will teach us his ways. 2. For parents, and Masters of families, we have the example of Elkanah the father of Samuel; whose care of his children, and servants is commended in this, that though he was well able to instruct them himself, yet he was wont always when he went up to Shiloh (the place of God's public worship) himself, to take all his family with him, 1. Sam. 1. 21. 3. For kinsmen and special friends, we have the example of Cornelius, whose zealous desire of the salvation of his kinsmen and special friends was declared in this, that though he was one, that might have been very likely, to prevail much with them, both by his prayer, example and knowledge, yet he rested not there, but when the Lord had bid him send for Peter, and told him he should speak to him words, whereby both himself, and all his house should be saved, he got them all together, against Peter should come, that they might be partakers of his Ministry with him, Acts 10 24.  
The Reasons of this Doctrine are two. 1. It is the best means to remove that prejudice which alienateth the minds of most men from the love 
Reasons.  of Religion, if they could be got to hear. It is a chief policy of the devil whereby he keepeth most men from the love of Religion, to work in them a hard conceit of the best Ministers; either for some absurd opinions, that they imagine them to hold, or for some gross crimes, that they think they live in: This was the portion of all the Prophets, they had all manner of evil spoken of them falsely, Matth. 5. 11, 12, Yea this is so universal, that our Saviour maketh it a note of a false Prophet, when a Minister hath no slanders raised on him, Woe unto you when all men shall speak well of you; for so did their fathers to the false Prophets, Luke 6. 26.  
Now there is no such way whereby this prejudice may be removed out of the minds of men, as if they could be drawn to hear. When Philip had spoken much good of Christ: Nathaniel could not believe it: Why? Nathaniel had conceived prejudice against Christ: how doth Philip seek to remove this? Come and see saith he, john 1. 46. The officers that were sent to apprehend our Saviour had a very hard opinion of him, but when they had once heard him, they conceived better of him, and said, john 7. 47. Never man spoke like this man.  
2. There is far more power in the Ministry of the Word to prevail with the heart of man, then in any means a private man is able to use, say he have as good knowledge, and gifts as any Minister: No man hath cause to hope, that either the instruction he can give, or his good example, or his prayers, should be able to do that good, as the Ministry of the Word may. For, 1. It is the means God hath ordained to do this mighty work by, It hath pleased God by the foolishness of preaching to save such as do believe, 1. Cor. 1. 21. and is called therefore, 2. Cor. 3. 8. the Ministration of the Spirit. 2. God hath made a special promise to this ordinance of his, above all other means, that he will be with it, to assist and bless it, Matth. 28. 20. So as, 1. A man hath no hope, that any means he can use, should be able to convert his child, servant, kinsman, or neighbour, till he can get him to be an hearer, How shall they call upon him in whom they have not believed? How shall they believe in him of whom they have not heard? Or how shall they hear without a preacher? Romans 10. 14. 2. He may be assured this means will at one time or other (if he belong to God's election) prevail with him. Esay 55. 3. Incline your ears and come to me, hear, and your soul shall live; and if this prevail not, nothing will, Luke 16. 31. If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.  
The Use is, 1. For all in general, to direct us in our prayers for the Parliament 
Use 1.  at this time. We must hold ourselves bound in conscience, to pray earnestly to God, for the States of the Realm, now assembled in Parliament. Ester undertaking a business that did much concern the whole Church (as they now assembled in Parliament do) craved this help of Mordecay, and all God's people, that they would fast, and pray to God for her, Ester 4. 16. Pray that their principal care may be to take order. 1. That an able and conscionable Ministry may be placed every where 2. That all the people may be compelled to hear. For the first, It is said of jehosaphat, 2. Chron. 17. 6. That he did lift up his heart to the ways of the Lord (and Oh that our States now would do so!) But how did he show that, verse 7. He set Princes throughout all the Cities of judah to teach, that is, to see the people taught, verse 9 And see the fruit and effect o●… this, verse 10. And the fear of the Lord fell upon all the kingdoms of the Lands, that were round about judah, so that they made no war against jehosaphat. This would free us from fear of the traitorous Papists at home, and abroad. For a faithful Ministry (if it were placed every where) would be as the chariots and horsemen of Israel, 2. Kings 13. 14. Even the King himself acknowledged so much. And yet see a second fruit of it, 2. Chron. 17. verse 12. And jehosaphat waxed great exceedingly, and he built in judah Castles, and Cities of store. This would make our State and Kingdom to prosper, and flourish; if the States would lift up their hearts to this work. There would be no crying in our streets, Psal. 144. 14. no danger of invasion, or such like evils.  
The second thing we should pray for them, is that they may take order, 
Use 2.  that where there is such a Ministry planted, the people may be compelled to hear. It is to no purpose to bind Papists too come to Church, unless order first be taken that they may be well taught when they come there. But it is certain, that where there is a good Ministry established, the Magistrate may and aught to compel all his subjects to come and hear, notwithstanding all pretence of their conscience to the contrary. This is evident by the speech the Lord useth to his servant (by whom not the Minister only but the Magistrate is meant) Luke 14. 23. Go out into the high ways and hedges, and compel them to come in, that my house may be filled: and by the practice of good josiah, 2. Chron. 34. 22, 23. who compelled all that were found in Israel to serve the Lord their God.  
The second Use of this Doctrine, is for direction to Masters of families. They have a calling and authority to teach their children and their servants, as we have heard: but they must know their office and calling is subordinate to the office and calling of the Minister; he may not presume above his calling and gift. His chief duties are these: 1. To use his authority and interest that he hath in the hearts of his children and servants, to draw them to go with him to the Ministry of the Word, as we heard out of 1. Sam. 1. 21. When Elkanah went to Shiloh, he took all his house with him. When Naaman came to do his homage to God, 2. Reg. 5. 15. It is said, he and all his company came and stood before the man of God. 2. He must use his best skill and endeavour to make the Ministry of the Word profitable to his family, by examining them, by making things plainer to them, and applying them more particularly than they were in the public Ministry. This our Saviour himself used as the most profitable family-exercise that could be; for examining them, see Matth. 13. 51. and for opening things unto them which they had heard, Mar. 4. 34. This will give an edge to that that is publicly taught, Deut. 6. 7. in the margin. 3. Though he may when he reads a Chapter in his family, give notes, and observe what he learneth out of it; for his own and their instruction, yea he may ask his family also what they can learn and observe out of that they read, (for Rom. 15. 4. Whatsoever is written is written for our learning) yet may not he take upon him to interpret the Scriptures, or to teach any thing out of them to his family, but what he hath learned at the public Ministry. Say a man have been trained in Schools of learning, and have never so great gifts, and fitness to exercise a public office in the Church; yet may he not take upon him to Minister, till he first be proved, 1. Tim. 3. 10. Much less may a private Christian take upon him, to analyse or interpret (which is the most difficult thing, and requireth most skill, of any thing that belongs to the work of the Ministry) not being approved to have such a gift.  
That would certainly open a gap to most dangerous confusion and schism, and error. It is good therefore for all private Christians to hearken to that counsel the Apostle giveth, Rom. 12. 3. For I say through the grace given unto me, to every one that is among you, not to think more highly of himself than he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith.  
The third Use of this Doctrine is for reproof; for this argueth plainly, that there is in most men (even of them that make a good profession) 
Use 3.  no desire or care either of their own salvation, or of those that are nearest, and aught to be dearest unto them: because 1. They care not what Ministry they live under, whereas this aught to be the chief care of a Christian, to plant himself and his, and to dwell there where he and they may enjoy God's ordinance, as you may see, One thing have I desired of the Lord that I will seek after, that I may dwell in the house of the Lord all the days of my life, Psal. 27. 4. 2. In placing of their children either in service, or marriage, they are utterly careless, what Ministry they shall live under: whereas though they have given them never so good education while they have lived with them, they have just cause to fear, they shall decay and lose that grace they have, if they shall not continue to live under a true Ministry, Where there is no vision the people decay, Pro. 29. 18. Nay, for the most part they of all other prove the most ungracious that have had best education, when once they lose the benefit of the public Ministry.   

Lecture the three and fiftieth, june 12. 1610. JOHN FOUR XXIX.  
IT remaineth now that we come unto the third and last thing, that the Evangelist observeth in the endeavour of this woman, to draw her neighbours unto Christ, viz. the reason she used to persuade them to come unto him, to Come and see him, in these words, Come and see a man which hath told me all things that ever I did. She doth not in plain terms affirm him to be Christ, but alleging the experience herself had had of his divine and supernatural knowledge, she appealeth to their own consciences whether this be not a good argument to prove him to be the Messiah, He hath told me all things that ever I did.  
Now before we come to the Doctrine that the Holy Ghost intendeth to teach us in this place, two doubts are to be answered for the better understanding of the words, 1. How she saith, Christ had told her all that ever she did, seeing it may seem by verse 17, 18. that Christ told her of no sin, but of her fornication only.  
The answer is: 1. That it may very well be, that our Saviour told her much more, then is there expressed; for the Evangelist (we know) useth not to set down fully, and at large, all the speeches or actions of our Saviour, but those points which were principal and of chiefest use. 2. It is evident verse 18. That he told her, not only of the whoredom she lived in at that present, but how many husbands she had had, and so declared that he knew well what her life had been from the beginning. 3. There is no inconvenience will follow, if we grant that (out of the abundance of her heart, as in all languages men have been wont to do in like cases) she did use an excess of speech which we call Hyperbole; so that when her meaning was to say, he hath told me many things that I have done, even the most secret things that ever I did, she might well, and without all untruth express it thus, He hath told me all that ever I did; as Matth. 3. 5. It is said that jerusalem, and all judea, and all the region round about jordan, came to john to be baptised, because very many out of those parts came, and though it be evident by Luke 7. 30. that they came not all. And Christ is said, Heb. 2. 9 To have tasted death for all men, because he died for many, as it is expressed in the very next verse, He brought many children unto glory.  
Now in that this Woman that had now truth of grace in her; not only affirms, that Christ had told her all that ever she did, but also allegeth this as an argument, to prove him to be the Messiah, the Son of God.  
We learn this Doctrine: That the Lord is privy to all the ways of men, and can tell us all that ever we did. But this Doctrine and the Uses 
Doct. 2.  of it we have already handled in the fourteenth Lecture, and therefore I will pass by it here.   

Lecture the four and fiftieth, june 19 1610. JOHN FOUR XXX.  
FOlloweth now the success, God gave to the zealous endeavours that this Woman used to draw her neighbours unto Christ, which is set down in this verse. In which we are to observe, that which we may wonder at, if we observe it well; 1. That upon her speech they went out of the City and came to Christ: and 2. They were a great many that did so, as may appear, verse 39 41. 3. They believed upon her report that he was the Messiah, verse 39  
Now from hence we have this instruction to learn: That the conversion 
Doct.  of a man to Christ, dependeth neither on the worthiness of the party that is converted, nor on the excellency of the means, whereby he is converted, but only upon the free grace and pleasure of Almighty God. This is that the Apostle teacheth, jam. 1. 18. Of his own will begat he us, with the word of truth, Rom. 9 18. He hath mercy on whom he will have mercy, and whom he will he hardeneth. But the truth of this Doctrine shall more clearly appear to you in these points.  
1. He gives the means of grace to some, and denyeth them to other, every whit as worthy as they, he forbade Paul to preach in Asia or Bythinia, and called him to preach in Macedonia, Acts 16. 6, 7, 10. Our Saviour did that at Capernaum which he refused to do at Nazaret his own country; as Elias was sent to a widow in Sarepta, and not to any of the widows that were in Israel; and Elizeus cleansed Naaman the Syrian, where as there were many lepers in Israel that were not cleansed by him. England hath had the preaching of the Gospel these fifty years together, Spain nor Italy never had it since the days of the Primitive Church: nay, Ireland for the most part (though it be under the same government) never had it; nay, even in England, many Towns have had it without intermission these 50. years together; many never had it yet. And what may be imagined to be the cause of this? Surely this hath come to pass, neither by chance, nor by the will of man, but it hath been the Lords doing alone. He that said, Amos 4. 7. I have withheld the rain from you, and I caused it to rain upon one City, and caused it not to rain upon another City; it is he only that hath caused the Word to be preached in some places, and caused it not to be preached in other some: And what hath moved him to do this? Surely no worthiness he saw in these Countries, towns or persons, to whom he granted his Gospel, above the rest, to whom he hath denied it; but his good pleasure only, as the Apostle teacheth, 2. Tim. 1. 9 He hath called us with an holy calling, not according to our own wrokes, but according to his own purpose and grace which was given to us in Christ jesus before the world was.  
Secondly, among those to whom he gives the means, we shall find to some they are blessed; Others (every whit as worthy; and more likely to receive good by them) are never the better for them: 1. Some few in those places that enjoy the means, feel God's power in them to their conversion, jer. 3. 14. One of City, and two of a Tribe; and the greatest part (by far) is never the better for them, Matth. 22. 14. Many are called, but few are chosen. 2. Some simple rude people, are wont to find such a blessing on the means, as that they attain to great measure of knowledge, and grace by them; whereas others of better nature, capacity and education, enjoying the very same means, can feel no sweetness, or power in them. I give thee thanks O Father, Lord of heaven and earth (saith our Saviour, Matthew 11. 25.) that thou hast hidden these things from the wise and prudent, and revealed them unto habes. 3. Some that have been notoriously and infamously wicked, we see are oft converted by the means, and made new men. Others become most vile and wicked men by them, that were very civil and moral men before. By the same Ministry whereby the Publicans and Harlots were converted, the Scribes and Pharisees were made outrageously wicked, Matth. 21. 31, 32. And from whence cometh this, that the means of salvation, do good on some, and no good on other? Surely, not from the worthiness of the persons that are converted, or from the excellency of the means, but only from the good pleasure of Almighty God, according as we have seen, Even so, O Father, for so it seemed good in thy sight, Matth. 11. 26. He hath mercy on whom he will have mercy, and whom he will he hardeneth, Rom. 9 18.  
3. Though he do use to work by means; yet the means, he is wont to work by, are so weak and simple, that they are more likely to hinder his work, then to further it at all. In his most miraculous works, he hath been wont to use means; but they were such, as all the world might see, had in themselves no force at all to effect that which he wrought by them. See this, josh. 6. 3. 〈◊〉. They must 1. Go round about the City for six days together, once a day, and seven times the seventh day. 2. The last time they had gone round about it, the Priests must blow the trumpets of Rams-hornes seven times. 3. When these trumpets had been blown the seventh time, all the people must give a shout, and then the walls fell down flat. Do you not think the men of jericho scorned them all this while, and thought them out of their wits? The like we shall see in a miraculous cure done upon Naaman the Leper, he must go wash himself in ●…ordan seven times, and then he should be clean 2. Reg. 5. 10. And upon a man that was borne blind, Christ made clay with his spittle, and a●…nointed the eyes of the blind man with the clay, john 9 6. And so doth he in the great work of man's conversion use means, yea he hath set down and appointed in his Word what means he will use, and without which he never useth to work. But what are these means: Surely, 〈◊〉. Corinthians 1. 21. The foolishness of preaching, that is; 1. Preaching, which the most men, and wisest men in the world, all that perish, esteem contemptibly of, and account mere foolishness, 1. Cor. 1. 18. 23. 2. The preaching of such men as have no show with them in the world, no outward means to draw men after them; such as the Apostles were, poor Fishermen of Galilee, such as were commonly esteemed ignorant and unlearned men, Acts 4. 13 3. Such a kind of preaching, as is plain, and without all ostentation, and show of humane gifts, as the Apostle protesteth his was, 1. Cor. 2. 4. his speech and his preaching was not with the enticing words of man's wisdom.  
2. Yea, we shall find he hath been wont to work more mightily by very weak and unlikely means, then by such as have been far more excellent and likely to do good. As he fed five thousand with five loaves, and yet twelve baskets full of the fragments remained, Matth. 14. 17. 21. and but four thousand with seven loaves, and yet but seven baskets of fragments remained, Matth. 15. 36. 38. And this poor woman prevailed more with a great company of Samaritans, then either Mary, or the two Disciples could do with the eleven Apostles, Mark 16. 11, 13. Yea, she drew more to Christ, at one time, than we read either the twelve Apostles that were sent forth to preach, Matth. 10. Or the seventy Disciples that were sent forth to preach, Luke 10. Or john the Baptist did at any one time. joshua though a person far inferior to Moses in gifts, and but his servant, yet was his government blessed far above Moses; and the people much better in his time, than they had been in the days of Moses; Insomuch as, he in his age gives that testimony of them, josh. 23. 8. that they had stuck fast to the Lord, even to that day. And there were many more converted by the Ministry of the Apostles, then by Christ himself; yea, many that despised him while himself preached, by their Ministry were converted to him, john 8. 28. When ye have lift up the Son of man, then shall ye know that I am he. 3. Yea, we shall find that God hath been wont to prepare such of his servants, as by whom he hath intended to do greatest good to his Church, by making them see, how weak and insufficient they have been, and by bringing them to a base conceit of themselves. So dealt he with Moses, Exod. 4. 10. with Esay, Esay 6. 5. with jeremy, Chap. 1. 6. and with Paul, 1. Cor. 2. 3. and 2. Cor. 2. 16.  
Would you know the reason why God gives the means to some, and denyeth 
Reason.  them to others more worthy than they; why he blesseth the means to some, and not to others; why he useth to work by such weak means, and more by them (oft) then by stronger? Surely the reason is this, that his glory might the more appear in them whom he doth save. For if all should have the means of grace; or if all should profit by them that have them, God's mercy should not so much be magnified in the conversion of the Elect; or if the Lord should use to work by strong means only, the glory of the work would be ascribed to the means, and not unto him, whereas now the whole praise redounds to the Lord himself, 2. Cor. 4. 7. The excellency of the power is of God, and not of us. Matth. 21. 16. Out of the mouth of babes and sucklings thou hast perfected praise.  
1. To persuade all men if they want the means, to seek to God for them, yea to persuade us that have the means, to pray for them that want 
Use 1.  the means, and cannot feel their own want, nor pray for themselves: for 1. There is no hope God will save men without means, Rom. 10. 14. How can they believe unless they hear: 2. It is the Lord only that withholdeth the means from them, and who only must give them the means whoever be the instrument, Matth. 9 38. He is the Lord of the harvest, and he only must send forth labourers into his harvest. 3. Why doth he withhold the means, because he hath no respect to them, nor care of their salvation, Act. 17. 30. The times of this ignorance God regarded not. If men were persuaded of this, they would not live under a dumb Ministry themselves, yea they would pity them more that do.  
2. To persuade such as enjoy the means, yea the best means, not to rest in this; or to think it sufficient, that they frequent the means; but to seek 
2.  earnestly to God, both before they come, and after, for his blessing; and to carry themselves with that reverence and devotion, while they are in the use of the means, as they may approve themselves to him; for 1. The best Ministry shall never do thee good, unless the Lord work with it, as the water of Bethesda (though it had virtue in it, to heal all infirmities) yet it cured none, until the Lord had sent his Angel to stir the water, john 5. 4. so though the Ministry of the Word have a great virtue in it, and be able to save our souls, jam. 1. 21. yet can it convert none, unless the Lord work with it, 1. Cor. 3. 7. Neither is he that planteth any thing, nor he that watereth, but God that giveth the increase. 2. If it do thee no good, it will do thee hurt, 2. Cor. 2. 16. It is a savour of death, where it is not a savour of life. 3. The true cause (as thou hast heard) why thou profitest not, is because the Lord favoureth thee not; the Lord hath no respect unto thee; those whom the Lord loveth, shall profit by the means, yea by very weak means. Thou hast enjoyed great and excellent means a long time, and canst not profit by them. Consider the true cause of it, john 8. 47. Ye therefore hear not (that is profitably, for they all heard) because ye are not of God. If men were persuaded of this, they would be troubled for their great unprofitableness; they would be more earnest with God for his blessing upon his ordinance  
3. To admonish Christians, not to despise the Ministry of the meanest of God's servants; but to reverence God's ordinance, even in the weakest 
3.  Ministry. I speak not this, to countenance and justify the Ministry of every one that taketh upon him to preach, or to tie God's people to rest upon them. For I know well: 1. There be many that run before they be sent, jer. 23. 2●…. 2. It were as intolerable bondage and tyranny, to bind God's people to rest upon the Ministry of such as cannot instruct them, as it were to compel infants to abide with such nurses, as have neither suck nor food to give them I dare not condemn such Christians, as having Pastors in the places where they live, of meaner gifts, do desire (so they do without open breach or contempt of the Church's order) to enjoy the Ministry of such as have better gifts; and sometimes do leave their own, to hear the other; so they do it without contempt of their own Pastors, and without scandal and offence to th●…mand their people. Because, 1. That though sundry of the hearers (not of the Scribes and Pharisees only) but of john the Baptist also did oft frequent Christ's Ministry, not only on other days, but even on Sabbaths' also; yet I cannot find, that our Saviour did ever blame them for it. 2. Though the Lord do ofttimes work most mightily by weakest means, yet ordinarily and for the most part, as by the wholesomest and best food, he gives the best nourishment; so by the Ministry of them that have the best gifts, he doth most edify his people. Therefore the great success of john's Ministry is partly ascribed to the excellent gifts God gave him, and whereby he fitted him for that work, he shall go before him, in the spirit and power of Elia to turn the hearts of the fathers to the children. Luk. 1. 17. So this is alleged for one cause of the success of Barnabas his Ministry in Antioch, Act. 11. 14. Because he was a good man, and full of the holy Ghost and saith; and of the fruit that both his Ministry, and Paul's had in Iconium, that they preached in such a manner, so sound, so substantia●…ly, with such evidence of the spirit, Act. 14. 1. They so spoke that a great multitude both of the jews, and also of the greeks believed. Therefore ●…aul calleth upon Timothy, to stir up his gift, 2 Tim. 1. 6. and to give himself diligently to study for the increase of his gifts, 1 Tim. 4. 14, 15. and telleth him this was the way, to save himself, and them that hear him, ver. ●…6. So. Cor. 14 12. He exho●…t them to seek for such gifts, as whereby they might excel to the edifying of the Church. Why (might some have objected) what needeth this? seeing we may do as much by mean, as by excellent gifts? But the Apostle plainly declareth by these exhortations that he was of another mind. 3. Every Christian hath right and title to the gifts of all God's servants, and therefore it is no sin for them (when conveniently they may) to make their benefit of them, Whether Paul, or Apollo, or Cephas, all are yours, 1. Cor. 3. 22. yet must every Christian take heed that he do not so admire God's gifts in any, as that he despise the Ministry of the meanest of God's servants; nor commend one to the disgracing of others, nor rest or addict himself so to one, as that he despise others. This was that sin, for which the Apostle so taxeth the Corinthians, every one of you saith, I am of Paul, and I of Apollo's, and I of Cephas, 1. Cor. 1. 12, For 1. It is our sin and shame, and just cause of humbling to us, if we cannot profit by the meanest Minister that God hath sent, ye may all prophecy one by one, that all may learn, and all may be comforted, all may learn by every one that prophesyeth and preacheth the word sound, and may receive comfort and edification by him, 1. Cor. 14. 31. 2. The power of the Ministry dependeth not (as we have heard) on the excellency of the teacher's gifts, but upon God's blessing that he hath promised, and is wont to give to his own ordinance.  
4. The fourth and last Use, is to encourage every man, in his place, to do his endeavour, to draw others to God, both Ministers, and Masters of families, 
4.  and private Christians also. For, 1. If thou do prevail, and God make thee his instrument to convert but one soul, the comfort, and blessing of it, will be unspeakable, Let him know that he which converteth a sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins, james 5. 20. 2. If thou endeavour it with an honest heart, be thy gifts never so weak and mean, thou hast cause to expect God's blessing, and that thou shalt prevail with some, 2. Chron. 29. 11. Deal courageously, and the Lord shall be with the good. An example of this we have in this poor woman. 3. Say thou prevail with none, yet shall thy endeavour, used with a good heart, be every whit as well accepted of God, and rewarded also, as if thou hadst converted many. Thy work shall be with the Lord: Esay 49. 4. 2. Cor. 2. 25. For we are unto God a sweet savour of Christ, in them that are saved and in them that perish.    


THE FIVE AND FIFTIETH LECTURE, ON JUNE, XXVI. MDCX.  JOH. FOUR XXXI, XXXII, XXXIII, XXXIV. 
In the mean while, his Disciples prayed him, saying: Master eat.  
But he said unto them, I have meat to eat that ye know not of.  
Therefore said the Disciples one to another, hath any man brought him aught to eat?  
jesus saith unto them, my meat is to do the will of him that sent me, and to finish his work.  
We have heard in the former verses, what zeal the Woman of Samaria (being converted herself) did show, in seeking the conversion of all her neighbours, and what a blessing God gave to her endeavours therein: For (upon her persuasion) they went out of the City, and came to Christ. Now in these verses that I have read, and those four that follow, the Evangelist reporteth the speech, that passed between Christ and his Disciples, in the mean time while the woman was in going to call her neighbours, and they in coming out of the City unto Christ. And this speech consisteth of two parts. 1. The declaration of our Saviour's zeal, in preferring the work of his Ministry before his meat and drink, (contained in these four verses I have now read unto you;) 2. The exhortation that he giveth unto his Disciples, to follow his example therein, (in the four verses following.) And in the first part (the verses I have now read) four things are noted by the Evangelist: 1. The motion which the Disciples make unto him, that he would eat somewhat, a motion no whit unfit, or unseasonable for them to make at this time. For, 1. It was now dinner time, as appears ver. 6. and his manner was (as it seems) to eat two meals in a day, as we read also that Eliah (notwithstanding his strict course of life) was wont to do, 1. Kings 17. 6. 2. They perceived him to be weary, verse 6. and in that respect also to have need of refreshing. 3. They found him to be now at leisure, and free from other employment 4. They thought they should have gone forward their journey to Galilee that afternoon, verse 3, 4. 5. They perceived by him, that (though he was hungry, and had sent them into the Town to buy meat, yet) now they were come to him with meat, and had set it before him, he had no disposition to eat any, and therefore (out of their duty and love unto him) they desire him to eat, verse 31.  
2. The answer Christ makes unto this their motion, verse 32. He had meat to eat, that they knew not of. He saith not, that he had eaten already; yet was he (doubtless) refreshed, with the pains he had taken, and good he had done already upon the Woman of Samaria; but he looks for a second and a better service, and keeps his stomach for it. He knew (and so did not they) what a multitude of the Samaritans were coming towards him.  
3 The question which the Disciples had among themselves about this answer their Master had made unto them, verse 33. They wondered how he (in that place) should come by meat. Yet (out of the reverence they bear to his person) they durst not ask him, but only inquired among themselves, how that might be.  
4. The manifestation that Christ himself maketh of his own meaning in that answer he had given unto them, verse 34. The meat he spoke of, was 1. To do the will of him that sent him, that is, to instruct and save souls. 2. To finish his work. It is my meat (saith Christ) to finish it, to exercise myself in it still, even to the end of my days. And this he calls his meat. 1. Because of the appetite and desire he had to it, as men have to their meat, he desired nothing so earnestly. 2. Because it refreshed him marvelously; no food, no dainties, were so sweet unto him.  
The first thing then that in these verses offereth itself to our consideration, is this, that the Disciples (out of the love and respect they had unto our Saviour) do move and entreat him to eat somewhat, and that he blameth them not for this. From whence we have this to learn.  
That though a Christians chief care should be for his own soul, and the souls of other men, yet the bodies of men may not be neglected, but must be 
Doct. 〈◊〉.  nourished, and cared for also; especially theirs, whose health and strength may be of most service, and use to God, and his Church. 1. For the care of ourselves this way, see a plain direction given us by the Apostle, Ephes. 5. 29. No man ever yet hated his own flesh, but nourisheth and cherisheth it. And 2. For the care we should have of others, it is to be observed, that when our Saviour had restored the daughter of jairus to life, he commanded that something should be given her to eat, Mar. 5. 43. and that all those works of mercy unto which the Lord will show such respect at the day of judgement, Matth. 25. 42, 4●…. are such as had been showed upon the bodies of God's servants. And lastly, for the special care should be had of the bodily health, and strength of such, as whose service may be of special use to God and his Church: We have a notable example in the care of the Apostle had of Timothy, for Timothy being a young man and unmarried, for the suppressing of the lusts of youth, and the better obtaining of the gift of continency, did altogether forbear the drinking of wine, and used to drink water only, and thereby weakened his stomach, and brought upon himself many other infirmities. Paul therefore forbids him, 1. Tim. 5. 23. to drink water any longer, and chargeth him to drink wine.  
The Reasons of the Doctrine are four.  
1. The commandment of God that forbids us to kill and take away the 
Reasons.  life either of ourselves or others, Exod. 20. 13. commandeth us to use all good means for the preserving of life both in ourselves and others. Our bodies and lives are not our own to do with, what we list, but the Lord is the God of our life, Psal. 42. 8. and our bodies are his, and not our own, as the Apostle speaketh, 1. Cor. 6. 19 20. and therefore the wrong we do to our bodies, redoundeth unto him.  
2. All the creatures of God that serve for the preservation and health, and comfort of our bodies, are given us by God, to that end that we might use and enjoy them, and give him praise, I brought you into a plentiful country (saith the Lord, jer. 2. 7. to eat the fruit thereof, and the goodness thereof. And the Apostle, 1. Tim. 6. 17. He gives us richly all things to enjoy, and 1. Tim. 4. 3. God hath created meats to be received with thanksgiving of them which believe and know the truth. And therefore the neglecting to use them for the comfort of the body, must needs argue unthankfulness unto God, and a light esteem of his goodness and bounty.  
3. The bodies of God's servants are the members of Christ, 1. Cor. 6. 15. and the Temples of the Holy Ghost, 1. Cor. 6. 19 and in that respect they must not be neglected, but there is an honour due unto them.  
4. And lastly, the body is the servant of the soul, and the instrument whereby it worketh, and therefore the neglect of it will greatly disable the soul, and hinder the functions and actions of it, and beside make it subject to many passions and fancies that otherwise it might be free from. Therefore when our Saviour speaketh how the Lord fitted him to the work of mediation and redemption, saith Heb. 10. 5. A body hast thou prepared me, thou hast given me a body fit for that work and service.  
The Use of this Doctrine is: 1. For reproof of such as in their health 
Use.  (upon pretence of Religion and mortification) neglect and macerate their bodies, and deny them such helps and comforts as are necessary for them. I grant that it is sometimes profitable and necessary to abridge ourselves of the comforts of this life: 1. For the taming and mortifying of the flesh, and bringing of the body in subjection to the soul, I keep under my body and bring it into subjection, 1. Cor. 9 17. 2. For the profession of our repentance and humiliation before God, Ezra did eat no bread, nor drink water, for he mourned because of the transgression of them that had been carried away, Ezra 10. 6. 3. For our help in extraordinary prayer, Let them not feed nor drink water, but let man and beast be covered with sackcloth and cry mightily unto God, jon. 3. 7, 8. In which three respects, God enjoined his people to keep a day of solemn abstinence once every year, though they had no other extraordinary occasion to move them to it, Levit. 23. 29. But even at such times the Lord requireth us to keep that measure as that we neglect not the health of our bodies, nor make them unserviceable unto us, I will have mercy, and not sacrifice saith the Lord, Matth. 12. 7. And the rather because we are easily drawn to hypocrisy this way, and even to put holiness in will-worship, and humility, and neglecting of the body, as the Apostle noteth, Colos. 2. 23.  
2. For reproof of such as in their sickness refuse or neglect the benefit of Physic. True it is: 1. That it is the Lord only, who both sendeth sickness upon others, and withholdeth those diseases from us and our families that fall upon others; and who healeth us when we are sick, whether we have taken Physic or no; if we recover our health, it is the Lord that healeth us, he is the God of our life, Psal. 42. 8. and of our health also, he is the strength of our life, Psal. 27. 1. yea, it cannot be denied, but that he recovereth many out of most dangerous diseases without the help of Physic, when the Lord had promised this as a blessing to such as fear him, and hearken diligently to his voice, that he will bring none of these diseases upon them that he hath brought upon others, this reason he giveth for it, Exod. 15. 26. For I am the Lord that healeth thee. 2. That some receive no good by Physic, because they seek not first to God, but make an Idol of it, as Asa is noted to have done, 2. Chron. 16. 12. 3. That many receive hurt by it; because they use it when they have no need of it; some use it out of niceness and pride, to make themselves fine and beautiful; some because they would not be accounted among the common sort; nay some to that end that they may make their bodies the more apt to sin; and so is Tobacco abused by many people. And surely for these sins, God oft deprives his good creatures of their virtue to do good. 4. That the greatest part can receive no benefit by it, because the covetousness of most Physicians bars and excludes them from it. We read of a poor woman, Mar. 5. 26. that had spent all she had among them, and was not bettered by them. And yet for all this, it is most certain, that many perish before their time, and are guilty of their own death by the wilful neglect of Physic. And it is a great sin for a Christian in a dangerous sickness, not to seek the benefit of Physic, if he may have it: for 1. It is the ordinance God hath appointed for the restoring of health to them that are sick. God provided in his law that when any man was hurt by another, 1. Means should be used that he may be healed, yea throughly healed. 2. That he that had hurt him should be at the whole charge of the cure, Exod. 21. 19 And joseph we know kept Physicians of his own, Gen. 50 2. And the sick have need of a Physician, saith our Saviour, Matth. 9 12. 2. It being Gods ordinance every man that needs it, and may have the benefit of it, is bound to use it, Every creature is good (saith the Apostle, 1. Tim 4. 4.) and nothing aught to be refused. 3. It is a high degree of sin (even a tempting of God) to expect health from God, when we wilfully refuse this means, whereby he hath appointed to give us health, as our Saviour saith he should have tempted God if he should have cast himself down from the pinnacle of the Temple, in expectation of an extraordinary protection from God when there was an ordinary way from him to come down by, Mat. 4. 7. It carries (I know) a great show of piety and patience, when men shall say, let the Lord do his will, I commit myself into his hands, but this is a high degree of sin.  
The Doctrine serveth also for the reproof of such as by excess and disorder, do overthrow the health and estate of their bodies, namely such as by 
3.  pampering of their bodies, do quite overthrow them. Such are not only our common drunkards, but they also that drink more than doth them good, such as use excess of wine or strong drink, 1. Pet. 4 3. that seek out the strongest drink they can find, and use to sit long at it, Pro. 23. 30. that count this their glory that they are mighty to drink wine, and strong to pour in strong drink, Esay 5. 22. These men are certainly guilty of many sins: 1. They sin against God in abusing his good creatures. The wine and strong drink they thus abuse is not their own, nor the money neither that they buy it with, but the Lords, she did not know that I gave her corn & wine & oil, & multiplied her silver & gold, Host 2. 8. and the right use God hath given it, for, is 1. The cheering of the spirits of such as are heavy hearted, Pro. ●…1. 6, 7. 2. That men in the liberal use of them might serve him with joyfulness and gladness of heart, Deut. 28. 47. But these men abuse them to the disabling of themselves for his service, and grow thereby profane, and haters of all goodness: 2. They sin against their neighbours, not only by evil example, but even by provoking God to deprive us of our plenty, and to bring a dearth. And that is the cause why the drunkard is first of all called upon to mourn for the dearth that God threatened, joel 1. 5. 3. They sin against their own souls, by impenitency, that they cannot leave this sin; nor so much as discern it in themselves, though all other men see it and note them for it. Thus the Holy Ghost describeth the drunkard, Pro. 23. 35. They have stricken me, shalt thou say, and I was not sick, they have beaten me, and I felt it not, when shall I awake? I will seek it yet again. 4. They sin against their own bodies, 1. By bringing upon them diseases, Host 7. 5. The Princes made him sick with bottles of wine 2. By making them unserviceable to their souls, through a strange sottishness they have brought upon themselves thereby, Host 4. 11. Wine and new wine take away the heart, bereave them of all use of their reason and understanding. And it is no small matter (I tell you) to sin thus even against their body; for the Apostle aggravateth this sin of fornication even by this argument, 1. Cor. 6. 18. He that committeth fornication, sinneth against his own body.   

Lecture the six and fiftieth, july 3. 1610. JOHN FOUR XXXII, XXXIV.  
IT followeth that we proceed unto the answer which our Saviour maketh unto their motion. And for the better understanding of the words, we must know 1. That the cause why he did now forbear to eat, was not for that he had no need of meat; for it is certain, that he was subject to hunger and thirst, and had as much need of meat and drink as we have. We read Matth. 21. 18. that he was hungry in a morning. And at this time also, he was both hungry and thirsty, else would he not have asked water of the Woman to drink, nor sent his Disciples into the town to buy victuals.  
2. Neither was this the cause why he did forbear to eat at this time, because he put some holiness in abstinence; or thought that the service he should do to his father in instructing the Samaritans, would be ever a whit the more meritorious or acceptable unto him, because he did it fasting; or 3. For that he purposed herein to give unto his Disciples an example of mortification, and of contempt of these earthly comforts. For 1. Then he would have used thus to abstain from meat at other times, as well as now. Whereas we do not read that ever he was much given to fasting. Nay he professeth himself to have been unlike unto john the Baptist, even in this point, the Son of man came eating and drinking saith he, Matth. 11. 19 yea he was wont to take the benefit of God's creatures; not of such only as serve for man's necessity, but of such also as God hath given us for our delight. It was noted of him by his carping enemies that he was wont to drink wine, Luke 7. 34. And it is said of him twice, that he suffered his feet to be anointed with very precious ointment, Luke 7. 38. and john 12. 3. 5. neither refused he to go to feasts when he was bidden; no not upon the Sabbath day, Luke 14. 1. And for his Disciples, we know there was offence taken at him, because he did not teach them to fast, Luke 5. 33. Why then doth he forbear his meat at this time? surely because he would not let slip a notable occasion and opportunity of winning souls to God, which he knew was now to be offered unto him. He had another matter in hand, which he calls his meat, which he did as earnestly desire as any hungry man can desire meat, and which he knew would delight, refresh and comfort him as much as any meat, can do him that stands most in need of it; and that was to win and convert souls unto God. Why but (may some say) he might have eaten somewhat in the mean while, in the space wherein the woman was going to fetch her neighbours, and they in coming out of the City unto him. So that his eating of somewhat, need have been no hindrance to that good work he so much desired to do, but a furtherance rather unto it. I answer, it is true, he might have done so, but his heart was so taken up either in secret prayer to God for them, or in meditation of that he was to teach them when they should come, or with the joyful expectation of their coming, and of the good he knew he should have occasion to do, as it made him quite to forget all hunger and thirst. Now that we may receive our instruction from this notable example of our Saviour's zeal, which is here set forth for our imitation, let us observe these three points in it. 1. That he is so careful to take the occasion and opportunity 
observ  that is here offered of enlarging his Father's Kingdom, that (though he was hungry) he neglects his meat for it. 2. That he calls this his meat, to do the will of his Father, in instructing and converting of men. 3. That (though he had time to eat without any hindrance unto that work) yet the care he had of this business, and joy he conceived in the expectation of the good he was to do, made him forget his hunger.  
And from hence this Doctrine will arise for our instruction: That, he that will be a true Disciple of Christ, must be zealous in the Lord's business, 
Doct. 2.  zealous in serving God, and seeking to honour him. It is not sufficient to a man's comfort, that he hath professed the truth, served God in his calling, done the duties God hath required of him, unless he have done it with a zealous heart, and earnest affection. This is required of us that would approve ourselves to God in preaching of his Word. Apollo's is commended for this, Acts 18. 25. that being fervent in the spirit he taught diligently the things of the Lord, This is required in them that hear the Word, Luke 24. 32. Did not our hearts burn within us when he opened to us the Scriptures. This is required of them that would pray with comfort, james 5. 16. The effectual fervent prayer, of a righteous man availeth much. This is required in every part of that service that we do unto God, we must be Rom. 12. 11. Fervent in spirit serving the Lord. Yea this is in general required of us in our whole profession and practice of Religion, Tit. 2. 14, Christ gave himself for us to purify to himself a peculiar people zealous of good works. Therefore it is noted to the praise of jehosaphat, that he lift up his heart to the ways of the Lord, 2. Chron. 17. 6. And of Hezechia it is said, that in all the works he began for the service of the house of God, to seek his god, he did it with all his heart and prospered, 2. Chron. 31. 31. And of josiah, that he turned to the Lord with all his heart, and with all his soul, and with all his might. 2. King. 23. 25. They maintained and held out the profession and practice of God's pure Religion with great zeal and earnestness of affection.  
The Reasons and grounds of the Doctrine are principally three. 
Reason. 1.   
1. Every one that looks to be saved by Christ, must be a follower of Christ, He that saith he abideth in him (saith the Apostle, 1. john 2. 6.) must himself walk also, even as he walked. The best evidence that we can have, that we remain in him, is when we are conformed unto his example, and by his spirit made like unto him. 2. The Lord cannot abide such as 
2.  serve him without zeal. This is plain by that speech of Christ to the Laodiceans, Reu. 3. 16. 1. He professeth that he liketh not so ill of him that is cold, that is an Idolater or a worldling, a man of no Religion, as he doth of the Christian that is lukewarm: 2. That he will spew such a one out of his mouth; yea he threateneth the Church of Ephesus, that because she had lost her first love, her zeal that once she had, he would come against her shortly, and remove her candlestick, if she did not repent and amend this fault. Reu. 2. 5. 3. The Spirit of God is said to be like unto fire, in all them that have received it, and from thence comes that speech, quench not the spirit, 1. Thess. 5. 19 And all that are regenerated by the Spirit of Christ, are said to 
3.  be baptised with the Holy Ghost, and with fire, Matth. 3. 11. and where fire is, there must needs be some heat.  
The Use of this Doctrine is.  
1. To convince a great error in judgement that is common in the world. 
Use 1.  We see this is held as a perfect definition of a good Protestant, that he is a man found in judgement, and in the knowledge of the truth, but not forward nor zealous either in the profession or practice of it: yea it is counted the wisdom of a Christian, and even of a Minister too, to be a moderate man in Religion, not forward, nor hot, nor zealous in it. Whereas we have heard, that such as are regenerate, and have God's Spirit, cannot be without this heat and zeal: 2. That in God's account, neither Papist nor Turk is in so bad an estate, in some respect, as the gospeler is that is void of zeal: 3. That God hath threatened to deprive them of the Gospel that profess it without zealous love unto it.  
2. To exhort us to examine ourselves well whether there be any true zeal in us, yea or no, that if we want it, we may be humbled and seek 
2.  to God for it, if we have had it, and now begin to wax cold, and to decay in it, we may strive against our coldness and lukewarmness, and labour to recover ourselves, and to stir up that good gift of God that is ready to dye. If we have it, we may be thankful to God for it, and strive to nourish and maintain it by all good means. And for our help herein: I will show you the properties of true zeal, as they are described unto us in this example of our Saviour here, which we are bound to imitate and conform ourselves unto.  
He that hath true zeal, serves God desirously and willingly. He gladly takes, and will not let slip any opportunity of doing good. That 
1. Prop.  was one cause why our Saviour saith here, it was his meat to do his Fathers will. It is usual (we know) in Scriptures, to express an earnest desire we have or should have to any thing, by the Metaphor of hunger and thirst, Matth. 5. 6. as we say in our Proverb, we would do such a thing as willingly as we would eat, when we are hungry.  
Let us that are Ministers examine ourselves by this.  
1. A Minister can have no good assurance, that God ever called him, or will work with him, unless he can find that the thing that moved him to enter into this calling, was an earnest desire to do good in it: If any man desire the office of a Bishop (saith the Apostle, 1. Tim. 3. 1.) he desireth a good work. It is true indeed, that the best of God's servants have been at the first exceedingly unwilling and backward; but before they have entered upon this function, they have been made by God's Spirit marvellously willing and desirous to be employed in it. When the Prophet Esay (who had been a little before greatly dejected in the sense of his own unworthiness and unfitness to this function, Esay 6. 5.) heard the Lord say, verse 8. Whom shall I send? or who shall go for us? then I said (saith he) here am I, send me. By this property Moses knew them, whom God had called and fitted for the building of the Tabernacle, Exod. 36, 2. He called Bezaliel and Aholiab, and every one whose heart stirred him up to come unto the work to do it. Yea, this zealous desire to do good must be in a Minister at all times, when he goeth about the Lords work; he must go to it as willingly, as he goeth to his meat, when he is hungry, Feed the Flock of God (saith the Apostle, 1. Pet. 5. 2.) and care for it, not by constraint, but willingly, not for filthy lucre, but of a ready mind. The servant of the Lord (saith Paul, 2. Tim. 2. 24.) must be apt to teach; yea say a man preach diligently and constantly, yet if he do it not willingly, if the thing that moves him to it, be not this desire to do good, he can expect no blessing upon his labours. Though I preach the Gospel (saith he, 1. Cor. 9 16. 17.) I have nothing to glory of, if I do this thing willingly I have a reward. Behold then one chief cause, why the Ministry of the Word doth so little good in many places, and is so unfruitful, as if the Lord had even commanded the clouds to rain no more upon it, as he speaketh, Esay 5. 12. Surely, many that have excellent gifts, have had other ends in entering into this calling; the desire they had to do this worthy work, moved them not to be Ministers. And therefore seeing the Lord never sent them, what marvel is it, though he work not with them? yea this should make the best of us ashamed, for that we have been no more apt to teach; but have gone so heavily about the Lords work, as if we had done it by constraint only. To this (certainly) we may impute the small fruit of our labours; and therefore we should hereafter labour and strive against it.  
2. By this property also must every one of God's people try themselves, even by that willingness and unfeigned desire that is in them to serve God, and to enlarge his kingdom.  
The faithful are oft described by this property, and have rejoiced and found comfort in this, that though their ability to do God service hath been slender, yet they have had an earnest desire to do it: their desire and will hath been far above their ability this way. I desired to do thy will O my God, saith David, Psal. 40. 8. and the Church, Esay 26. 8. The desire of our soul is to thy name. Harken (saith he, Neh. 1. 11.) to the prayer of thy servants that desire to fear thy name. We should go to prayer, to the hearing and reading of the Word, and to every duty of God's service, as willingly and desirously as we go to our meat, when we are hungry. Thy people come willingly (saith the Prophet, Psal. 110. 3.) At the time of assembling we should think oft of that which the Apostle saith, 〈◊〉. Cor. 8. 12. If there be first a willing mind, a man is accepted. And who is there that may not justly blame himself in this? we do all things in God's service, as by constraint, and are haled to them, as the Bear to the stake. Well, learn to acknowledge this to be thy great corruption, bewail it, and strive against it.   

Lecture the seven and fiftieth, july 10. 1610. JOHN FOUR XXXII, XXXIV.  
FOlloweth the 2. Property of true zeal. He that hath true zeal, takes delight, 
2. Prop.  and finds comfort in serving God. This is a second reason (as we have heard) why Christ calls it here his meat to do his Fathers will. Meat (by the ordinary blessing of God) satisfieth a man, and comforteth him; it refresheth and reviveth his spirits: When jonathan (having been long fasting) had eaten a little, his eyes received sight, 1. Sam. 14. 27. And it is said of the poor Egyptian servant, that had neither eat nor drunk in three days, that when David had given him somewhat to eat, 1. Sam. 30. 12. his spirit came again to him. And therefore Christ calls this here his meat, because it even did him good, satisfied, refreshed, and delighted him marvelously to do the will of him that sent him; no food, no dainties were so sweet unto him. This is that that Solomon speaketh, Pro. 21. 15. It is joy to the just to do judgement.  
True it is, that the best of God's servants want this joy and gladness of heart in God's service, sometimes; and that is the cause why that prayer is so often used, 2. Chron. 6. 4. Let thy Saints rejoice in goodness, Psal. 7. 11. Let them that love thy name, be joyful in thee, Psal. 70. 4. Let all those that seek thee, be glad and rejoice in thee. But this is 1. Only in the time of tentation, when the light of God's countenance is hidden from them, and they want the feeling of his favour: 2. It is but from the flesh and unregenerate part, that they are so uncomfortable; for in this case they may say with Paul, Rom. 7. 22. I delight in the Law of God after the inward man: whereof this is a sign, that they are not satisfied with aught they do in God's service, if they feel not joy and comfort in it. And whatsoever they do, if they feel they do it with an upright heart they rejoice in it, as they did, 1. Chron. 29. 9 This you shall find observed by the Holy Ghost, and commended in God's servants, as a notable sign of their zeal, and of the uprightness of their hearts, that God's service was as meat and drink unto them, they took great comfort and delight in it. David reports that he and the rest of God's people with him, were wont to go towards God's house, With the voice of singing and praise, as a multitude that keepeth a feast, Psal. 42. 4. And so he stirs up all God's people to do, Psal 120. 2. Serve the Lord with gladness, come before him with joyfulness. So it is said of every part of God's service, that God's people have found joy and comfort in it. Of Abraham, Isaac, and jacob it is said, Heb. 11. 1●…. That when God preached the Gospel and the promises of salvation by Christ unto them, they received them thankfully, saluted and welcomed them, they joyed in them. And of three thousand that Peter converted, it is said, Acts 2. 4●…. That they received the word gladly. That hearer hears with zeal, that can do so.  
It is said likewise of the faithful that they found great comfort and joy in prayer. It is said of David, that as in all his heaviness and extremity, his manner was to betake himself to prayer, Psal. 109. 4 so that he was wont to find exceeding joy and comfort in it; when he maketh mention how in his great affliction, he betook himself to prayer, Psal. 30. 8, 9, 10. He tells us, verse 11. what comfort he found in it, Thou hast turned for me my mourning into dancing, thou hast put of my sackcloth, and girded me with gladness, according to that promise made unto the faithful, Esay. 56. 7. I will make them joyful in my house of prayer.  
Thus have they joyed also in the receiving of the Sacrament, 2. Chron. 30. 21. They kept the feast of unleavened bread with great gladness, which is also again repeated ver. 25, 26. The like is also reported of the Passeover that was kept in Ezraes' time, Ezra 6. 22. they kept the feast of unleavened bread with joy, for the Lord had made them joyful.  
Yea even in giving of alms for the relief of God's servants, the faithful have found great joy. Thus the Apostle reporteth of the Macedonians, 2. Cor. 8. 2. In great trial of affliction their joy abounded, and their most extreme poverty abounded unto their rich liberality. It was a great comfort unto them, that God had given them a heart to show such love unto his Saints.  
To conclude, this is observed to the praise of God's servants, that as they were wont to come to God's house as to a feast, so were they also wont to go away from it as from a feast, refreshed and comforted in their souls. They found such sound and lasting comfort in God's House, and in all the parts of God's worship, as they were wont to go from it with joy. And the comfort they found in it, wrought in them a love unto it, and a desire to frequent it often. It is said of God's people, Neh. 8. 12. that after God's service was finished, they showed a great deal of joy, because they had understood the words that had been declared unto them by the Levites. And when David professeth, Psol. 84. 1, 2. That his soul: longed, and even fainted for the Courts of the Lord, his heart and his flesh cried out for the living God. He gives this for the reason of it, because he had found such sweetness and comfort in God's worship and ordinances there, Oh how amiable (saith he) are thy Tabernacles O Lord of Hosts.  
The Use of all this that hath been said of this second property of true zeal, is 1. For reproof. Is this a note of one that serves God with true zeal, 
Use 〈◊〉.  when the service of God is as meat and drink unto him? when it doth him good at the heart, and even refresheth him, he finds joy and comfort in it? Then surely have we all cause of shame and humbling, cause to suspect that we are no better than Laodiceans, lukewarm Professors, of whom I told you the last day, that they are in some respect in worse state than such as are keycold, than Idolaters and men of no Religion. Do we come to God's House as to a feast? Truly some do, some go further to a Sermon, and with more gladness of heart then ever they did to a feast. But the most go to God's house as unto ward children go to School; or as malefactors that are under bail, go unto the Assizes; they must needs go, but they go with no joy. 2. Can we say we have found comfort in every part of God's service? many cannot tarry till all be done, but by their going out, proclaim to the whole Congregation, that they account it a weariness and most tedious thing, like those, Mal. 1. 13. 2. And of many of them that tarry it out, it may be said that the trial of their countenance testifieth against them, that they hear with no joy, they are so drowsy, they look so heavily, as a man may easily discern by their very looks, that they feel no sweetness nor savour in any thing that they hear. It is said of a poor lame man, Acts 14. 9 that he heard Paul preach with so joyful and cheerful a countenance, that Paul beholding him, perceived by his very countenance, that he had faith to be healed. True it is, that Paul could see further than any of us, yet may we also give a great guess, when you hear with any spirit and affection, even by your looks, and have cause given us thereby, many times to wish, that either you would hear with more cheerfulness, or that you would sit behind us, that you may not grieve and discourage us, in the work of our Ministry as you do. 3. A third sign, that many take no co●… in God's Word, is this, that (whereas Gods servants as we have heard, use to go away from the hearing of the Word more comfortable, than they came unto it, and love 〈◊〉 it, and the messengers of God, from whom they received it, much 〈◊〉 than they did before) these men seldom or never go fro●… 〈◊〉, but they are much more vexed and disquieted in their mi●… 〈◊〉 they were before, they hate the Preacher more than they did 〈◊〉 Now I would have these men to consider what it is that disqui●… 〈◊〉: I know they will pretend, that the Minister hath either 〈◊〉 〈◊〉 error, or that he hath maliciously girded, and railed upon the●… 〈◊〉 ●…urely if any Preacher do so, he shall bear his condemnation, If 〈◊〉 (saith the Apostle, 1. Pet. 4 11. let him speak as the oracles of God. 〈◊〉 is usually a slander. Many will object against the Preacher thus, I know he meant me: yea he so●…spake, as many in the Church knew he meant me: and what call you this but malice? if he had loved me, he would have told me in private. To these men I say: 1. A Minister is not bound in reprooving sin to beat the air, but he may in his reproofs mean and intend to touch such as hear him: yea it is his duty to bring his doctrine home as particularly as he can to the conscience of every one that hears him, like a good steward to give unto every one his own portion, Luke 12. 42.  
2. Admit he had spoken out of malice, yet if he have spoken nothing but upon good warrant of God's Word, and thy heart be so disquieted by it, surely thy case is fearful; Gods people have ever been wont to find comfort in his Word, even in that part of it, that hath most galled them, by discovering to them their sins: Let the righteous smite me (saith David, Psal. 141. 5.) it shall be a kindness, and let him reprove me, it shall be as an excellent oil. And thy heart tells thee, thou feelest no comfort in it, but it vexeth thee so, that were it not for such and such an alehouse, where thou mayest find company of thine own mind; that will take thy part in railing and scorning of the Preacher, thou shouldst not know what to do; surely thy case is fearful? If thou hadst any grace in thy heart, the Word of God would not be so bitter unto thee. Do not my words (saith the Lord, Mic. 2. 7.) do good to him that walketh uprightly. Do they not do him good at the heart, do they not cheer and comfort him? and because thou mayst the better discern of thine own case in another man's person then in thine own, I will show thee in a few examples what thy state is. Cain was such a one as thou art: for he because he could not be as well accepted, as well thought on for his Religion as his brother was, Gen. 4. 5. went away from God's worship in a rage, and hi●… countenance fell down. Ahab was such a one as thou art, for he because Eliah and Micaiah dealt faithfully with him in their Ministry, and effectually discovered to him his sins, went never from their Ministry, but with a discontented and vexed heart, he counted them his enemies, and hated them, 1. King. 21. ●…0. and 22. 8. The man that was possessed with a Legion of devils was in thy case, for he being in the Synagogue where Christ preached, was tormented by his Ministry, Luke 4. 33, 34. Mar. 5. 79. Though Christ had not spoken to him in particular ever a word, or once meddled with him. Finally the cursed jews that stoned blessed Stephen to death were in thy case, for when they heard Stephen, Acts 7. 54. They were cut to the heart, and they gnashed upon him with their teeth.  
Lastly, this serveth to discover the sin of such as are always discontented with the length of the Sabbath, and grudge that the Lord should have one whole day in a week allowed unto him: That would have the Sabbath day but four hours long at the most, even no longer than the time is that is spent at Church upon that day. That say in their hearts, as Amos 8. 5. When will the Sabbath be done, that we may set forth wheat, making the Ephah small and the Shekell great, and with them, Mal. 1. 3. Behold what a weariness is it▪ What a tedious thing is it to keep a Sabbath for a whole day? whereas God hath expressly commanded, Exod 20. 10. That on the seventh 〈◊〉 should do no manner of work, but keep it holy unto him, 〈◊〉 given six days to do all that we have to do in, and even on the Sabbath (on his own seventh part of the week) allowed us to do works of present necessity. And what is the true cause why the Sabbath seems to us so long a day above any other? Surely because we take no delight in it, nor in the works and duties of it: we do not call the Sabbath a delight; as we ought to do, Esay 58. 1●….  
The second Use, that this which we have heard of the second property 
2.  of 〈◊〉 zeal serveth unto, is to exhort all God's servants to strive against that uncheerfulness that they are so much subject unto, and to labour to serve God with joy and gladness of heart: Say unto thy soul as David did, Psal 42. 11. Why art thou so heavy O my soul, and why art thou so disquieted within me. Know thou, that even when thou hast most cause to be humbled and dejected in thyself through any affliction, either outward or inward, yet even then thou art bound to strive against thy uncheerfulness, when thou goest to do any service unto God, even in thy trembling thou shouldest rejoice, Psal. 2. 11.  
Consider with thyself how great reason thou hast to do so.  
1. No service pleaseth God so well, as that which his people do perform cheerfully and with joy, Deut. 28. 47, 48. Because thou servedst not the Lord thy God with joyfulness and with gladness of heart for the abundance of all things, therefore thou shalt serve thine enemies which the Lord shall send against thee.  
2. The Lord is not so strict and severe, as to reject the service that with a good heart we do unto him, for the infirmities and failings that he doth discern in it, but delights in it notwithstanding, Let me hear thy voice, for sweet is thy voice, Cant. 2. 14. And this is a just cause of encouragement to all that fear God, not only to do service unto him, but to do it cheerfully and with gladness of heart. As for me (saith David, Psal. 5. 7.) I will come into thy house in the multitude of thy mercy, and 130. 3. 4. If thou Lord shouldst mark iniquities, O Lord who should stand? But there is forgiveness with thee that thou mayst be feared.  
3. Thou hast cause to doubt the soundness of thy heart, if thou canst find no sweetness nor comfort in God's Word and worship, for of the godly and upright-hearted it is oft noted, that the Word of God was sweeter to them then the honey or the honey comb, Psalm. 9 10. That they rejoiced, because with an upright heart they had offered willingly unto the Lord, 1. Chron. 29. 9 The righteous shall be glad in the Lord, and shall trust in him, and all the upright in heart shall glory, Psal. 64. 10.   

Lecture the eight and fiftieth, july 17. 1610. JOHN FOUR XXXII, XXXIV.  
FOlloweth the third Property of true zeal to be observed in this example of our blessed Saviour. He that hath true zeal, rejoiceth in the zeal and forwardness of others: For this was (as we heard) one cause that made our Saviour to forget both hunger and thirst at this time, even the joy that he conceived, in foreseeing the readiness and forwardness of the Samaritans, in coming unto him at this motion, and persuasion of the Woman. And this he more plainly expresseth in that speech which he used to his Disciples verse 35. Lift up your eyes, and look on the regions, for they are white already unto harvest. See this truth confirmed by the example of others of God's servants in five degrees.  
1. They have joyed greatly in the grace that they have seen in others. Thus did the Apostle john, 2. john 4. I rejoiced greatly, that I found of thy children walking in the truth, and 3. john 4. I have no greater joy then to hear that my sons walk in verity.  
2. They have held themselves bound to give hearty thanks to God for this; even as if they had themselves received some great benefit by it: Thus Paul, Ephes. 1. 16. after he had heard of their faith and love, he ceased not to give thanks for them. The like we shall find, Phil. 4. 1, 3. and Philemon 4. Yea he professeth, 1. Thess. 3. 9 that he was so affected with joy for this, that he knew not how to be sufficiently thankful unto God for it. And that being in great affliction, the good tidings that Timothy brought him of the piety he found among the Thessalonians, did even comfort and revive him, 1. Thess. 3. 6, 7.  
3. Yea (above all the graces they have discerned in others) they have most rejoiced, and praised God for this, when they have seen men zealous and forward. David professeth, that the more any of the Saints did excel in grace, the more he delighted in them, Psal. 16. 3. Paul when he had said that he, Silvanus and Timothy, ought always to praise God for the Thessalonians, giveth this for the reason, because their faith did grow exceedingly, 2. Thess. 1. 3.  
4. They have been wont to rejoice, not only for the grace they have discerned, in such as have been converted by their own Ministry (for this might grow from self-love, because 1. That the good we know, we have done by our Ministry, is our best defence against wicked men, Satan and our own conscience, 1 Cor. 9 2, 3. 2. The more good we have done, the more grace men have received by our Ministry, the greater shall our reward be, he that (by employing his pound) gained unto his master five pounds, was made ruler over five cities, Luke. 19 19 and he that gained ten, over ten cities, Luke 19 17. 19 And the Apostle professeth that the Thessalonians that were won to God by his Ministry, were his hope, and joy, and crown of rejoicing even in the presence of Christ, 1. Thess. 2. 19) but they have rejoiced thus in the grace they have seen or heard of in any others, As Paul doth in that grace that was in the Romans, Rom. 1. 8. and 16. 19 and in the Colossians, Col. 1. 3.  
5. Yea they have done thus; when themselves (in the judgement of flesh and blood) have become loser's by it; when the forwardness and zeal of others could not choose but tend (in some sort) to their own disgrace, yet they have rejoiced in it. This was a notable trial of their zeal. When Moses (that had been the only Prophet and man of fame in God's Church) seeth Eldad and Medad (obscure men) receive of the same spirit that himself had, prophecy as well as himself, have every whit as good a gift, and likely to be as well thought of in the Church as himself (if not better) he was never a whit discontented at it (though joshua envied this himself, and provoked him to do so too) but he rejoiced at it and checked joshua, and wished that all the Lords people were Prophets as well as he, Numb. 11. 29. It is to a carnal Professor, a matter of great discontentment, when he seeth such as were very lewd before, become as forward in Religion as himself, that hath professed the Gospel many years; or when he seeth such as are young, and newly crept out of the shell, as forward as himself. Nothing fretted the wicked jews so much as this, when they heard Paul say he had a calling from God to preach to the Gentiles, they cried, Away with such a fellow from the earth, for it is not fit that he should live, Acts 22. 21, 22. This was that, that vexed the elder brother of the Prodigal son, Luke 15. 28, 29. So when the chief Priests and Scribes saw the children so zealous, and heard them cry Hosanna the son of David, they disdained, Matth 21. 15. But there is a quite contrary disposition in all that truly fear God; they count it no disparagement to see any (how young soever they be, how wicked soever they have been) to become as forward in goodness as themselves, but they rejoice in it. Paul and Barnabas in every place as they went, between Antioch and jerusalem, declared to the believing jews, the conversion of the Gentiles (as the best news they could bring them) and it is said, they brought thereby great joy to all the brethren, Acts 15. 3. Yea Gods servants have been wont to rejoice to see others more forward than themselves; yea though they have been their inferiors. See this in David, He was glad when the people provoked him unto forwardness, and said unto him, Let us go into the House of the Lord, Psal. 122. 1. And john Baptist, when he saw his hearers grow so forward and zealous, that his Ministry would not content them, but they left him, and went to Christ; yet (because he saw they went forward, they went to Christ) it never troubled him, he never rated them for it, (no though he were provoked to it by some that were a little too jealous of his credit, joh. 3. 26.) but he rejoiced in it, and verse 24. This (he saith) fulfilled his joy.  
The Use of this point is first for trial and examination of every one of 
Use 1.  our hearts. If we profess the truth and be but lukewarm, have no zeal, we are in worse case than they that are stark cold. Let us try by this property, whether there be any zeal in us or no. Do we thus rejoice in the grace we see in others? doth it do us good to see or hear of the increase of God's Church? Do we thank God for it? Do we delight in a man, and love him the more, the more forward and zealous he is? Surely, the most of us will hardly be able to find this in ourselves: yea many are so far from that; as they disdain to see others forwarder than themselves, and fret at nothing so much, as at the zeal they see in others. The only true cause of that hatred many bear to God's people, is their zeal, because they follow goodness, Psal 38. 30. Many have that accursed humour in them which Sanballat is noted for, Neh. 4. 1. He was angry and sore grieved to see the walls of jerusalem builded. And they fret to see God's Church grow and increase.  
See this humour also in the wretched Pharisees; the people's zeal in following Christ vexed them, and was the chief cause of their practices against him, Mark 11. 18. They sought how they might destroy him, for they feared him because all the people were astonished at his doctrine.  
The second Use shall be to resolve us in a case of conscience, that concerneth 
2.  many of you; what we are to think of the people that go from their own Pastors to hear others.  
This I had occasion to speak of, not long since; but I was not well understood then by some; and therefore intent now to deliver my 
See Lect. 54.  mind more fully and plainly for the resolving of this doubt. And to this purpose, somewhat must be said, First, to the people that use to leave their own Pastors: 2. To the Pastors that are so left by their people.  
To the people I say: 1. If thy own Pastor be a man whose gift is approved by God's Church, and one who is conscionable in his place, and of 
Cautions.  unblameable life; though his gifts be far inferior to some others; yet take heed thou leave him not at any time with contempt of his Ministry. And then thou contemnest his Ministry when thou speakest or thinkest thus in thy heart, alas he is no body, a good honest man, but he hath no gifts, I cannot profit by him. Mark the reasons why you may not do this: 1. A man may be a true Minister, though his gifts be far inferior to many others, Matth. 25. 15. The Lord gave to one of his servants five Talents, to another but two, to another but one.  
The Apostle useth this as a reason to persuade all the members of the Church to unity, that they of meaner gifts might not envy them that had better, nor they of better gifts despise them that had meaner, Ephesians 4. 7. To every one of us is given grace according to the measure of the gift of Christ.  
2. If thy Pastor be a true Minister of Christ, and can preach the Gospel in any true measure, thou art bound to love him, and reverence him, and thank God for him. By this reason Paul commendeth Timothy to the Church of Corinth, 1. Cor. 16. 10. If he come to you, let him be without fear (take heed you wrong him not, disgrace him not) for he worketh the work of the Lord even as I do, as well as I. This is that the Apostle speaketh, 1. Thess. 5. 13. Have them in singular love for their works sake, and Rom. 10. 15. If he bring to us the glad tidings of peace, the glad tidings of good things, his feet must be beautiful in our eyes. On the other side, the contempt done to the Ministry of the meanest of God's servants, reacheth unto Christ himself, Luke 10. 16. he that despiseth you despiseth me.  
3. If thy Pastor be a true Minister of Christ, and have received a gift, than (doubtless) thou mayst profit by him, if the fault be not in thyself, 1. Cor. 12. 7. The manifestation of the spirit is given to every man to profit withal, and ye may all prophecy one by one, that all may learn, and all may be comforted, 1. Cor. 14. 3●…. The best Christian that is, may profit by the meanest of God's servants. Paul professeth this was one cause why he so earnestly desired to come to the Romans, that he might receive some good, some increase of faith even from them, Rom. 1. 12. And I am persuaded, there is never a Minister, that is of the most excellent gifts (if he have a godly heart) but he can truly say, he never heard any faithful Minister in his life, that was so mean, but he could discern some gift in him, that was wanting in himself, and could receive some profit by him.  
4. The fruit and profit that is to be received from the Ministry, depends not only, nor chiefly upon the gifts of the man that preacheth, but upon the blessing, that God is pleased to give unto his own ordinance. Who then is Paul? and who is Apollo? but Ministers by whom ye believed, even as the Lord gave to every man. I have planted, Apollo watered, but God gave the increase. So then, neither is he that planted any thing, nor he that watereth, but God that giveth the increase. Now he that planteth, and he that watereth are one, 1. Corinthians 3. 5, 6, 7, 8. And God doth oft give a greater blessing to weaker than to stronger means, as we have heard not long since. So that thou must depend upon God for his blessing on his ordinance, rather than upon the gifts of the teacher. And consider, the fault 
Lect. 54.  may be rather in thyself, then in thy teacher, that thou canst not profit. And indeed how is it possible, thou shouldest profit by his Ministry, if thou come with prejudice, without any reverence and delight unto it, and dost scarce acknowledge God's ordinance in it, nor ever seek to God for his blessing upon it.  
Secondly, no Christian may usually and ordinarily leave his own Pastor (who is so qualified, as in the beginning of the first caution is set down) to 
2.  hear another of better gifts; for 1. As it is the ordinance of God, that every Pastor should have his own flock to attend, and take heed unto, the Apostles ordained Elders in every congregation, Act. 14. 23. (neither is that excuse of some aught worth, that they are not tied to one Parish, but Ministers of the Church of England, so as wheresoever they are, they cannot justly be called nonresidents from their flock) so is it God's ordinance, that every one of God's people, should have a Pastor of his own to depend upon, 1. Pet. 5. 3. Now he cannot be said to depend upon his Pastor's Ministry, that doth ordinarily and usually leave it, and go to another.  
2. It is also God's ordinance (as it is agreeable to good order) that Christians should be distinguished, and sorted into Congregations, according to their dwellings; that they that dwell next together, should be of the same Congregation, and from hence the name Paroichia first came. This may appear by the general equity of that rule, God is not the author of confusion, but of peace, as in all Churches of the Saints, and let all things be done decently and in order, 1 Cor. 14. 33. 40. and specially by that we read, that Paul left Titus in Creta, to ordain Elders in every city, they that lived together in the same town, should be under the charge of the same Elder, Tit. 1. 5. He only maketh right use of the benefit of hearing such as have more excellent gifts than his own Pastor, as learneth thereby to like his own Pastor the better, and to profit more by him. The excellent gifts God hath bestowed on others in this case, may fitly be resembled unto Physic. They use Physic well, and are blessed in the use of it, whose appetite is amended, and who are by it made able to relish and like their ordinary food the better; but they who use it so oft, as that their stomach is thereby overthrown, and they made unable to feed on their ordinary food, abuse this good ordinance of God, and find not his blessing, but his curse in it. So do many abuse this, that they should use as Physic for their soul. After they have heard a while, a man of excellent gifts; they begin to distaste the Ministry of their ordinary Pastors; and can like of none, profit by none, unless they be of rare and excellent gifts: yea they become at length like unto those, who by accustoming themselves, to drink hot and strong waters, bring their stomach to that pass, that they can find no relish in any drink or water be it never so hot or strong.  
3. He that leaveth his own Pastor to hear another, must be careful 
3.  to approve his heart to God, that he seek nothing in it but sound edification only, he goeth to the other only, because he findeth he can profit in knowledge, or faith, or sanctification, by him more, then by his own Pastor. This caution will be found very necessary, if we consider the great want of judgement that appeareth in Christians, in the choice they make of their teachers, and applause they give unto them. Some admire and follow another, rather than their own Pastor, because he can make more ostentation of eloquence, and reading, and learning, and such like humane gifts; then their own Pastor doth. So the Corinthians preferred sundry teachers they had before Paul, which makes him enter into these terms of comparison, and commendation of his own gifts, I suppose, I was not a whit behind the very chief Apostles; But though I be rude in speech, yet not in knowledge; but we have been throughly made manifest to you in all things, 2. Cor. 11. 5, 6. Some leave their own Pastor, and go to others, only for variety's sake. Say their own have never so excellent gifts, yet can they not like any one man long, they have itching ears, and must have an heap of teachers, 2. Timothy 4. 3. Some prefer others before their own Pastors, only because they show more zeal in their, voice, and gesture, and phrase of speech, and manner of delivery; though (haply) the Doctrine itself be nothing so wholesome, or powerful, or fit to edify their conscience, as the Doctrine of their own Pastor is. These, though they be the best of the three sorts, and pretend much love and zeal, yet we may wish to them more knowledge and judgement, as the Apostle doth, I pray (saith he) that your love may abound more and more in knowledge and in all judgement, Philippians 1. 9 Some dislike their own Pastor, because (as he knows them better than a stranger, so) he useth in his Ministry to meet oftener with them, than a stranger can do, which is indeed a chief thing wherein the faithfulness of a Minister may be seen, Preach the Word (saith the Apostle) be instant in season, and out of season, reprove, rebuke, exhort, 2. Timothy 4. 3. and for this cause they hate him as Ahab did Eliah and Micaiah, 〈◊〉. Kings 22. 8. and 2●…. 20.  
4. When thou dost leave thine own Pastor and go to another, though thou do it in uprightness of heart, only in a desire to edify thy 
4.  self, yet must thou seek to do it with the consent, and good leave and liking of thine own Pastor: for 1. Thou must acknowledge that by God's ordinance thou ow●…st a duty to him, as to thy superior, in the things that belong to thy soul, Know them which labour among you and are over you in the Lord, 〈◊〉. Thess 5. 1●…. 2. Thou art bound to seek his comfort, and to give him all good encouragement, that he may do the work of his Ministry with joy and cheerfulness, Heb. 13. 17. And these are the cautions which the hearer that would with comfort, and God's allowance, leave his own Pastor to hear another, must observe.  
Now to those Pastors that are thus left of their people, three directions I have to give.  
1. If thou know any that (out of a factious humour, and in contempt of thy Ministry without a sincere respect to his edification) doth leave thee, thou mayst lawfully dislike, and think ill of him, and reproo●…e him sharply, neither art thou bound to think well of him, till he have showed himself penitent for this his offence, if he turn again to thee saying, I repent, thou shalt forgive him. Luk. 1●…. ●…4.  
2. Seek to draw them back unto thee, and to hold them, by increasing thy diligence in thy Ministry, and labour to teach more profitably. Follow that direction that is given, Cause them to hear thee. How shall that be? Not by presenting them, and troubling them, but by searching forth and preparing many parables, by seeking to find out pleasant words and an upright writing, even the words of truth as Solomon speaketh Eccles. 12. 9 that is, Show thyself painful in study, and careful to come so prepared to the work of thy Ministry, that thou may teach sound and profitably: Hea ken to the exhortation Paul giveth to Timothy, 1. Tim 〈◊〉. 13. Give attendance to reading first, then to exhortation and doctrine. As if he should say, That thou mayst be able to exhort and teach, study hard, Verse 14. Despise not the gift that is in thee: as if he should say, Suffer it not by idleness to decay, but stir it up, nourish and increase it, Verse 15. These things exercise, and give thyself unto them, that it may be seen how thou profitest among all men: as if he should say, Strive so to teach, as it may appear thy gifts increase daily. When the Apostle foretelleth, that in these latter times men should have itching ears, and should after their own lusts, get them an heap of Teachers, 2. Timothy 4. 2, 3. he prescribeth to Timothy this remedy to cure it, Preach the Word, be instant in season and out of season, improve, rebuke, exhort with all long-suffering and doctrine: as if he should say, Teach diligently, teach zealously, teach profitably, using not only doctrine, but application, grounding thy exhortations and reproofs substantially upon sound doctrine God's people in these days are past children, neither is it sufficient for a Minister, to give them that food, that in itself is wholesome and good; but they must give them that food, that is fit for their age and condition, for some, milk is fit food, for some stronger meat, 1. Corinthians. 2. As it is a shame for a people, that have had good means of growth, to be unable to bear strong meat, and to stand still in need of milk, Heb. 〈◊〉. 12. so is it a great shame for a Teacher, to have nothing but milk to set before his people, that are able to bear, and stand in need of strong meat. He that in these days would approve himself to be a Scribe, taught to the Kingdom of God, (fitted of God for the work of the Ministry) must be like unto the householder, which hath a treasury of good provision in himself, and bringeth forth of it things both old and new, Matth. 13. 52.  
This I thought needful to stand upon, because I find, that those Ministers of all others, are most vehement and bitter in complaining of their people for going from them, who are either utterly unable to teach profitably, and take upon them to fly, before they have wings; or such as are idle men, and make no conscience to stir up that gift, that God hath bestowed upon them.  
3. The last direction I have to give to such Pastors, is this, That if they see cause to judge, that such as leave them sometimes, do it without contempt of their Ministry, in a dutiful manner, seeking nothing in it but their profit and growth in grace, and that they do indeed profit by another more than they did by themselves, that they are much bettered in knowledge, zealous love to the Word, reformation of life, conscience of all their ways, since they went to hear such a man; then take heed thou repine not at it, but rejoice heartily, that this work is wrought in them, though not by thyself. Remember the doctrine that thou hast now heard: Yea, say they were such as left thee with some contempt, yet if they profit more by another than by thee, thou shouldest be willing to take knowledge of the good things that are even in thine enemy, and to rejoice in them also. The Corinthians began to despise Paul's Ministry, and to entertain false Apostles, that sought to disgrace him; and yet doth he take knowledge of the good things were in them, and praiseth God for them also, 1 Cor. 1. 4, 5. The like example he giveth us also, he rejoiceth that Christ was preached even by them, who (though they had good gifts, and did both for matter and method, teach profitably, yet) had naughty hearts, and preached out of envy and desire to add affliction unto his bonds, Phil. 1. 15, 16, 18.   

Lecture the fiftieth ninth, june 24. 1610. JOHN FOUR XXXII— XXXIV.  
FOlloweth the fourth Property of true zeal, to be observed in this example of our blessed Saviour. Though he had spent much time already in instructing the Woman, yet (as if he had done nothing hitherto) he earnestly desires to do more: Yea, he professeth it was his meat, to finish and perfect his father's work. He that hath true zeal, will not rest in any thing he hath already done, but will still endeavour to go forward, and to be better than he hath been, and to finish his work well. Two branches there are (you see) of this property:  
1. He that hath any true zeal in him, is careful to grow, and go forward: there is no one more essential property of true zeal, than this desire to grow. See a plain example of this in Paul, he had attained to a great measure, and done much service to God, yet hear what he saith, Phil. 3. 13, 14. I count not myself that I have attained to perfection: but one thing I do (as if he should say, This is all my perfection) I forget that that is behind, and endeavour myself to that which is before, and follow hard toward the mark. There is no certainer a sign, that a man hath saving grace in him, than this, when he earnestly desireth and endeavoureth to have more grace. They that have had most store of grace, have ever been most covetous, and greedy to get more; as none are so desirous of riches, as they that have most wealth, nor any so desirous of knowledge, as the best learned. It is made a title of the servants of God, to hunger and thirst after righteousness, Matth. 5. 〈◊〉. See an experiment of this in David, how he hungered after the saving knowledge of God's will, Open thou mine eyes (saith he) that I may behold wondrous things out of thy Law. Teach me thy statutes; make me to understand the way of thy precepts, Psalm 119. 18. 26, 27.  
2. His chief care is to finish his work well. This we may see in Paul, Acts 20. 24. I pass not at all, I care not what I endure, so I may fulfil my course with joy. And it is noted by the Holy Ghost, of the best of God's servants, that they never showed such zeal and faithfulness in the work of the Lord, as when they were near their end, when they saw, they were not to continue long. jacob, Moses, joshua, David, Peter, showed more care of the Church, and zeal of God's glory toward their end, than ever they did before. Yea, our Saviour was never so zealous and painful in instructing and praying for his Disciples, as he was a little before his death, See what he saith of this, joh. 9 4. I must work the works of him that sent me, while it is day; the night cometh when no man can work. And see what he did also, how he doubled his diligence in preaching and praying for his Church immediately before his Passion. In the day time (every day) he was teaching in the Temple, and at night he went out and abode in the Mount of Olives: And all the people came early in the morning to him in the Temple to hear him, Luke 21. 37, 38.  
To reprove such as stand at a stay, and think they have done enough. 
Use 1.  It is a certain sign of a man that is but lukewarm in Religion, when he thinketh he hath grace enough, when he hath no desire, nor useth any endeavour to get more grace. Thus is the lukewarm Laodicean described, Apoc. 3. 16, 17. he said he was rich, and increased with goods, and had need of nothing. It is not possible, but he that hath any soundness of grace in him, must needs have in him a desire to grow. As in the natural body, every member groweth till it come to full stature; so is it in the mystical body of Christ, Col. 2. 19 All the body furnished and knit together by joints and bands, increaseth with the increasing of God, john 15. 2. Every branch that beareth fruit, he purgeth it, that it may bear more fruit. Therefore though the Thessalonians were grown so far, that the Apostle praiseth God for their effectual faith, and diligent love, and patient hope, 1. Thess. 1. 3. and saith of them, that their faith grew exceedingly, and their love one toward another abounded, 2. Thess. 1. 3. yet he earnestly exhorteth and beseecheth them, that they would increase more and more, 1. Thess. 4. 1. 10.  
2. For convincing of their error, that seek to justify many corruptions, both in manners and religion, by this Argument; In such and such a man's days, such things were used, and I hope he was a learned man, and a good man: and why may they not then be used now? To these men I answer; First, that it hath been an old trick of hypocrites, to pretend great reverence, and respect to the servants of God that are dead, when their credit might serve to the disgrace of God's servants, that do now live and are their teachers. So did the jews speak gloriously of Moses and the Prophets, Matth. 23. 29. They builded tombs for the Prophets, and garnished the Sepulchers of the righteous. Whereas on the other side, the faithful are described by this note, that they embrace, and are established in the present truth, 2. Pet. 1. 12. in that truth that is now taught them. Secondly, admit that the servants of God, whose judgement and practise these men do seem to stand so much upon, had been never so learned and godly men, yet we may not build our conscience upon the credit of any man; neither of them that have taught us heretofore, nor of them that teach us now, but only upon the Word of God. We have a notable rule given us, how far forth we may receive, and rest upon the judgement or example of any of those worthy men that have been our teachers, Heb. 1●…. 7. Remember your guides, which have declared unto you the Word of God, as if he should say, So far forth, as they brought you the warrant of God's Word for that they held and practised, have them in reverend remembrance. Whose faith follow. As if he should have said, Follow them in every thing, but follow their faith, which we know is only grounded upon God's Word. If any (though far inferior to them in piety and learning) shall bring you the manifest Word of God against such and such an abuse, and you say you will not receive it, because such a learned and good man was of another mind, you sin in an high degree against God; for you oppose the credit of man, to the authority of God's Word. For example; when we bring plain Scripture, to prove that recreations are not to be used upon the Sabbath; and you tell us you will not believe us, because such a learned and godly man allowed bowling on the Sabbath, and shooting on the Sabbath; we ask you, did the man, whose credit thou standest so upon, bring as plain Scripture for the justifying of it, as we do for the condemning of it? If no; take heed how thou settest the credit of any man against the authority of God's Word. In this case thou must remember what the Apostle saith, though we, or an Angel from heaven, preach any other Gospel unto you, then that which we have preached unto you (and he taught nothing but what he grounded upon the holy Scriptures and confirmed by them as is plain by that which himself saith, Acts 26. 22. Rom. 1. 12.) let him be accursed, Gal. 〈◊〉. 8. Thirdly, we are not bound to rest in the judgement and practice of those good men that have lived before us, for as it is with the particular members of the Church, so is it with the whole Church; it must grow and increase in grace. Though Asa was a good King, and in his first days reform much, yet jehos phat reform more, 2. Chron. 176. And josiah went further yet, than either jehosaphat, or any other that had been before him, 2. King. ●…3. 25.  
3 To exhort every man, that his chief care be to finish his work well, and to strive, that his diligence and zeal in doing the Lords work, may be more toward his end, than at his beginning. An exhortation necessary for us that are Ministers, and for all Christians: for first, if we should live a thousand years, we can never finish our work, nor do all the service we owe to God and his Church. As Christ could not say, It is finished, till he was even ready to give up the Ghost, john 930. no more can any of us. Secondly, God will judge and reward us, not according to our first, but our last works, Matth. 24. 46. Blessed is that servant, whom his master when he cometh shall find so doing, 2. Pet. 3. 14. Be diligent, that ye may be found of him in peace, without spot, and blameless. Thirdly, it argueth a man never did any service to God in sincerity, if he continue not to the end, Psal. 92. 13, 14. Such as be planted in the house of the Lord, shall flourish in the courts of our God: they shall bring forth fruit in their age: they shall be fat and flourishing. Fourthly the better a man was in the beginning of his days, the worse shall his case be, if he hold not out to the end, if he finish not his course well, 2. Pet. 2. 31. It had been better for them not to have known the way of righteousness than after they have known it, to turn from the holy commandment given unto them. Fiftly, it is a great honour to a man, both with God and men, when he is better in his age, or toward his end, than he was before; when it may be said of him as of Ruth, Chap. 3. 10. Thou hast showed more goodness at thy latter end than at the beginning, Pro. 16. 31. Age is a Crown of glory, when it is found in the way of righteousness. And on the other side, there is nothing that maketh a man so base and contemptible to God and men, as to have been religious and zealous at the beginning, and to become an enemy, or a worldling, or a drone in the end, Matth. 5. 13. The salt that hath lost his savour, is good for nothing, but to be cast out, and trodden under foot of men.  
Followeth the fifth property of true zeal. He that hath true zeal, will 
5.  prefer God's honour and service, before any comfort of this life. Our Saviour here preferreth the doing of his father's work, before his meat and drink: though he were hungry, yet the desire he had to do his father's work, maketh him forget his hunger. It maketh a man willing to neglect his ordinary food, as our Saviour did both here, and Mar. 3. 20. It maketh a man willing to neglect his ordinary rest, our Saviour admitted Nicodemus to come to him in the night, and even then spent much time with him in teaching of him, joh. 3. 2. And Paul spent the whole night in preaching at Troas, A●…s. 8 1●…. It makes a man willing to neglect his reputation, as David did in his manner of dancing before the Ark, 2. Sam. 〈◊〉. 20, 2●…. and our Saviour in making a scourge of cords, and driving out of the Temple with it the oxen and sheep, and men also, and in pouring out the changers money and overthrowing the table●… Insomuch as his own Disciples when they saw it, remembered and applied unto him that which was written, The zeal of thine house hath eaten me up. They saw his zeal had even eaten him up and made him to neglect himself and his reputation, john 2. 15. 17. It maketh a man willing to forget, and fall out with his dearest friends in the Lord's quarrel, as Moses saith of the Tribe of Levi, Deut. 33. 9 Who said to his father and mother, I have not seen him, neither knew he his brethren, nor knew his own children. It maketh a man willing to forego the things he hath most delighted in, as these women did that gave their looking glasses made of fine brass (the instrument that they had use of for the dressing and adorning of themselves) towards the building of God's Tabernacle, Exod. 38. 8. It maketh a man careless of his worldly ease and peace. See what stripes, and imprisonment, and perils Paul endured, that he might profit the Church, 2. Cor. 11. 23— 26. It maketh a man willing to neglect the comfort of society. Paul was content to tarry at Athens alone, and to want the comfort, of Timothy's society, rather than the Church should want his service, 1. Thess. 3. 1.  
In a word, though a man may lawfully use and enjoy the comforts of this life, yet if he cannot sometimes be content to wean himself from them, and to want them for the Lords sake, and his service; he hath no true zeal nor love of God in him. Nay, a man shall never have any sound comfort in Religion, till he can say it hath cost him somewhat, I will not offer burnt offerings unto the Lord my God, of that which doth cost me nothing saith David, 2. Sam. 24 24. No man can enjoy this pearl with comfort, that prizeth it not above all other things, and cannot be content to sell all he hath for it rather than he will want it, Matth. 13 46.  
For reproof of such as pretend they love the Lord and his Word, and yet prefer every trifle that hath the least show of profit and comfort before 
Use.  it; will suffer nothing for it, will forego or forbear no comfort, or contentment of this life for it; these men shamefully deceive themselves, Matth. 10. 37. He that loveth father or mother more than me, is not worthy of me.  
Specially, this serveth to discover the hypocrisy of such, as cannot forbear their sports on the Lord's day: first, they violate the manifest commandment of God, who forbids us to do that we take pleasure and delight in upon his holy day, and tells us we do not esteem the Sabbath in our hearts as we do, nor honour him in it, if we do that wherein we find pleasure, upon that day, Esay 58. 13. secondly, their sin is much increased and aggravated, because they do it openly and publicly, they declare their sin as Sodom, they hide it not, Esay 3. 9 thirdly, they do it in contempt of the Word, by the Ministry whereof the unlawfulness of this hath been discovered unto them, and they have been admonished and reproved for it. And this as the Apostle saith, Rom. 7. 13. makes sin exceeding sinful. This circumstance made even the gathering of a few sticks upon the Sabbath a capital crime, Num. 15. 35. Let them also look to this, that suffer their servants so to do, and set them on too.  
Followeth the sixth and last property of true zeal. He that hath true 
6.  zeal, maketh the revealed will of God the guide and director of his zeal. Our Saviour here showed his zeal, in doing the will of him that sent him, and finishing his work, Gal. 4. 18. It is good to love earnestly always in a good thing, saith the Apostle. Pro. 19 2. Without knowledge the mind is not good, and he that hasteth with his feet, sinneth: as the faster a man goeth, if he be out of the way, the greater his danger is. If a man be in the right way, he cannot be too forward, zealous, or precise, Psal. 119. 32. To run the way of God's commandments is a duty, and no fault.  
To exhort such as desire to please God, to seek the knowledge of God's 
Use 1.  Word. Many good souls have many troubles and discomforts, and make their lives far more irksome than they need, by making conscience and scruple of many things they need not, by being righteous overmuch, as Solomon speaketh, Eccles. 7. 18.  
To exhort all men to examine their zeal. Zeal if it be not well guided, is like a sword in a mad man's hand; the most dangerous thing that may 
2.  be, and that that will draw us into the most heinous sins, even to be most bitter enemies and persecutors of God's truth and servants. Such is their zeal, that stand for, and urge so eagerly the traditions of men. This zeal was the chief cause of the greatest malice, that ever was borne to the Doctrine and Church of God; the devout women in Antioch were the fittest instruments the jews could use to persecute the Apostles and expel them out of their coasts, Acts 13. 50. and it was Paul's zeal towards God, that made him persecute the way of Christ even unto the death, Acts 22. 3, 4. And that that made the jews and other enemies of the Gospel, to excommunicate Gods servants and to kill them, was this conceit they had (out of a blind zeal) that they did God good service in it, john 16. 2.    


THE SIXTIETH LECTURE, ON JULY, XXXI. MDCX.  JOH. FOUR XXXV— XXXVIII. 
Say not ye there are yet four months, and then cometh harvest? Behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest.  
And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth, and he that reapeth may rejoice together.  
And herein is that saying true: One soweth, and another reapeth. I sent you to reap that, whereon ye bestowed no labour; other men laboured, and ye are entered into their labours.  
Our Saviour, having in the former verses given a most plain demonstration of that ardent desire that was in him, to win souls unto God, doth in these verses labour to stir up and kindle the like affection in his Disciples. And this he doth by three very effectual arguments: First, from the present necessity of their care and diligence, because the harvest was now even ripe, and ready for the sickle, verse 35. Secondly, from the great reward and comfort they should be sure to receive for doing of this work, verse 36. Thirdly, from the easiness and facility of the labour God required of them, verse 37, 38. The first of these three arguments, taken from this present necessity, our Saviour setteth down, verse 35. by a comparison taken from the care that men have of their harvest; they think of it, and talk of it, and provide for it, even four months before it come. They so cast and dispose of their business, that they may have nothing to hinder them in harvest; much more will they have care of it, when their corn groweth ripe, and ready for the sickle: then they will neglect all other business, and break their sweetest sleep, and labour early and late, and forget their meals, to save and gather their corn. And the reason of this care and diligence of men in their harvest works, is the present necessity; when the corn is once ripe, it will bear no delay, because if it be not reaped and inned, it is in danger to be lost and spoiled.  
Now, saith our Saviour, the Lords corn is already white unto harvest, it is ripe and ready for the sickle; if it be not now reaped and gathered, it will be lost and spoiled: and that you may easily perceive, if you will but lift up your eyes, and look upon the regions. Behold, how God hath prepared the hearts of men to receive the Gospel. See in what multitudes, and with what great desire they flock unto it, and that not only in judea, but even here among the Samaritans.  
Now the Doctrine, that our Saviour intendeth to teach us here, is this, That the Ministry of the Word is a matter of great necessity, for the 
Doct. 〈◊〉.  salvation of men. For our Saviour here compareth the people of God unto corn that is ripe, and the Apostles (in respect of their Ministry and preaching) unto reapers; and useth this reason to stir them up to zeal and diligence in teaching, because as the corn that is ripe, must needs perish, if it have none to reap and gather it; so must God's people needs perish, if they have none to teach and instruct them. It is not only good, and profitable, and fit that God's people should have Preachers; but it is a matter of necessity also Many proofs might be brought for this Doctrine, but I will at this time insist only in this argument of comparison, which our Saviour useth in this place. We shall find therefore, that there is scarce any one truth in all religion, which the Holy Ghost hath taught us so plainly, by so many familiar comparisons and similitudes, as he hath done this truth of the necessity of the Ministry of the Word. And the cause why the Holy Ghost teacheth us this by similitudes, is, because we can far more easily understand earthly than heavenly things. The necessity of having Preachers few can conceive: the Lord hath therefore taught it us by such comparisons, as every man can understand and judge of. Five of these comparisons I will propound unto you:  
1. Sometimes God's people are called the Lords pleasant Garden, and f●…full Orchard, Cant. 4. 12, 13. and the Preachers are called Planters and Waterers of it, 1. Cor. 3. 6. And if you have a plot for a Garden or Orchard in the best soil under heaven, it is not possible it should yield you any pleasant fruit, if it have had none to plant and water it.  
2. Sometimes the people of God are called the Lords building, 1. Cor. 3. 9 his house and temple, 2. Cor. 6. 16. and the Preachers are called the Lords Masons and Carpenters, that must both lay the foundation, and set up the whole building, 1. Cor. 3. 10. I have laid the foundation, and another buildeth thereon.  
3. Sometimes God's people are called the sons and daughters of God, 2. Cor. 6. 18. and then Preachers are called both the spiritual fathers, by whom they are begotten unto God, 1. Cor. 4. 15. and the nurses, by whom they are fed with milk, while they are babes in Christ, I have fed you with milk, 1. Cor. 3. 2. and the Lords stewards, that must provide stronger meat for them, when they are grown to ripe years, and at whose hands they must receive their portion of meat in due season, Luke 12. 42.  
4. Sometimes God's people are called Pilgrims, that travail in a strange, and unknown, and dangerous way, 1. Pet. 2. 11. and then Preachers are called their guides, Heb. 13. 7. and the light of the world, Matth. 5. 14.  
5. Lastly, God's people are called sometimes the Lords husbandry, and corn field, 1. Cor. 3. 9 and then Preachers are called both his labourers, that by stocking, and dunging, and ploughing the ground, prepare it, we are labourers together with God, 1. Cor. 3. 9 and his seeds-men, that sow it, the sour soweth the Word, Mar. 4. 14. and his reapers and harvest-men, that get down his corn, and bring it into his barn, as you may see, the harvest truly is great, but the labourers are few, pray ye therefore the Lord of the harvest that he would send forth labourers into his harvest, Luk. 10. 2. and in this Text most plainly.  
The Reason why preaching is of such absolute necessity (as we have heard) 
Reason.  to the salvation of men, is that which the Apostle giveth, 1. Cor. 1. ●…1. It pleased God, by the foolishness of preaching, to save such as believe: not any excellency that is in us, or in our preaching; for doubtless, the holy Scriptures, the written Word of God, which you have in your hands, is of far greater worth and excellency, than any Sermon we can make unto you. Neither is it any inability in the Lord, to save whom he pleaseth without preaching; but the only reason is, that it hath pleased God, to ordain and appoint this to be the mean, whereby he will begin, and perfect the work of grace in his Elect.  
The first Use of this Doctrine, is to convince the judgement of men in this point: For there is scarce any one truth of God, that findeth more strong oppositions 
Use 1.  and reasonings against it, in the nature of man. Yea, the more excellent parts of nature men have, the greater enemies they are wont to be unto this truth. But howsoever he that is a mere natural man, or an Atheist, that believeth not the Scriptures, may still doubt of, or oppose this truth: let no Christian any longer withstand it, or make any question of it (now he hath heard it so clearly and evidently confirmed to him out of God's Word) lest he be found even a fighter against God, as Gamaliel speaketh, Act. 5. 39 But let him learn to captivate his reason to the obedience of God, 2▪ Cor. 10. 5. and pray against his infidelity, as Mark 9 24. even cry with tears unto God, to help his unbelief.  
The second Use of the Doctrine, is to reprove them that think and say, so much preaching is needless, we have too much preaching; that 
2.  count the calling of the Ministry the most unnecessary calling in the Commonwealth; that think of all callings and conditions of men, Preachers may best be spared: and therefore spoil this function, and disgrace it by all means. Of those men it may be said, as Psal. 73. 9 they set their mouth against heaven. For, how can a man more directly contradict the Word and Spirit of God, than by saying or thinking thus? But know this (beloved) for a certainty, that as in the Church there is no calling of that necessity as a good Ministry (the Lord's Orchard, the Lords Building, the Lords Family, the Lords Husbandry cannot possibly be without it) so even in the Commonwealth, there is no calling but one so necessary, no calling but one (the Magistracy I mean) whereby the Commonwealth receiveth so great benefit, as by the Ministry, Thou leddest thy people like a flock, by the hand of Moses and Aaron, Psal. 77. 20. Yea the best policy that any state can use, to cause the Commonwealth to prosper and flourish, is to plant in every part of it, in every Congregation, an able and a faithful Ministry. That is the reason, why the Prophets of God are wont to be called the Chariots and Horsemen of Israel, 2. King. 2. 12. the chief strength and munition that Israel had. So when the Levites that fled from the ten Tribes received entertainment under the government of Rhehoboam, and exercised their ministry there, it is said expressly, 2. Chron. 11. 17. that they strengthened the Kingdom of juda, and made Rhehoboam the son of Solomon mighty. And when jehosaphat had sent Preachers to all the Cities of juda, to teach the people, 2. Chron. 17. 9 it is immediately added, Verse 10. that the fear of the Lord fell upon all the Kingdoms of the lands, that were round about juda, and they fought not against jehosaphat. And there be two reasons for this, that no wit of man is able to gainsay: First, the sins of the land are the bane of the Commonwealth, the only things that bring ruin upon a state, for the transgression of a land many are the princes thereof, Pro. 28. 2. And there is no such mean to restrain men from sin, as the Ministry of the Word. No law of man can do it, because it cannot work upon the conscience; the ministry of the Word will do it, when it is backed and countenanced by the authority of the Magistrate. Secondly, the strength and prosperity of a kingdom consists in this, when superiors rule well, and inferiors obey well, and equals live justly and lovingly together. Now the Ministry of the Word, where it is backed and countenanced by the Magistrate, will cause men to do this, and to do it even out of conscience to God, which is the strongest band of all other, ye shall fear every man his mother (she is named first because children are most apt to neglect their duty to her) and his father, and (as a mean thereof) keeping my Sabbaths', Levit. 19 3. And therefore (to conclude) Magistrates and great men can no way better show themselves to be indeed fathers of their Country, and good common-wealths-men, than first, by placing able Ministers in all places where they have to do, as jehosaphat did: 2. Chron. 17. 9 and secondly, by countenancing and giving encouragement to good Ministers, by all good means, as Hezekiah did, 2. Chron. 30. 22.  
The third Use of this Doctrine, is for exhortation; that every one of us 
3.  would submit ourselves in practice to this ordinance of God, and be persuaded, it is a matter of great necessity, to live under a good ministry, to hear, and to hear often. Three reasons there be, which if we could weigh them well, would move us to it. First, that the Holy Ghost maketh it a mark whereby he may be known, whom God hath elected unto life, to be willing and desirous to hear, my sheep hear my voice, john 10. 27. and the contrary, a mark of a reprobate, ye therefore hear not God's Word, because ye are not of God, joh. 8. 47. a greater sin than the sin of Sodom, Matth. 10. 14, 15. Secondly, because every man hath cause to suspect that the good things that seem to be in him, be but the fruits of the flesh, and not of the spirit, if he came not by them by this means. For a mere natural man may have many good things in him, as remnants of God's Image, and do many good things, the Gentiles which have not the law do by nature the things contained in the law, Rom. 2. 14. but the only means of regeneration, is the Word preached, being borne again, not of corruptible seed, but of incorruptible by the Word of God, 1. Pet. 1. 23. and this is the word which by the Gospel is preached unto you, ver. 25. Therefore is it so expressly noted of those Churches and persons, whose conversion the Holy Ghost giveth testimony unto, that they were converted by preaching. Observe this in all the Churches and persons, that the Apostles wrote their Epistles unto. The Romans were in the number of those that were converted by Peter's Ministry, Acts 2. 10. the Corinthians were begotten anew by Paul's Ministry, 1. Cor. 4. 15. the Galatians received the spirit by the hearing of faith (the doctrine of faith) preached, Gal. 3. 2. the Ephesians trusted in Christ after that they had heard the word of truth and not before, Ephes. 1. 13. the good things that were in the Philippians they had received by hearing of Paul, Phil. 4. 9 the Colossians brought forth no fruit unto God, till the Gospel came to them, and they had heard it preached by Epaphras, Col. 1. 6, 7. the Thessalonians were won to God by Paul's Ministry, 1. Thess. 2. 13. Timothy was begotten to God by Paul's Ministry, 1. Tim. 1. 2. and so was Titus, Tit. 1. 4. and so was Philemon, Phil. 1. 9 the Christian Hebrews were required to follow the faith of them that had spoken to them the Word of God, Heb. 13. 7. and they to whom the Apostle james did write, were begotten by God through the Word of truth, james 1. 18. and so were they to whom the Apostle Peter wrote, 1. Pet. 1. 23. and those to whom john wrote, had that grace which he desires should abide in them, by hearing, 1. joh. 2. 24. the good things that were in the Elect Lady and her children were wrought in them by john's Ministry, 2. john 8. and Gaius was one of his children also, 3. joh. 4. and the faith full unto whom jude writes had been hearers of the Apostles, jude 17. Thirdly, whatsoever a man's state and condition be, he hath need to hear: First, such as are both ignorant and void of sense and care of their salvation; for this is the means to open their eyes, and bring them out of the power of Satan, Act. 26. 18. Secondly, such as have already good affections and desires; for they are in danger to perish, not withstanding their good desires, if they be not instructed; as appeareth by the comparison our Saviour useth here, joh. 4. 35. which I opened unto you even now. Thirdly, such as have attained to a good measure of knowledge: for knowledge without faith availeth not; and this is the only means to make us believe that we know, Rome 10. 14. Fourthly, such as have both knowledge, and good affections, and true faith, and sanctification, because these graces are imperfect in the best, and will dye if they grow not, and be not nourished; and this is the means of growth and perseverance, it is ordained for the perfecting of the Saints, and the edifying of the body of Christ, Ephes. 4. 12.  
The fourth Use, is to stir up the Minister to diligence in his calling, to which he is tied by a double bond; first, in respect of the commandment 
4.  of God, necessity is laid upon me, yea woe is unto me if I preach not the Gospel, 1. Cor. 9 16. secondly, in respect of the necessity of the people, he is set as a watchman over God's people, etc. Ezek. 33. 6. To this end it is profitable for him to do as Christ here willeth his Disciples, viz. lift up his eyes, and behold the regions, that is, consider the estate and condition of his people, and seek to take particular knowledge of the estate of every one of his people (as Paul did who taught them at Ephesus from house to house, Acts 20. 20. and warned every one of them, verse 31.) And this will make him diligent, and careful to teach them, if he have any bowels in him. This wrought compassion towards the people in our Saviour, Matth 9 36. When he saw the multitudes, that they were as sheep scattered abroad, having no shepherd, he was moved with compassion towards them.   

The sixty one Lecture. August 7. 1610. JOHN FOUR XXXVI.  
IT followeth, that we proceed now unto the second argument, that our Saviour useth, to move his Disciples to zeal in their ministry, which is set down in this verse; and that is taken from the reward and comfort they shall be sure to receive, if they be faithful and painful in their ministry. For our Saviour, continuing the comparison which he had begun in the former verse, giveth here three notable encouragements, from the example of the haruest-man:  
1. The harvest man thinketh not much of his toil and labour, because he knoweth he is sure to receive wages; yea better wages, and better cheer for haruest-worke, than for any other work in husbandry. All men are wont to be liberally minded toward their harvest folk: and it is noted for a sign of a cruel and unmerciful man, at that time, when God bestoweth his blessings on him, with a liberal hand, to be hard and miserable toward them, by whose service and labour he receiveth them. They that tread their winepresses, suffer thirst, saith joh, speaking of the cruel oppressor, job. 24. 11. And james 5. 4. Behold, the hire of the labourers which have reaped your fields (which is of you kept back by fraud) cryeth, and the cries of them which reaped, are entered into the ears of the Lord of hosts. And if men be wont to respect their haruest-folke so much, then surely (saith our Saviour here) my Father will not suffer you, that are his haruest-folke, to want. He that reapeth, receiveth wages; he that gaineth a soul to God, shall be sure to be well rewarded.  
2. The haruest-man is encouraged to do his work much more cheerfully, when the corn that he reapeth is good (without weeds, heavy in the sheaf, and good for the yield) though it be not his own corn, though he receive no more wages for reaping it, than he should do, if it were bad; yet doth he his work far more cheerfully, in a plentiful harvest, when the corn is good, and will yield good increase and profit unto the owner. Yea, in such a case, when the corn is such, as the reaper may fill his hand, and the gleaner his lap, they that pass by will rejoice, and will be ready to encourage the reapers, and say, The blessing of the Lord be upon you, we bless you in the Name of the Lord, Psal. 129. 7, 8. Now (saith our Saviour) the fruit that you shall gather, which are the Lords reapers, is another manner of grain and fruit than they work for; far more excellent in nature, more durable, such as yieldeth far greater profit and comfort to the owner of it. Whosoever reapeth the Lord's corn, gaineth souls to God, shall not only be sure to receive good wages, but gathereth fruit unto eternal life. The fruit of his labours, the grace that by his Ministry is wrought in the hearts of men, shall never perish, but endure unto everlasting life And therefore (saith he) it is a shame for you, if you take not pains, if you do not your work dililigently and carefully.  
3. The haruest-man is encouraged to do his work, to toil and labour in it cheerfully, because he knows that when harvest is done, they shall have mirth and joy, he and all his fellow servants shall be merry together; not only those that have reaped with him, but even those that did sow the corn, which they have now reaped, shall rejoice as well as they, when by the plentiful harvest they shall discern, that their pains and labours they took was not lost, but hath prospered so well. And this custom of making merry, and rejoicing after harvest, we shall find it hath been very ancient, Esay 9 3. They have rejoiced before thee, according to the joy in harvest. Yea, the Lord hath commanded and enjoined his people a public and solemn rejoicing, and ordained, that the feast of Tabernacles should at this time be kept to that end, Deut. 16. 1●…, 14. Thou shalt observe the feast of the Tabernacles seven days, when thou hast gathered in thy corn, and thy wine, and thou shalt rejoice in this feast, thou, thy son, thy daughter, thy servant. And verse 15. Thou shalt in any case be glad. Now (saith our Saviour here to his Disciples) no haruest-man can have so great encouragement to his labour in this respect, as you may have; for when your work is done, you shall have great and unspeakcable joy: yea, this shall increase your joy; you and the Prophets, that have laboured before you in this work of the Lord, and sowed what you shall reap, shall meet and make merry together.  
And thus have I showed you the meaning and purpose of our Saviour in these words. The principal Doctrine that the Holy Ghost intendeth to teach us in them, is this,  
That the faithful Minister, that laboureth to win souls to God, shall be sure to be well rewarded; how ill soever the unthankful world reward 
Doct. 2.  him, God will certainly reward him  
For the proof of the Doctrine, observe it in these two points: First, that even in this life, while they are doing their work, the Lord hath care to provide well and liberally for them, that they may want nothing while they are doing his work, as the husbandman doth for his harvest-men. Secondly, that when they have done their work, the Lord useth to give them better wages, a greater reward than other of his servants, as the husbandman also doth to his harvest-men. The first of these two points, if we judge of it by sense and reason, we shall hardly be able to conceive how it can be true; for no kind of men hath ever seemed to be more neglected of God in this life, than the faithful Minister. For the Prophets, we know what Stephen saith, Which of the Prophets, have not your fathers persecuted? And james 5. 10. Take my brethren the Prophets, who have spoken in the Name of the Lord, for an example of suffering affliction, and of patience. And for the Apostles, harken what Paul saith, 1. Cor. 4. 9 I think (saith he) God hath set forth us, as men appointed unto death; we are made a gazing stock to the world, to Angels, and men, And verse 11. We suffer hunger and thirst, and are buffeted, and have no certain dwelling place.  
But if we will look into it with a spiritual eye, we shall find this to be true, that even in this life God hath special care to provide for faithful Ministers above all other men. This may evidently appear to us in three points:  
1. None of God's servants have such promises for sufficiency, and a competent measure of the blessings of this life, as the faithful Minister hath. Moses hath a strange speech to this purpose, Deut. 10. 8, 9 At that time the Lord separated the tribe of Levi, to bear the Ark of the Covenant of the Lord, to stand before the Lord, to minister unto him, and to bless in his Name unto this day. Wherefore Levi hath no part nor inheritance with his brethren; the Lord is his inheritance, according as the Lord thy God promised him. He giveth two reasons why Levi should have no inheritance: first, because God hath separated, and put him apart for his service: and secondly, because the Lord is his inheritance, as he promised him. As if he should say, Because I have separated him to my special service, I will take the care of providing for him specially: and that my care of him may the better appear, he shall have no other inheritance, but me. And when Christ sent forth his Apostles to preach, Matth. 10. 10. he biddeth them carry no victuals, nor change of apparel, nor other provision with them; and giveth this for the reason, Because the workman was worthy of his meat. Yea, the Lord hath showed the like care even of the wife and children, that the faithful Minister hath left behind him. See an experiment of this, in 2. King. 4. 1— 7. One of the sons of the Prophets died in debt, and left his wife and children in great distress, but God miraculously provided both for the payment of his debts, and for his wife and children also to live upon.  
2. None have such promises of protection and deliverance from trouble, as the faithful Minister, Psal. 122. 16. I will clothe her Priests with salvation. jer. 1. 18. Behold, I have made thee a defenced city, and an iron pillar, and walls of brass against the whole land, verse 19 For they shall fight against thee, but shall not prevail against thee: for I am with thee, to deliver thee, saith the Lord, Revel. 2. 1. Christ holdeth the stars; yea, all of them, in his right hand. If any man shall ask, How falleth it out then, that in all ages they have been so much in trouble, and that their enemies have so prevailed against them, and that oftentimes even unto the death? I answer, the reason was, not that the Lord became careless of their peace, and liberty, and safety; but, first, either because their testimony was finished, and that work which God in his wisdom had determined to work by them: As it is said of God's two witnesses, Reuel. 11. 7. When they have finished their testimony, the beast that cometh out of the bottomless pit, shall make war against them, and shall overcome them, and kill them. Or else, secondly, because the Lord seeth he shall receive more honour by their suffering, and constant confession of his truth, than by their peace, as the Apostle saith of his own troubles, the things which happened unto me, have fallen out rather to the furtherance of the Gospel, Phil. 1. 12.  
3. None of God's servants have so many, and so clear promises, that God will take their part against their enemies, and revenge their wrongs, as the faithful Minister hath. When David had said, Psal. 105. 14. He suffered no man to do them wrong, but reproved Kings for their sake: he expresseth, ver. 15. who they were, that God had this special care of above the rest. Touch not mine anointed, and do my Prophets no harm. Hitherto belongeth that benediction and prophetical prayer, that Moses made for Levi, Deut. 33. 11. Smite through the loins of them that rise against him, and of them that hate him, that they rise not again. Therefore we shall find, that of all the sins, whereby a people have provoked him, God hath been least able to endure this, 2 Chron. 36. 16. judah was guilty of many sins, before their captivity, but mark which of all their sins did the most provoke God against the land; They mocked the messengers of God, and despised his words, and misused his Prophets, until the wrath of the Lord rose against his people, and till there was no remedy.  
And this may suffice, to show what care God hath of his reapers, his faithful Ministers in this life, while they are doing his work. Now for the second point, that when their work is done, and the day of payment shall come, the Lord will have greater respect unto them, than to other of his servants, is also very evident in the holy Scriptures: First, when the day of reckoning and payment shall come, they shall be the first that shall receive their wages. Reu. 11. 18. The time of the dead is come, that they should be judged, and that thou shouldest give reward unto thy servants the Prophets, and to thy Saints, and to them that fear thy Name. Secondly, as they shall be first in the reward, so shall they receive the greatest reward. Matth. 5. 12. Great is your reward in heaven: for so persecuted they the Prophets. Dan. 12. 3. They that be wise, shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars for ever and ever.  
The Reason of all this, is, Because God receiveth more honour by their 
Reason.  work and service, than by the labours of any other of his servants. Luke 1. 15. He shall be great in the sight of the Lord: the reason is given, verse 16. Many of the children of Israel shall he turn unto the Lord their God.  
The Use of this Doctrine, is, to encourage and comfort the Ministers of Christ, against all the grievances and discomforts they receive from the 
Use.  world: First, the discomforts and indignities that we endure, are nothing to that which the Prophets and Apostles did endure; and we have many outward comforts which they wanted. Secondly, if our conscience can witness with us, that we are faithful in our calling, and careful to employ that talon we have received to our Master's profit, we may be sure that the Lord esteemeth well of us, and we are dear unto him. And what man, that is in high favour with the Prince, will be disquieted, if a child or a mad man, that he meeteth with in the street, refuse to do him reverence, or mock him? If we be faithful, we shall not need to be covetous, or to disquiet ourselves with care for the things of this life, nor to fear the malice or subtlety of our enemies. Let us do the Lords work faithfully, and cast our care upon him for those matters.  
2. Remember that the reward thou shalt receive, when the day of reckoning shall come, will abundantly recompense all the toil, and care, and disgraces thou hast endured. This reason the Apostle useth, 1. Pet. 〈◊〉. 24. when he had said, Feed the flock, care for it, do it willingly with a ready mind; he giveth this for the reason, verse 4. And when the chief Shepherd shall ap pear, you shall receive an incorruptible crown of glory. It is very profitable for every Christian, to meditate oft of this day of reckoning, when every man shall receive his wages, according to his work. And this is one notable difference, between a godly man and a wicked; that whereas it is a hell to a wicked man to think of his end, and of the life to come, Amos 6. 〈◊〉. They put far from them the evil day; the godly man hath no comfort nor encouragement like unto that. Psal. 27. 13. I should have fainted, except I had believed to see the goodness of the Lord in the land of the living.  
To exhort all men that they would show themselves the children of their heavenly Father, in esteeming of good Ministers, as the Lord esteemeth of 
2.  them. We are fallen into an age, wherein the very calling of a Minister, is grown into a general contempt with most men. If a man have not somewhat else beside his Ministry to grace him (friends, or wealth, or titles) every one, even the youngest and basest, will despise him I know well, a great cause of this is the just judgement of God upon the insufficiency, idleness, covetousness, and lasciviovinesse of many Ministers; for so saith the Lord, Mal. 2. 9 I have made you to be despised and vile before all the people, because ye kept not my ways, but have been partial in the law. But these are not the Ministers I would have you esteem of: for God esteemeth not of such; but such as are able Ministers in any good measure, and faithful; them I exhort you to love and esteem of Learn not of Papists or Atheists how to esteem a good Minister, but learn of thy heavenly Father how to esteem of him. I say, not only take heed thou persecute them not, wrong them not, disgrace them not, deride them not, grieve and discourage them not, (He that derideth and disgraceth Ministers, is a persecutor of Ministers; when Ishmael mocked Isaac, the Holy Ghost saith, He persecuted him, Gal 4. 29. and he that grieveth and discourageth a Minister, hindereth God's work in his Ministry, therefore the Apostle saith, it is unprofitable for the people when the Minister cannot do his work with joy, but with grief, Heb. ●…3. 17.) But I say more, see thou love every good Minister, and esteem of him, encourage him by all good means, if thou wilt show thyself the child of thy heavenly Father: so have good men been wont to do, Hezechia spoke comfortably to all the Levites, and taught the good knowledge of God. 2. Chron. 30. ●…2. yea he commanded the people to give the portion to the Priests and the Levites, that they might be encouraged in the Law of the Lord, 2. Chron. 3●…. 4. and of josiah, it is said, that he encouraged the Priests to the service of the house of the Lord, 2. Chron. 35. 2. Let no man count himself religious that doth not love and reverence every good Minister, Matth●…0 ●…0 11. Inquire who is worthy (that is, who feareth God, loveth the Word) and there be bold to tarry and receive entertai●…ement; As if he should say, Every one that is worthy, will be ready to show kindness unto you. If ye have judged me to be faithful to the Lord (saith Lydia, Acts 16. 15.) come into mine house and abide there, and she constrained us.   

The sixty two Lecture. August 21. 1610. JOHN FOUR XXXVII, XXXVIII.  
WE have already heard, that in these verses, and those two that go before, our Saviour hath endeavoured, to stir up his Disciples to that diligence in their Ministry, and that zealous desire to win souls to God, as they saw to be now in him; and that he useth three effectual arguments to persuade them thereunto, all set down in an allegory and comparison, taken from them that do haruest-worke: two ofthem we have already handled and finished in the two former verses; the first taken from the present necessity of God's people, verse 35. and the second taken from the reward and comfort themselves should be sure to receive by it. It followeth now that we proceed unto the third and last, which is set down in these two verses that I have now read: and that is taken from the facility and easiness of that work that they were to do in comparison of that wherein their fellow servants the Prophets that had been before them had laboured. This argument he amplifieth by a proverbial speech that was common among the jews: when they saw any enjoy the fruit of another man's labour, they were wont to say, One soweth and another reapeth, As we also say in the like case, One beateth the bush and another goeth away with the bird. This proverb, saith our Saviour, in some respect, may fitly be applied to your case, though in another respect it agreeth not with it: Herein is the saying true, As if he should say, Though not in all respects, yet in this it is; And in the next verse he showeth two points, wherein this proverb agreeth to their case.  
First, as he that reapeth takes nothing so much toil and pains, as he did that sowed, and did the first works that belong to husbandry; so is it in your case, you are to be employed in the best, and easiest, and most comfortable labour that belongs to my Father's husbandry, not in manuring, or ploughing, or sowing, or harrowing, or weeding of his ground; that is, in preparing men to receive grace, and laying the foundation and first principles of religion in the hearts of men, as the Prophets were (whose pains in that respect were far greater than yours can be) but in reaping, and converting men effectually to the faith, and obedience of the truth; you shall presently see the fruit of your labours: but so did not they. I sent you to reap that, wherein ye bestowed no labour; Other men laboured, etc.  
Secondly, as when one receiveth the benefit of another man's labour, so is it in your case; the Prophets took pains for you, you shall enjoy the fruit of their labours: the pains they took shall be a great advantage to you in your Ministry; ye shall be able to do the more good by your preaching, because of that, that they have done before you. Other men laboured, and yet are entered into their labours.  
The point wherein this proverb could not fitly be applied to their case, was this, that whereas when one soweth, and another reapeth, he that sowed hath no comfort or fruit of his labour, but esteemeth it as a judgement of God upon him, and repenteth himself of the pains he hath taken, when he seeth another man hath reaped the fruit of it. It is far otherwise in this case: for, as he had said before, verse 36. he that soweth and he that reapeth shall rejoice together: the Prophets shall not think their labour lost, but though they converted few or none, in comparison of that that you shall do, yet when they shall understand what good you have done in your Ministry, and what help you shall have received by their labours, they shall be so far from envying and murmuring at it, that they shall rejoice in it exceedingly.  
So that we see these words do offer to our consideration, three principal points, as the fountains from which the Doctrine and Instruction must arise, which we are to receive from them. First, that the Prophets and Ministers under the Law were sowers; they prepared and made men fit to receive good by the ministry of the Apostles; and the Apostles were reapers, they converted and won more to God than the other did.  
Secondly, that the service and labour of the Apostles, was in this respect far more easy and comfortable, than the labour of the Prophets had been, because by the Prophet's Ministry, the people of God were prepared to their hands, and made ready to receive and obey the truth.  
Thirdly, that the Prophets shall be no whit discontented at this, when they shall understand, that the Apostles have done much more good than themselves were able to do, but shall rejoice in it rather.  
This then is our first Doctrine, that we are to learn in this place:  
That the Ministry that the Church enjoyeth now under the New Testament, is in this respect more excellent, than that which the Church had before 
Doct. 3.  Christ's coming; that this is more profitable, and fruitful, and effectual to win souls unto God than that was; they were sowers, and we are reapers.  
For the proof of this Doctrine which I have delivered, and for the right understanding of our Saviour's meaning in this place; it shall be profitable for us to consider; first, how the Prophets are here said to have been sowers only; secondly, how the Apostles are called reapers.  
For the first, The Prophets are said to be sowers in three respects: first, they sowed the seed of the Gospel: and the Apostles did reap nothing, but that which the Prophets had sown before. They won the people to the profession of no other faith and religion, but that only which the Prophets had taught; no more do we at this day. This Paul plainly professeth, Acts 26. 22. that he had taught no other thing, than that which Moses and the Prophets had taught before.  
Secondly, the Prophets by that that they taught, prepared the people, and made them desirous and fit to receive the Doctrine of the Apostles. How could that be (may you say) seeing there was none of those to whom the Apostles preached, that ever heard any of the Prophets? Answ. I answer, that by the writings of the Prophets they were thus prepared. We read, that at the time when our Saviour came, and when the Gospel was to be preached by him and his Apostles, the people of God were marvellously prepared to receive it. So it is said of Simeon, that he waited for the consolation of Israel, Luke 2. 25. and Verse 30. it is said that Anna spoke of Christ, to all that looked for redemption in jerusalem. Yea (as we heard Verse 25. of this Chapter) not only the jews but even the Samaritans also, were thus prepared to receive him; they all (both jews and Samaritans) expected his coming at this time, and the performance of those glorious promises that God made to the Church in him; yea they even waited and longed for it at this time; thus were they prepared to receive the Gospel, All the regions round about were white even to harvest. And how were they thus prepared? Surely by the writings of the Prophets. So, after, we read that the thing that made them so ready to receive and believe the Doctrine of the Apostles, was this, that they found it so consonant to that which they had read in the writings of the Prophets, Acts 17. 11. 12. So that the Apostles could never have done that good they did in their Ministry, had they not been helped by the labours and writings of the Prophets.  
Thirdly, the Prophets did no more, but sow the seed, they reaped not, they saw not the fruit of their own labours. Ob. How can this be? Did not the Ministry under the Law convert souls also? did it not reap and gather some corn into the Lord's barn? Answ. Yes surely; for of the Ministry of the Prophets it is said, jer. 23. 22. that such of them as stood in God's counsel, and declared his words to his people, should turn them from their evil ways, and from the wickedness of their inventions. And of the Ministry of Levi, it is said, Mal. 2. 6. that the law of truth was in his mouth, and he did turn many from iniquity. But if we compare the fruit of that Ministry, with the Ministry of the Apostles, with the Ministry of the New Testament, it was nothing. They may be said to have reaped nothing, to have gotten no corn at all; yea they laboured not so much for themselves and the times they lived in, as for us and our times. This is that our Saviour here speaketh to his Apostles, Other men laboured, and ye are entered into their labours. And more plainly the Apostle Peter, 1. Pet. 1. 12. It was revealed to the Prophets, that not unto themselves, but unto us they should minister. This is plain also, Rom. 16. 25, 26. the mystery which was kept secret since the world began, is now made manifest, and by the Scriptures of the Prophets according to the commandment of the everlasting God made known unto all nations. We receive more good by their labours, than either the Church in their time, or themselves did. They are better understood now, than they were then. And thus have we seen how the Prophets are said to have been sowers.  
The Ministers of the New Testament, on the other side, the Ministers whom Christ doth send, are called reapers; because they see much more fruit of their labours, than the Prophets did. This Ministry is much more powerful and effectual to convert souls, than the Ministry of the Prophets was. This is that that Christ saith here, I sent you to reap: and john 15. 16. I have chosen and ordained you, that you go, and bring forth fruit. You shall never read that they preached in any place, but they did good, and won some to God there. Yea the fruit and efficacy of their Ministry was exceeding great; insomuch as Peter at one Sermon converted more than either any of the Prophets, or john Baptist, or Christ himself did in all their time, Acts 2. 41.  
Neither was this efficacy and fruitfulness peculiar to the Ministry of the Apostles (though they had it in greater measure than any other) but this may also be truly said of all the Ministers of the New Testament, That they are far more fruitful and profitable in their Ministry, than the Prophets were. For though Christ speaketh here to his Apostles only, yet this comparison holdeth between the Prophets and all the Ministers of the Gospel, they were sowers, and we are reapers. This is plain by another speech of Christ, Matth. 11. 11. for there, having preferred john Baptist before all the Prophets, and that in this respect (among others) because he gained more to God by his Ministry, than any of them had done, as appeareth, Verse 12. From the time of john Baptist hitherto, the Kingdom of heaven suffereth violence: he addeth in the latter end of that 11. verse, Notwithstanding he that is least in the Kingdom of heaven, (that is, in the new estate of the Church, is, not in respect of his person and gifts, but of his Ministry) greater than john Baptist.  
Hitherto belong those prophecies, that in the days of the Gospel, the Church should so increase, Esay 54. 2, 3. Enlarge thy tents; for thou shalt encre ace on the right hand, and on the left, and that knowledge should then abound, Esay 11. 9 and sanctification also, after those days (the days of the Gospel he meaneth) saith the Lord, I will put my law in their inward parts, and write it in their hearts, jer. 31. 33. Nay, the Lord never sendeth any faithful Minister to a people, but he useth to make his Ministry fruitful unto some, the sour never goeth forth to sow, but he meets with four sorts of ground, whereof the one is good, as our Saviour teacheth us in that Parable, Matth. 13. 3— 8. Yea, this is made a note of an able Minister of the New Testament, 2. Cor. 3. 6. he is a Minister not of the letter only, but of the spirit.  
The Reasons of this Doctrine are three:  
1. All things that concern our salvation, are more clearly taught and 
Reasons.  more fully, in the Ministry of the Gospel, than they were under the Law. This is plain, Colos. 1. 26. where the Apostle calleth the Gospel a mystery, which had been hidden since the world began, and from all ages, but now is made manifest to all his Saints.  
2. The mercy of God and his free grace, is more fully made known, and offered unto men in the Ministry of the Gospel, than it was under the Law. This reason the Apostie giveth, the grace of God that bringeth salvation hath appeared unto all men, Tit. 2. 11.  
3. The Spirit of God (which only maketh the Word of God effectual in the heart of man) is much more plentifully bestowed since the time of Christ's Ascension, than ever it was before. This is plain, john 7. 39 The Holy Ghost was not yet given, because jesus was not yet glorified.  
This Doctrine serveth for the Use and profit, both of us that are Gods Ministers, and for all you that are God's people. First, we that are Ministers, 
Use. 1.  are to be exhorted by this Doctrine, that we labour to be fruitful, and profitable in our Ministry. Seek not wealth, or ease, or credit, but fruit. Labour to find that thy Ministry hath done good, that it hath been effectual to the conversion of some. This made Paul so earnestly desirous to see the Romans, that he might have some fruit among them also, as he had among the other Gentiles, Rom. 1. 13.  
Four Reasons may be given to move us to this care:  
1. God hath placed us in this calling, and given us the gifts we have to this end, even for the perfecting of the Saints, and for the edifying of the body of Christ, Ephes. 4. 8. 12. the manifestation of the spirit is given to every man to profit withal, 1. Cor. 12. 7.  
2. Every man should count it his misery to be unprofitable, it is noted for a great part of the misery of our estate by nature, that we are altogether unprofitable, Rom. 3. 12. how much more a Minister? Matthew 21. 30. cast ye the unprofitable servant into utter darkness, there shall be weeping and gnashing of teeth.  
3. Nothing will yield us that comfort in life or death, as this; not all the wealth we have gathered, nor the credit and applause we have had, 1. Thess. 2. 19 they whom he had won to God were his hope, and joy, and crown of rejoicing.  
4. This is the chief thing that will assure us, that God hath indeed called us to be Ministers of his Gospel, and approveth of our Ministry, when we are fruitful, when the porter (the Holy Ghost) appeareth unto us, and giveth entrance to our Ministry into the hearts of the people, john 10. 3. as we know he did to Paul's Ministry into the heart of Lydia, Act. 16. 14. We have heard all the Ministers of the New Testament, are reapers. The servants, to whom God committed his talents, if they were good and faithful servants, gained somewhat to their Master, Matth. 25. 23. Thus Paul approveth himself to be an able Minister of the Gospel, the Corinthians that were converted by his Ministry, were his letters of commendation written in his heart (yielding him much inward comfort and assurance of his calling) and also known and read of all men, such an evidence of his calling as was apparent unto all men, 2. Cor. 3. 2. this he calls the very seal of his Apostleship, 1. Cor. 9 2  
Now, seeing this is so necessary, I will give some few rules out of God's Word, which if we follow, we shall be sure to reap fruit of our labours:  
1. We must be diligent and painful, both in study and in preaching, give attendance to reading, to exhortation, to doctrine, neglect not the gift that is in thee, but both by diligence in study, and in preaching labour to stir it up and increase it saith the Apostle unto Timothy, 1. Tim. 4. 13, 14.  
2. When we teach, we must labour to teach that (not wherein ourselves may show most learning or eloquence, but) which may be most profitable, and of use to them we teach, speak thou the things which become sound (wholesome) doctrine, Tit. 2. 1. and the things that he would have Titus to affirm constantly, and to insist upon in his Ministry, are the things that are good and profitable unto men, Tit. 3. 8.  
3. Strive to teach in that manner, as may most profit thy hearers. Mark 4. 33. Christ preached so, as they were able to hear. This was Paul's mind, though he excelled all the flaunting preachers at Corinth in the tongues, yet he professed that in the Church he had rather speak five words to the capacity and edification of others, than ten thousand words in an unknown tongue, 1. Cor. 14. 18, 19 Hitherto belongeth that exhortation, preach the Word, reprove, rebuke, exhort, that is, apply thy doctrine always to the present estate and condition of thy hearers, 2. Tim. 4. 2.  
4. Take heed to thy life, that thou do nothing to hinder the fruit of thy labours, take heed unto thyself, and unto the doctrine, 1. Tim. 4. 16. And 1. Cor. 9 15. it were better for me to die, then that any man should make my glorying void, that is, rather than that any man should be able to object aught against me, that might disprove my uprightness of heart and faithfulness in my Ministry which is the main thing I have to rejoice and glory in.  
5. Be earnest with God in prayer, that he would make thy Ministry fruitful, Paul bowed his knees unto God for the Ephesians, Ephes. 3. 14. for it is he only must give us grace to teach profitably, we are not sufficient of ourselves to think any thing as of ourselves (to meditate of any good thing) but our sufficiency is of God, 2. Cor. 3. 5. and our people grace to hear profitably, he teacheth them to profit, Esay 48. 17. We should importune the Lord in that manner, as Rachel did jacob, Gen. 30. 1. give me children or else I die.  
6. Inquire for fruit, and deal with thy people in private, to see how they profit by thy labours, so did our Saviour with his hearers, Matth. 13. 51. have ye understood all these things? And the Apostle did not only teach publicly but from house to house, Act. 20. 20. Heb. 13. 17. Thou must watch over their souls.  
This Doctrine serveth also for the Use of all God's people.  
1. It teacheth us how great profit we may make of reading the Scriptures. 
2.  Though God have not appointed that to be the mean, to work faith and regeneration; yet doth it notably prepare, and make men fit to receive good by hearing. We have heard, the Apostles could never have done that good by preaching, if the people had not been prepared by reading of the Prophets, our Saviour therefore commands his hearers to search the Scriptures, and to acquaint themselves well with them, john 5. 39 One chief cause you profit so little by your hearing, is, for that you exercise not yourselves in the reading of the Scripture. If parents would train up their children in the principles of Religion, and in reading of the Word at home, while they be young, it would be a great advantage to them for their profiting by preaching.  
But alas, we might as well allege to any of you, a sentence out of Bernard or Augustine, as out of the holy Scripture: for you cannot tell whether we allege it right or no, so unacquainted you are with it, God hath written unto you (for your use) the great things of his law, but they are accounted by you as a strange thing that belongs not unto you, as the Lord complained of the jews, Host 8. 12. But if he only be an happy man, that can delight in the law of the Lord, Psal. 1. 2. then are you doubtless in a wretched case, that take no delight in it at all, never read it, no not on the Lord's day. You count it a tedious thing to keep the Sabbath: you know not how to spend it without gaming, etc. because you take no delight in the reading of the Scripture. The Lord enjoined the King, to read the Word all the days of his life; and giveth this for the reason, that he may learn to fear the Lord, and that his heart be not lifted up above his brothers, Deut. 17. 19, 20. What marvel then, if great men grow proud and tyrannous oppressors; and if both great men, and mean be so void of God's fear, so profane as they are, seeing they read the Scriptures so seldom and negligently as they do?  
2. Learn by this Doctrine to judge of the best kind of preaching. He that reapeth most fruit unto God, winneth most souls, is the most able Minister of the New Testament. That kind of preaching, whereby the people of God profit most in knowledge and sanctification, is the best kind of preaching: not that, whereby carnal men are most delighted, or which feedeth the humour of a natural man, and tickleth the ear, but which best edifieth the conscience. Let no man say he is unlearned, that teacheth profitably, and hath won many unto God, for he that winneth souls is wise, Pro. 11. 30. when God hath allowed of a man, and commended him, and set his seal on his ministry (as on these he hath done, 1. Cor. 9 2.) who art thou that darest dispraise, or despise, or disgrace him? God's people should not allow best of him that praiseth himself (that is, that by his manner of preaching declareth evidently, he seeketh his own praise, more than the profit of the people) but of him whom the Lord praiseth, by working with him in blessing his labours, 2. Cor. 10. 18. As Paul saith he would judge of the Ministers in Corinth, so should all God's people learn to judge of Ministers, 1. Cor. 4. ●…9 ●…0. 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.  
To this case our Proverb may well be applied, Show me not the meat, but show me the man. Compare the hearers of these learned and eloquent Teachers, whom thou so much admirest, with these who preach plainly, and whom thou despisest for that cause, see whether have most knowledge and grace, and so thou shalt be able to judge whether is the best Teacher.  
3. To teach us, that the state of wicked and ignorant persons, is far more dangerous and damnable now, than it was under the Law: first, because this is a time of far greater light, than that was, this is the condemnation that light is come into the world, john 3. 19 secondly, greater grace is offered now, than then (yea, received also by such as live under an ordinary and able ministry of the Gospel, the Apostle Peter speaks even of some hypocrites, that they had escaped the pollution of the world through the knowledge of Christ by the Gospel, they were brought to a great reformation, 2. Pet. 2. 20.) Hitherto belong those fearful sentences, if every transgression and disobedience to the law, received a just recompense of reward, How shall we escape if we neglect so great salvation, etc. Heb. 2. 2, 3. And again, it is impossible for those who were once enlightened, etc. Heb. 6. 4— 8. declaring in many words the fearful state of them that have not only enjoyed great means of grace, but also received some common beginnings of grace by them, and yet prove naught afterward. And so doth he likewise, Heb. 10. 28— 31. show how it is far more dangerous for them to sin under the Gospel than it was under the Law. Consider therefore, how God under the Law hated and punished ignorance, it is a people of no understanding, therefore he that made them, will not have mercy upon them, Esay 27. 11. the breach of the Sabbath, if ye will not hearken unto me to hollow the Sabbath day, I will kindle a fire in the gates of jerusalem, and it shall devour the palaces thereof, and it shall not be quenched, jer. 17. 27. Adultery, It is a fire that consumeth to destruction, and would root out all mine increase, job 31. 12. Swearing, the book of God's curse shall fly upon every one that sweareth to cut him off, Zech. 5. 2, 3. And know assuredly, he hateth these and all other sins more now, and will more severely punish them, than he did then; specially, with spiritual plagues. A sinner shall be more unable to repent now, than under the Law: yea, the better, and more profitable, and powerful Ministry any wicked man liveth under, the more dangerous and damnable his state is.   

Lecture the sixty third. August 28. 1610. JOHN FOUR XXXVII, XXXVIII.  
WE heard the last day, that these two verses do contain the third and last Argument, whereby our Saviour stirreth up the Apostles to zeal and diligence in their Ministry; which is taken from the easiness and facility of that work, they were to be employed in, in comparison of that, wherein their fellow-servants, the Prophets, had laboured. And in this argument, three things we heard are offered to our consideration: First, that the Prophets and Ministers under the Law were fowers, the Apostles and Ministers of the Gospel are reapers. Secondly, that the service and labour of the Apostles, was to be (in this respect) far more easy and comfortable, than the labour of the Prophets had been; because by the Prophet's Ministry, the people of God were prepared to their hands, and made ready to receive and obey the truth. Thirdly, that the Prophets shall be no whit discontented at this, when they shall understand, that the Apostles have done much more good in their Ministry, than themselves were able to do; but rejoice in it rather.  
The first of these three points, we finished the last day. It follows now that we proceed to the two last.  
First then we must inquire how this is to be understood, that our Saviour saith here to the Disciples, They should reap that, on which they bestowed no labour, and that other men, (viz. the Prophets) had laboured, and they were entered into their labours: seeing we know; first, that the Ministry of the Word now, is an office that requires great labour and pains, as well as it was under the law. Neither shall a man ever be able to do good in this calling, unless he be a painful man. The faithful Ministers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Tim. 5. 17. To pull men's souls out of the kingdom of Satan, and to bring them unto God, is an endless piece of work, a labour of all labours. It were a matter of far greater ease, for a man to take upon him the charge of so many Bears and Wolves, than the charge of men's souls. Let other men think of us as they please (that of all men we earn our livings with most ease, that a very mean recompense will serve for the work that we do) I do assure you, there is not a Minister, that is conscionable and careful to do good, but he would oft be ready to wish, he might live in any calling, rather than in this, were it not for three things:  
First, the conscience we make of our duty, and the necessity that is laid upon us, to employ the gifts God hath given us, 1. Cor. 9 16.  
Secondly, that the work itself (though painful) is a worthy and excellent work, 1. Tim. 3. 1.  
Thirdly, the respect we have to the recompense of reward, that we shall receive for this work, in doing this thou shalt save both thyself and them that hear thee, 1. Tim. 4. 16.  
2. As for the Apostles, their labours were equal, if not far greater, than any of the Prophets. This will be plain, if we shall but mark what one of them reporteth of his own labours, 2. Cor. 11. 23. unto 28.  
How is it then that our Saviour maketh the labour of the Apostles nothing, in comparison of the Prophets? The answer is:  
First, it was not so great amongst the jews, as the Prophets had been, because the Prophets by their ministry had prepared the jews, and made them ready and desirous to receive the Gospel in the ministry of the Apostles.  
Secondly, though it were amongst the Gentiles, as great as the labour of the Prophets had been amongst the jews, yet was it in this respect more easy and comfortable, because they did see much fruit of their labours, and so did not the other.  
This then is the Doctrine we are to learn from hence:  
That the forwardness and readiness of a people, in receiving and obeying 
Doct. 4.  of the truth, gives great encouragement to the Minister, and makes his labour far more easy and comfortable unto them. The Preacher of the Word may receive either great help or great hindrance in his ministry, even from his people and auditors. When he is to speak to a people, that he knows come with a prejudice against his person or gifts, or such as he hath no hope to do good on, he cannot do his work so comfortably and cheerfully as he should. Such hearers discourage him greatly, and cause him to do the work of the Lord more heavily, with less life and spirit than he ought. True it is, this may be our fault: for we should do the Lords work faithfully and cheerfully, whatsoever our hearers be. Indeed, in private, the servant of God may, and aught to forbear to reprove some, even when they do most grievously dishonour God; and refuse to speak good things in their hearing (yea, though he be asked) but sit amongst them, as though he had nothing to say; when they be such, as he hath just cause to think, are despisers of the Word, and will be never the better, but the worse rather, for that which he shall say. Pro 9 7. He that reproveth a scorner, purchaseth to himself shame, and he that rebuketh the wicked, getteth himself a blot. And verse 8. Rebuke not a scorner. Pro. 23. 9 Speak not in the ears of a fool: for he●… will despise the wisdom of thy words. We have two notable and strange examples for this silence. When railing Rabshakeh had spoken most blasphemously against God, it is said, The people of God held their peace, and answered him not one word, and that Hezekiah had commanded them not to answer him, 2. King. 18. 36. Another example we have of our Saviour himself, of whom it is oft noted, that (though he were able to speak so graciously and effectually as he was, yet) in the presence of wicked men, he kept silence from good words. It is said, that Herod questioned with him in many words, but he answered him nothing, Luke 23. 9 And when he was accused, both before the High Priests and Pilate, of many things that did nearly touch both the credit of his Doctrine, and the glory of God, and they provoked him earnestly to speak and answer for himself, yet would he say nothing; in so much that they marvelled greatly at him, that he was so mute, Mark 14 60, 61. and 15. 4, 5.  
Let no wicked man think, that when he swears, or talks profanely and beastly, in the hearing of such as have a note for profession of Religion, and they hold their peace, that it is either because they are fools, and can say nothing, or base minded, and dare say nothing; for God hath enjoined them silence, and forbidden them to meddle with thee: therefore they can say nothing, therefore they dare say nothing. Thou art a privileged person (I tell thee) and I dare say, thou gloriest much in it. But thou wilt find it a woeful privilege one day. Cain had such a privilege and protection, Gen. 4. 15. God forbade all men to kill him, or to touch him, because he would have him to be spectacle of his wrath unto men. And thou hast a privilege too, God hath forbidden all men to rebuke thee, to speak of good things in thy presence, that thou mayst go on, and fill up the measure of thy sin, to such as thou art, the Lord himself speaketh in this manner, Rejoice O young man in thy youth, and let thy heart cheer thee in the days of thy youth; and walk in the ways of thine heart, and in the sight of thine eyes, Eccles. 11. 9 If thou hadst so much grace, as to judge rightly of this thy privilege, thou wouldst take small pride in it: but pray rather, that thou mayst so live, as no godly man may be unwilling, or afraid to reprove thee, according as David, a great King did, Let the righteous smite me (said he) it shall be a kindness, and let him reprove me, it shall be an excellent oil, Psal. 141. 5. But you must observe, that when our Saviour Christ was thus silent, he stood as a private person. In his public ministry he spoke good things, and taught the will of God nevertheless freely and boldly, though the Pharisees, and other wicked men were present, when he taught. And by his example we are taught, that we should not be daunted nor discouraged in our ministry, by the presence of any wicked man whatsoever he be, but we should do our work faithfully and cheerfully, whatsoever our hearers be. For first, though any come to hear us with never so bad a mind, God can, and doth oft catch him, and change his mind, as he did the officers, whom the Pharisees had sent to apprehend Christ, john 7. 45, 46. and that unbeliever, 1. Cor. 14. 25. Secondly, and though he do not so, yet our labour shall not be lost upon them; no, not upon the carpers, the scorners that hear us: for they shall one day know, there hath been a Prophet amongst them, Ezek. 33. 33. yet though this be an infirmity in a Minister, to do his work heavily, amongst such as he seeth no hope to do good upon, yet it is such an infirmity, as the best of God's servants have been subject to; they have been apt to receive great discouragement in their ministry, by a bad auditory. When God had made known unto Ezekiel, what a bad auditory he should preach unto, Ezek. 2. 3— ●…5. They are impudent children, and stiffe-hearted, surely, they will not hear thee, neither will they cease: for they are a rebellion's house: it is said, Chap. 3. 14. He went to preach to them in much bitterness and grief of spirit: but (saith he) the hand of the Lord was strong upon me: that is to say, Else I had never gone. It may seem by that speech that john Baptist used, when he saw many of the Pharisees and Saducees come to hear him, O generation of vipers, who hath warned you to flee from the wrath to come? Matth. 3. 7. that he was never a whit proud of such hearers. No more, surely, are any of us now, to see notorious drunkards, or whoremongers, or blasphemers, or profane fools, that scorn all goodness, come to hear●…e us. On the contrary side, when we have such a people to hear us, as show by their constancy and cheerfulness in hearing, and by their conversation also, that they are such whose hearts God hath prepared to receive and obey his truth; it doth us good to preach to such a people, be they never so learned: this gives heart and cheerfulness to us in our ministry, and even set; an edge upon our gifts, and makes us do our work with more freedom of spirit, and with a larger heart than otherwise we should. The zeal and fervency, which people show in hearing, doth even warm their Minister, and make him more zealous. The Apostles had excellent gifts, you know, and yet the goodness of their audience did even mend their gifts. Though they had received commission to preach to all Nations, Matth. 28. 19 yet they were at first unwilling to go to the Gentiles. How did God encourage them? Surely, by making known the forwardness and readiness of the Gentiles, to receive the Gospel. Before Paul preached to the Gentiles at Antioch, they besought him to do it, the whole city came together to hear the Word of God; and upon their first hearing of the Word, they showed much gladness when they heard that God had allowed his Word to be preached to the Gentiles, and commanded it also; yea they glorified the Word of the Lord, Acts 13. 42. 44. 48. This made Paul so zealous and forward to go to Macedonia, he saw in a vision a man of Macedonia that prayed him saying, come over into Macedonia and help us, Acts 16. 9 That made him show such a zealous desire to go and preach to the Romans, because they were so good a people, Rom. 〈◊〉. 8. 10. Yea, our blessed Saviour himself received (as it were) some help, and increase of gifts, by the forwardness and zeal of his hearers, seeing the multitudes (that flocked so to hear him) he went up into a mountain (that they might the better hear him) and be opened his mouth (set and bend himself to speak so as they might hear and understand him) and taught them, Mat. 5. 〈◊〉, 〈◊〉. What made him deny so much time to himself from preaching, as might serve even for his necessary repast, both at this time, and also, Mar. 3. (insomuch, as his kinsfolk even thought him mad for it, Mar. 3. 21.)? Surely, the zeal of the people, and their great desire to hear, the multitude cometh together again, so as they could not so much as eat bread, Mar. 3. 20. And if the Apostles, and Christ himself had even need, or at least received good by this help, how much more may we?  
The Reasons of this Doctrine are two:  
1. The faithful Minister hath no joy comparable to this, when he seeth 
Reasons.  the forwardness of God's people, in receiving and obeying the truth. john the Baptist rejoiced to see his hearers flock after Christ. john 3. 29. The friend of the Bridegroom rejoiceth greatly, because of the Bridegroom's voice: that is, that the Bridegroom's voice is so well accepted, that he finds so good entertainment with the Bride.  
2. The more zealous and prepared the audience is, the better assistance of his Spirit God is wont to give to his servants. As it is with thy prayer; the better thy heart is prepared to pray, the more comfortable and fruitful shall thy prayer be, when he prepares our hearts, then will he cause his ear to hear, Psal. 10. 17. So it is with thy hearing, when thou comest best prepared to hear, then shall the Minister preach best, and most to thy comfort. And that is the cause, why God's people have ever found his presence most gracious and comfortable in the most solemn assemblies, as you have heard before. This, you that can remember our public fasts, can witness from 
Lect. 28.  your own experience.  
1. To persuade all Christians to the love of the most solemn assemblies 
Use.  of God's people, where the most and best of God's people are wont to meet together.  
2. To exhort God's people to give all good encouragement to their faithful Minister, Heb. 13. 17. If they do not their work with joy, it will be unprofitable for you. And that, the hearers may do three ways. First, by their diligence in coming to the assemblies, and frequenting their ministry, that (as we have heard) wrought even in Christ himself great alacrity and readiness to the work of his ministry. Secondly by showing cheerfulness and diligence in attention when they are present, as our Saviour's hearers at Nazareth did, Luke 4. 20. the eyes of all them that were in the Synagogue were fastened on him. And as the cripple at Lystra did, he heard Paul with that attention and cheerfulness, as Paul perceived by his very countenance that he had faith to be healed, Act. 14. 9 Thirdly, by obeying and practising their doctrine, and causing their teachers to see how they profit by their ministry, and that is the greatest encouragement of all other, obey them and submit yourselves that they may do their work with joy, Heb. 13. 17. And on the other side nothing humbles and afflicts the faithful Minister more then to see the unto wardness of his people. I fear when I come, my God will humble me among you, and that I shall be wail many that have sinned and have not repent, etc. 2. Cor. 12. 21.   

Lecture the sixty fourth. September 4. 1610. JOHN FOUR XXXVII, XXXVIII.  
WE have already heard, that these verses contain the third and last reason our Saviour useth to encourage and stir up his Disciples to diligence in their ministry, which is taken from the easiness and facility of that work wherein they were to be employed, in comparison of that wherein the Prophets, their predecessors, and fellow servants had laboured. And in this argument, three points have been observed, as you have heard. The two first of these points, we have already finished: it remaineth that we proceed to the third and last of them.  
The third point is evidently grounded upon the last words of the 36. verse That both he that soweth, and he that reapeth may reioyee together. The handling of which words I have referred to this place, because they do more naturally belong unto this third, than unto the second argument. Now for the meaning of the words, that we may the better receive instruction from them, we must understand, first, that by him that soweth is meant the Prophet and the Minister of the Old Testament: by him that reapeth the Apostle and Minister of the New Testament, as I have already showed.  
Secondly, that the Prophets rejoicing, was for the success and fruit, not of their own labours so much, as for the fruit of the Apostles labours. The Prophets should rejoice, to see what good the Apostles had done in their ministry.  
Thirdly, that this is not so to be understood, as if the Prophets being then in heaven, did particularly understand what good the Apostles did upon earth. For we have just cause to doubt, that the faithful that are departed this life, do not know in particular, what is done by us upon earth, further than God is pleased by the ministry of the Angels, or otherwise to make it known unto them, when he seeth it may tend to the increase of their joy, and for the benefit of his Church upon earth.  
How is this then to be understood, that the Prophets should rejoice in the fruit of the Apostles Ministry? for if they knew it not, they could not rejoice in it.  
I answer: first, they knew it in part while they lived: for God revealed it to them by his spirit, how knowledge and grace should abound in the Church after Christ's coming in the flesh, that the earth should be filled with the knowledge of the Lord, as the waters cover the sea, Esay 11. 9 that God would (then) put his Law into the inward parts of his people, and write it in their hearts, ler. 31. 33. To them it was revealed, that not unto themselves, but unto the faithful, that they should in these last days, minister both by their preaching and writing the substance of the Gospel which is now preached, 〈◊〉. Pet. 〈◊〉. 12. And therein they rejoiced, even to foresee this, as Abraham did to foresee Christ's coming in the flesh, john 8. 56.  
Secondly, they shall know it perfectly at the day of judgement, at which time (and not before) it shall be fully known what every man hath done, what fruit every man's labours hath yielded, judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart●…: and then shall every man have praeise of God, 1. Cor. 4. 5. Which is one reason, why (besides the particular judgement that every soul goeth unto, so soon as ever it is departed out of the body, after death cometh the judgement, Heb. 9 27.) there shall be a general judgement, wherein also at the last day, the Lord will then judge every man according to his works; because before that day it cannot be known to men and Angels (though to the Lord it be) how much good any good man hath done, or how much hurt any wicked man hath done. For, as we know the sins of many wicked men may do much hurt after they are dead and rotten, as it is said, 2. King. 23. 15. of jeroboam, that it was he that made Israel to sin, even in Iosia's days, which was about three hundred and sixty years after his death: so may the good works of the faithful, fructify and do great good long after they be departed this life. As David's holy example did good on josiah four hundred years after David was dead, he walked in the ways of David his father and followed his good example, 2. King. 22. 2. At the end of the world, then when it shall be fully known to men and Angels, how much honour or dishonour every man hath done unto God, the Lord will have a general judgement. And it is evident, that the rejoicing of the Prophets, that our Saviour speaks of in this place, is to be referred unto this time. For, first, it is then when the reapers shall receive their wages. Secondly, when the reapers and the sowers shall rejoice together.  
Now then from hence, that our Saviour saith the holy Prophets and Apostles at the day of judgement shall rejoice together, though it shall then well appear unto them, first, that there was great inequality of gifts between them (for the Apostles had far greater gifts than any of the Prophets.) secondly, that there was great odds in the success of their Ministry (for the Apostles did much more good than the Prophets) yet they shall not envy nor disdain one another, but rejoice together, take comfort one in another. The Prophets shall rejoice, to see what good the Apostles have done, though they could not do so much themselves; and the Apostles shall rejoice to see what good the Prophets have done, though it were not so much as themselves have done.  
From hence, I say, we may learn this Doctrine: That there ought to be no emulation amongst the Ministers of Christ, but (how great inequality soever 
Doct. 5.  there be in their gifts, or in the fruit of their labours) they ought to love & esteem one of another, and one to rejoice in the good that is done by another. For this we shall need no other proof, than the examples of the Apostles themselves, that were Master-builders, and whose example we are commanded to imitate and follow, Phil. 3. 17. Brethren, be followers of me.  
Three things we will briefly observe in their example, that are very fit to confirm this Doctrine:  
1. That though they did not only far excel all other Ministers in gifts, and in the fruit of their labours, but also were above them in calling and function, and had a higher degree of Ministry than they, which no Ministers of the Gospel now have; yet they were wont to esteem reverently of the meanest faithful Minister in the Church, and to account of them, as of their fellows and equals. So Paul esteemed not only of Tim●…thy and Silas (which were Evangelists) joining them with him as his assistants, in the writing of sundry of his Epistles, 2. Cor. 1. 1. Phil. 1. 1. Col. 1. 1. Philem. 1. 1. Thess. 1. 1. but even them that were but Pastors (a degree lower than the other) He calls Epaphroditus his compation in labour, and fellow soldier, Phil. 2. 25. Epaphras, Tychicus, Clement, and others, his fellow-scruants, and his fellowlabourers, whose names are written in the book of life, Col. 1. 7. and 4. 7. Phil. 4. 3.  
2. They are not wont to speak of any faithful Minister, without signification of a special love and brotherly affection, they did bear unto them. So Peter using the testimony of Paul, for confirmation of a point of Doctrine, calls him his beloved brother, 2. Pet. 3. 15. So Paul calls Tychicus his dear brother, Ephes. 6 21. and Epaphras his dear fellow-servant, Col. 1. 7. Neither did he use these as words of course only.  
3. They are wont to show great care of the credit of other Ministers, which they spoke and writ of, especially, with their own people. So Peter speaks reverently of Paul, and maintains the credit of his Doctrine, against some that cavelled at it, 2. Pet. 3. 15, 16. And Paul, speaking of Tychicus, calls him a faithful Minister, Col. 4. 7. So speaking of Epaphras to the Colossians (where it seems, he was a Pastor, or an Evangelist) he saith of him, that he was for them a faithful Minister of Christ: and that they might the better respect him, he gives this testimony of him further, That he was earnest with God for them in prayer; yea, I bear him record (saith he) that he hath a great zeal for you. So when Timothy's ministry was to be employed among the Philippians, see how he commends him to them, Phil. 2. 20. 22. I have no man like minded, who will faithfully care for your matters. But ye know the proof of him, that as a son with the father, he hath served with me in the Gospel. And speaking to them of Epaphroditus (who, it seems was their Pastor) he commends him for the great care he had of them. Phil. 2. 26. He longed after you all, and was full of heaviness, because ye had heard that he had been sick. And when he had said, he would therefore send him to them speedily, he adds, Verse 29. Receive him therefore in the Lord with all gladness, and make much of such. See how careful he was to maintain and increase the credit of good Ministers, amongst their own people; and how far he was from engrossing all credit and esteem with the people into his own hands. And this mind was in our Saviour himself, who speaking to the people that had been john's hearers (and did admire him too much) he enters into a large commendation of john, and of his ministry, Matth. 11. 7. to 15.  
The Reasons of this Doctrine are principally two:  
1. For the calling and works sake wherein we are all employed, let a man 
Reasons.  so account of us, as of the Ministers of Christ, and stewards of the mysteries of God, 1. Cor. 4. 1. esteem them very highly in love for their works sake, 1. Thes. 5. 13. If Timothy come, see that he may be with you without fear (lack to his safety from the practices of any adversary, and provide for his comfort every way) for he worketh the work of the Lord, as I also do. Let no man therefore despise him, though he be a young man, 1. Cor. 16. 10, 11. which places do not bind the people only, but as also, to love and esteem one of another.  
2. Because this will greatly strengthen the credit of our ministry with the people, and cause them to regard us and our Doctrine the more, when they shall see agreement and love in one of us towards another. That it will greatly grace our ministry, we may see, Ps. 133. 1. Behold how comely a thing it is, for brethren to dwell together in unity: that is, to hold society and brotherly fellowship among themselves: And verse 2. It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that ran down to the skirts of his garment. So Esay 52. when he said, verse 7. How beautiful upon the mountains are the feet of him that declareth and publisheth peace, and declareth good things, and publisheth salvation: he adds as a reason, that made their feet so beautiful in the eyes of God's people, verse 8. Thy watchmen shall lift up their voice, and shout together: that is, they shall agree and consent together, they shall have but one voice. And that it will not only make our ministry more gracious in the eyes of God's people, but also more fruitful and profitable to them, that is as plain in the same place, Psal. 133. 1. where he doth not only say, It is a comely and pleasant, but a good and profitable thing for brethren, to dwell even together. And verse 3. he expresseth the fruit of it thus, It is as the dew of Hermon, that falleth upon the mountains of Zion. And when the Apostle describes the profit and power of prophecy (that is, of the true preaching of the Word) how it will make an infidel and ignorant man fall down on his face and worship God, and say plainly, God is in them indeed: He makes the consent and agreement that is among the Prophets, in their Ministry, to be one chief cause of it, 1. Cor. 14. 25. He is rebuked of all, he is judged of all. And on the contrary side, the disagreement and dissension that is amongst the Ministers, cannot choose but be a great stumbling block to the people, and means to hinder their profiting by the Word. No engine, that Satan or Antichrist have, doth endanger the Church more than this; and therefore nothing, that by their instruments they labour more in, than to blow the coals amongst us, and increase the heat of our contentions. Paul allegeth this for the reason, why he went up to jerusalem, to visit the chief Apostles, to acquaint himself, and to confer with them, lest by any means (saith he) I should run, or had run in vain, Gal. 2. 2. This is the cause of that strange earnestness and importunity that Paul useth in this matter, Phil. 2. 1, 2. If there be any consolation in Christ, if any comfort in love, if any fellowship of the Spirit, if any compassion and mercy, fulfil my joy, that ye be like minded, having the same love, being of one accord. And Phil. 4. 2. he speaks thus to two women (who though they were no Ministers, yet laboured with him in the Gospel, as he saith, verse 3.) I pray Euodias, and beseech Syntiche, that they be of one accord in the Lord.  
This Doctrine is of great Use, both to us that are Ministers of God, and to 
Use.  you that are his people; for we are all jointly to be exhorted by this Doctrine, first, to pray earnestly unto God (who only is the God of peace and love, 2. Cor. 13. 11.) that he would at length compound the dissensions that are in his Church, and work a holy concord amongst all his servants. This is every man's duty, neither may any look to prosper, that cannot do this, pray for the peace of jerusalem (which is by this means best procured) they shall prosper that love thee, Psal. 122. 6. Secondly, that every one of us would endeavour in our places, to procure it as much as in uslyeth, Matth. 5. 9 Blessed are the peacemakers.  
But beside this general, there is a particular use to be made of this Doctrine, both by us that are Ministers, and by all you that are God's people: but in this I desire to be more large, than the time will now permit me to be; and therefore I will defer it until the next day.   

Lecture the sixty fifth, September 11. 1610. JOHN FOUR XXXVI— XXXVIII.  
THere is particular Use to be made of this Doctrine; first, by the Ministers of the Gospel: and secondly, by all the people of God.  
All that are faithful Ministers are to be exhorted by this Doctrine, that 
Use for Ministers.  notwithstanding all excellency of gifts, or difference in judgement, or practice, that may be amongst any of them, yet they would seek to keep the unity of the Spirit in the bond of peace, to love and esteem one of another. That we may all of us receive the more good by this exhortation, I will speak of it distinctly, and show you, first, how far forth the Ministers of the Gospel must agree together: secondly, the reasons that may move us to seek this agreement: thirdly, the means whereby we may attain unto this agreement.  
For the first, we must know, there is nothing spoken (in the handling of this Doctrine) in favour of such Ministers, as are ignorant and ungodly men. None of us are bound to love and esteem of all Ministers. But (though in respect of their coat and function, they be accounted our brethren, yet) if they be Idols, or wicked and ungodly men, we are not bound to esteem of them. Nay, the more high and excellent the function and calling is, which they have taken upon them, the more vilely and contemptibly should all good men esteem of them. Matth. 5. 13. If the salt be unsavoury, it is fit to be trodden under foot of all men. If we cannot be familiar with such, if we can show no respect to such, let no man account us proud or malicious, we do no more than we are bound to do. The jove and agreement that should be between Ministers, binds us not to like of, or wink at the faults that are in Ministers. I know, some men count it a breach of the Church's peace, and an argument of a contenti●… and unquiet spirit in a Minister, if he speak against careless non-res●…ncy, if he reprove the idleness, and pride, or covetousness, or 〈◊〉 life of any Minister: But these men are much deceived. No m●…ns 〈◊〉 deserve so sharply to be reproved, as these sins of Ministers; for the●… are indeed the chief causes of all other sins committed in the land. 〈◊〉 2●…. 15. From the Prophets of jerusalem is wickeanesse gone forth into th●… 〈◊〉. And in this respect, when God's people in their public fast, made 〈◊〉 confession of those sins, whereby God had been most provoked ●…gainst them; they make confession, chiefly of the sins of their Magist●…s and Ministers, as the principal causes of all their plagues. Neh. 9 〈◊〉. Our Kings and our Princes, our Priests and our Fathers, have not done thy law, nor regarded thy commandments, nor thy protestations.  
Object. And whereas some are ready to say, this makes the ministry contemptible among the people.  
Answ. I answer: First, the Holy Ghost saith the quite contrary. These sins that some Ministers do commit, and the rest wink at, and will not reprove, are the true cause of that contempt the ministry is grown unto. Mal. 2. 9 I have made you to be despised, and vile before all the people, because ye kept not my ways, and have been partial in the law. Secondly, it is not unlawful to bring disgrace and contempt upon such Ministers. They were Preachers, whom both john Baptist, Matth. 3. 7. and our Saviour, Matth. 12. 24. calls generations of Vipers, and that in the hearing of them that were their ordinary hearers. And see what strange terms of disgrace Peter gives unto certain Preachers in his time, 2. Pet. 2. 12. They are bruit beasts, led with sensuality. And verse 4. Having eyes full of adultery, and that cannot cease to sin: they have hearts exercised with covetousness, and are cursed children.  
Object. Why but the pharisees sat in Moses chair, and taught some good Doctrine, and held many truths, in which respect, Paul, even after his conversion, calls himself a Pharisee, Acts 23. 6. so that there was great danger, lest our Saviour so disgracing their persons, might work in their hearers a contempt of their Doctrine.  
Answ. I answer: He saw, that (though they taught some truths, yet) by their life and other Doctrines, they did more hurt than good; and that the more credit they had with the people, the more hurt they were likely to do: and therefore he disgraceth them thus. But though we be not bound to esteem well of all Ministers, yet of all able and faithful Ministers we are. There hath been long (and is at this day) great difference of judgement amongst God's servants in our Church; some hold that there is a form of Church government set down in the Word, which was practised in the Apostles times, and which all Churches are bound unto, unto the end of the world: other of God's servants are of another mind. Some hold the ceremonies to be unlawful, others hold them to be lawful and fit. And this difference in judgement, hath wrought great alienation of heart and affection among God's servants: but this ought not to be so.  
1. We should reverence and esteem one another; so many as we see to be able, and painful, and godly men, we are to reverence and esteem of, notwithstanding these differences in judgement, we ought not to despise or condemn one another for these things. Rom. 14. 3. Let not him that eateth, despise him that eateth not, and let not him which eateth not, condemn him which eateth. The odious terms of Puritans, or Formalists, of schismatics, or Timeservers, ought not to be heard amongst brethren.  
2. We should avoid all bitterness of contention about these things. Though we differ in ●…udgement in these things, yet should we endeavour, that the people may discern no difference, nor disagreement in Doctrine amongst us. True it is, we may and aught to seek resolution for our consciences out of God's Word, even in these things, seem they never so small Rom. 14. 〈◊〉. Let every man be fully persuaded in his mind. And when we have received good resolution in these things, we ought to hold that fast, so far forth as God hath revealed his will unto us, the Minister especially, it is required that he hold fast the faithful Word, Tit. 1. 9 But if we descent one from another in these things, it must be without bitterness, in a brotherly manner. Ephes. 4. ●…5. Follow the truth in love, saith the Apostle. It is not to be held want of zeal, or alteration in judgement, but true wisdom in a Minister, to shun in his Ministry and Doctrine (so far as in him lieth) these points that brethren differ in; and to spend his time in such points wherein we all agree, and which are more profitable for the people to know. Acts●…0 ●…0. 20. In the building of Salomon's Temple, it is said, that there was no noise of hammer, or axe or any tool of Iron heard in the house, while it was building, 1. King. 6. 7. It were to be wished, that in our Ministry (whereby Gods spiritual Temples are to be built) there might be no noise heard of any jars or contentions that are among ourselves; but that we all would do as David did; though his brethren the jews had provoked him much, yet could he not be stirred to fight against them, but used all his skill and force against the Philistines, 1. Sam. 27. 7— 12. So should we all join our forces against the common adversary. It is promised as a blessed fruit of the Gospel, which every godly man prayeth for and desireth to see, Esay 11. 13, 14. That Ephraim and judah may cease to envy and vex one another, but that they may join together, against the common adversary.  
3. Howsoever we cannot agree in judgement, yet should we love one another, and be glad to embrace one another's acquaintance, and to rejoice one in another's gifts, and faithfulness, and success in his labours nevertheless, for the difference that is in judgement amongst us about these things. We have a worthy example for these things in the Primitive Church, Acts 4. 32. The multitude of them that believed were of one heart and one soul: and therefore it is said of them, Acts 2. 46. that they were not strange one to another, but maintained a sweet society together, and rejoiced one in another. They did eat their meat together with gladness and singleness of heart.  
The Reasons that may move us to this agreement, are these. 
Reason,   
First, the great advantage, that all sorts of wicked men, Papists, Atheists, and ignorant persons, take at our contentions and disagreements. When the Holy Ghost would intimate one cause why Abraham was so loath to fall out with Lot, so desirous to compound the differences that were between their herdsmen, he saith, Gen. 13. 7. And the Canaanites, and the Perizzites dwelled at that time in the land. Doubtless we have in our land many Canaanites and Perizzites at this day, that do take great offence at this, and make it their chief occasion to alienate their hearts from the truth of God, and from the reverence of our calling, Matth. 18. 7. Woe be to the world because of of offences: it must needs be, that offences shall come: it is just with God, and necessary, such wretches should have somewhat laid in their way to stumble at; but Woe be to that man by whom the offence cometh; woe be to us if we become occasions of such offence unto them.  
Secondly, such as we differ from in judgement, may be Gods dear children and faithful servants, though they err, and cannot see the truth in these matters, as we think we do. True it is, that God hath made this promise to all the faithful, jer. 32. 38, 39 They shall be my people, and I will be their God, and I will give them one heart, and one way, that they may fear me for ever. But this is meant, that in fundamental points they shall all agree. True it is also, that it is a thing greatly to be wished and sought after, that all God's servants might be of one judgement in all points. It is worthy to be observed, how oft the Apostle beats upon this point, 1. Cor. 1. 10. Be ye knit together in one mind, and in one judgement, and 2. Cor. 13. 11. Finally, brethren be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you. Phil. 3. 2. fulfil my joy, that ye may be like minded, having the same love, being of one accord, and of one judgement. The Apostle knew well, that the nearer we agree in judgement, the faster will our affections be knit one unto another. But though this be to be desired and endeavoured after, yet can it never be attained in this life, that all Gods faithful servants should agree in all points. Perfect unity, is not to be looked for in the Church of God, till the number of all the elect be fulfilled, till the Church be come to her perfection. Ephes. 4. 13. Paul speaking of the unity of faith, and of the knowledge of the Son of God, this unity, the perfect unity; tells us when it is to be looked for, Even when we shall all meet together, unto a perfect man, and unto the measure of the age of the fullness of Christ. It is great rashness and ignorance in any, to doubt of the soundness of every man's heart, that doth not receive and embrace every truth, that himself doth see. If one should say thus of any godly man that doth conform, Surely the truth is so clearly revealed in these points of difference in our Church, that he cannot choose but see it, only the love of the world, and fear of trouble, keeps him from acknowledging and yielding to it: or if another should say of any godly man that doth not conform, Surely it is not possible, but he seeth well enough, that these are but trifles, and not to be laid in balance with the liberty of his Ministry, only a carnal respect to his credit (because he hath stood out and spoken against these things) keeps him from yielding; surely both these should offend much. God forbid we should judge thus one of another. For my part, I am fully persuaded, there are godly and conscionable men on both sides, that will not stick to profess, every truth that God hath revealed unto them, how much soever they might disadvantage themselves thereby, in their credit and estate amongst men. It is of fundamental points that the Apostle speaketh, 2. Cor. 4. 3. 4. If our Gospel be then hidden, it is hidden to them that are lost, in whom the God of this world hath blinded their mind. For it is certain, that in as great matters as these are, about which we differ, there have been many of God's dearest children and excellent servants, that have not had the truth revealed unto them, but it was hidden unto them, they could not see it. Barnabas was a good man, and yet could not see that that Paul saw, how unfit it was to take john and Mark with them, who had before given great offence by departing from them at Pamphilia, and refusing to go with them to the work, Act. 15. 38, 39 And both he and Peter were good men, and yet could not see that that Paul saw, viz. that it was lawful and fit for them, to converse with the Gentiles, even in the presence of the jews, Gal. 2. 11— 14. God bestows his gifts on his servants in different measure and degree. He reveals some parts of his truth to some, which he conceals from others, even of his faithful servants; neither is there any, that clearly seeth the truth in all things, but in some points he is ignorant and doth err, 1. Cor. 13. 9 We know it in part, and prophesy in part. Yea say it were passion or prejudice, that blinded the judgement of him that differs from thee, (though that be a greater infirmity than simple ignorance) yet may he be a godly and good man for all that. You know who it was that said of himself and Barnabas, Act. 14. 15. We are even men subject to the like passions that ye be.  
Thirdly, if any be a godly man, and hath an upright heart, thou art bound to love and reverence him, how much soever his gifts are inferior to thine, or how much soever he differs from thee in judgement. It is certain, we are to acknowledge and reverence God's gifts, wheresoever we see them, though they be but such as may be in a wicked man. Though joab were but a natural man, an hypocrite, yet the Holy Ghost doth oft speak of and commend sundry good things in him: but if we see a man to be a godly man, to have an honest and upright heart, then are we much more bound to love and reverence him; yea we should be unwilling and afraid, to note or eye any of his infirmities so, as our hearts should be alienated or estranged from him. In this we should show ourselves the children of our heavenly Father, He hath not beheld iniquity in jacob, neither hath he seen perverseness in Israel, Num. 23. 21. Is he that differs from thee a brother, a child of God? take heed how thou despise him, take heed that thou love him. This was Abraham's reason to Lot, Gen. 13. 8. and Paul's, we should endeavour to keep the unity of the Spirit in the bond of peace, because there is but one body and one spirit, and we are called in one hope of our calling, Ephes. 4. 34. By this we know we are translated from death to life, because we love the brethren, 1. john 3. 14. And David makes this a note of one that shall go to heaven, Ps. 15. 4. that he honoureth them that fear the Lord. Yea, though he be far thy inferior, though he be full of infirmities, the Apostle chargeth Christian husbands to give honour to their wives as unto the weaker vessels, because they are heirs together of the grace of life, 1. Pet. 3. 7. We have heard what agreement ought to be among God's faithful servants; we have heard the reasons whereby they are to be moved to it: I will now proceed to the third and last point, which I told you I would handle in this exhortation: viz, the means whereby we may attain to this unity and concord; and they are principally three:  
1. If we would all of us seek after holiness; till than there can never be true peace amongst us, follow peace with all men, and holiness without which no man shall see the Lord, Heb. 12. 14. By this we know that we love the children of God, when we love God and keep his commandments, till then, we can never bear a true and holy love unto any man, 1. john 5. 2. Every man that truly fears God, is of a peaceable disposition, they are the quiet in the land, Psal. 35. 20. And the chief raisers and pursuers of contention in the Church, have been ungodly and graceless men such as serve not the Lord jesus Christ but their own belly, Rom. 16. 17, 18. And so doth the Apostle jude describe the seducers of his time to have been, jude 8. 11, 12. ungodly men cannot love nor endure such, as unfeignedly fear God; no, though they be such as agree with them in judgement in all points, that are in controversy in our Church, yet will they esteem them as Puritans, and hate them nevertheless, and experience showeth the truth of that which the Lord hath taught us, he that is upright in the way is abomination to the wicked, Pro. 29. 27. These men, howsoever they talk much, and pretend great care of the Church's peace, yet are indeed the the chief causes of all our contentions. They are like those mentioned, the words of their mouth are smother than butter, but war is in their heart, Psal. 55. 21. they hate peace, and the more we seek it, the more they are bend to war, Psal. 120. 6, 7. there is no hope at all of peace and agreement with such men.  
2. If we would all of us labour to be humble minded; for pride is the chief cause of contention, only by pride cometh contention, Pro. 13 10. He that is of a proud heart, stirreth up strife, Pro. 28. 25. and humility is the chief breeder and preserver of unity. If we desire to be kindly affectioned one to another in brotherly love, we must in honour prefer one another, Rom. 12. 10. And when he exhorts them to unity and love, he tells them first they must with all holiness and meekness and long suffering forbear one another, or else they can never keep the unity of the spirit in the bond of peace, Ephes. 4. 2, 3. And when he had exhorted them, Phil. 2. 2. to be of one accord and of one mind, he tells them, verse 3. that if they would do so, they must in lowliness of mind each esteem other better than himself.  
3. If we would all of us strive to be zealous of God's glory, and careful to set forward his work. The true way to have peace on earth, is to give glory to God on high, Luke 〈◊〉. 14.   

Lecture the sixty sixth. September 18. 1610. JOHN FOUR XXXVI— XXXVIII.  
THe Use that the people of God, that are hearers of the Word, are to make of the former Doctrine, is this, That seeing there ought to be no emulation among the faithful Ministers of Christ, but (how great inequality soever there be in their gifts, or in the fruit of their labours, or how great difference soever there be among them in judgement, yet) they ought all to love and esteem one of another. That therefore the people of God ought to esteem and reverence all Gods faithful Ministers, hear all, rejoice in all, praise God for all, notwithstanding any diversity of gifts, or difference in judgement, that they may discern among them. That as it is made a note of a man's sincerity, in the love of the Saints, when he loveth all the Saints, Ephes. 1. 15. Colos. 1. 4. Philem 5. because it is evident, such a one loveth a righteous man, in the name of a righteous man, not in any carnal respect, Matth. 10. 41. so this is a note of a man's sincerity, in his love to God's Ministers, when he loveth all God's Ministers; because this showeth he loveth a Prophet in the name of a Prophet, and not in any carnal respect, Matth. 10 41. True it is, that Christians may acknowledge a difference in the gifts of Teachers, and prefer one before another; yea, they should seek to have judgement, that they may be able to do it. It is Paul's prayer for the Philippians, Philip. 1. 9, 10. This I pray, that your love may abound yet more and more in knowledge, and in all judgement, that ye may discern the things that excel. Yea, they may desire to enjoy the benefit of the best gifts, to hear him that hath the best gifts. The speech of the Apostle is general, not to the Ministers only, but to the people in the Church of Corinth, 1. Corinthians 12. 31. Desire, even with zeal and holy emulation, the best gifts. And the rule which you should follow, in discerning who hath the best and excellentest gifts, is this: As in general, all men ought to esteem that the best gift, whereby the Church is most edified; it is the Apostles reason, 1. Cor. 14. 4. He that prophesieth, is greater than he that speaketh with strange tongues, because he edifieth the Church more: So in particular, every man is bound to be most thankful to God for, and esteem best of that Ministry, whereby himself hath received most good. By this reason, Paul challengeth respect and reverence among the Corinthians, above other Teachers, 1 Cor. 4. 15. Though ye have ten thousand instructers in Christ, ye have not many fathers. Thou hast cause to say, He is a good Preacher, by whom thou findest thou hast profited in knowledge and grace, whatsoever other men think of him. Thou mayst say, as 1. Cor. 9 2. If he be not a good Preacher unto others, yet doubtless, he is unto me. And indeed, he only is able truly to commend a Preacher, that can show ●…e hath profited and received good by his Ministry; when not his tongue only, but his life commendeth his Teacher: when the knowledge, faith, and sanctification thou hast received by his Ministry commends him, than thou commendest him well. 2. Cor. 3. 2. Ye are our Epistle of recommendation written in our hearts, (that is, wherein we do inwardly and heartily rejoice) which is understood and read of all men. 2. Yea, more than that, every Christian should desire to hear such, to live under such a Ministry, as he may profit by. It should not content a man, that the Ministry he liveth under, is a preaching Ministry, unless it be such a one, as he may profit by; such a one, as if he be but a babe in Christ, can give him milk, speak to his capacity, teach him plainly and familiarly; and such a one, as if he be passed a child, grown to further ripeness, is able to give him stronger meat. It is noted for a property of the ordinance of God, that it is able to build further, to go forward with God's building, Acts 20. 32. And God's people should desire the sincere milk of the Word, that they might grow thereby, 1. Pet. 2. 2. Many Christians (doubtless) are too indifferent in this point; they respect not this in the Ministry they live under; though it be such as they cannot profit by, they care not, they grieve not, they seek not further, they make God's service nothing but a matter of formality and indifferency. And this indifference in the people, maketh many Ministers more idle and careless, in stirring up Gods gifts in themselves, than otherwise they would be.  
But though the people may acknowledge a difference in the gifts of Teachers, and ought not to rest in any Ministry they cannot profit by, yet are they not to despise any. Many hearers offend much, in a partial and factious estimation they have the Ministers of the Gospel in. And this partiality I find ariseth from two grounds:  
1. The respect they have to difference of judgement, that is among us in smaller matters (such as I spoke of the last day) for in this respect, there be many that affect such only as are of their own minds, with the dislike of all others, that are of another judgement. One sort have this prejudice against them that dislike the ceremonies, that for that very cause they despise them, refuse to hear them, speak all evil of them, whatsoever their gifts, or doctrine, or life be. Another sort conceive such a dislike against them that are conformable, as they will not acknowledge, nor make use of the excellent gifts God hath bestowed upon such, only for this cause.  
2. The second ground of this partiality, is the respect they have to the great difference of gifts that is among Preachers; and in respect of this, there be many that will hear, and follow, and admire some teachers, whom they judge to be of excellent gifts, but despise and contemn all others.  
This factious disposition in the hearers of God's Word, hath in all ages been the cause of much confusion in the Church of God, and greatly hindered the fruit of the Gospel of Christ. So when Paul complaineth, 1. Cor. 1. 11. that he heard, there were contentions among them; he giveth this for the cause, Verse 12. Every one of you saith, I am Paul's, and I am Apollo's, and I am Cephas. q. d. Every one maketh choice to himself of some one Preacher, whom he doth admire and follow, with contempt of all other; and how can it choose then but there must needs be contentions among you? and 1. Cor. 4. 6. he forbiddeth them to swell one against another, for any man's cause. Christians grew very bitter, and swollen one against another in the quarrel of their teachers, because one would esteem and admire the teacher he affected, another his, with the disparagement and disgrace of all others. And whereas they in whom this humour reigneth, are wont to glory, as if they had more judgement, and could discern better of gifts than others (Alas poor people, that esteem so highly of such a man's gifts (say they) if they had any judgement and understanding, they would count him no body) the Apostle telleth us, it is quite contrary, and that this argueth rather, that they had very little judgement or grace in them; yea this made them uncapable of profit by the word; while they were of this mind, they could not profit by it, 1. Cor. 3. 1. I could not speak unto you as unto spiritual, but as unto carnal men, even as unto babes in Christ: and vers. 4. for when one saith I am Paul's, and another, I am Apollo's, are ye not carnal?  
I will therefore give you some remedies out of God's Word, against this humour, some reasons to dissuade Christians from this partiality in judging and affecting of their teachers. Of that former, which riseth from the respect they have to our difference in judgement about discipline and ceremonies, I will say nothing now, but refer you to that I spoke of this matter the last day. For if these differences should cause no breach of love, or alienation of affections between us that are Ministers, (as I showed you then at large) then much less may they give just occasion to God's people, to dislike or despise any able and faithful Minister.  
I will therefore come to the second, and give you some Reasons, why the difference and inequality of our gifts, should not cause you to dislike any, in whom you discern any measure of gifts and faithfulness; but you ought to esteem and reverence all, be willing to hear all, rejoice in all, praise God for all.  
First, there may be great difference of gifts in Ministers, without any inequality at all, for which the one should be preferred before the other. You may hear many teachers, and observe a difference in all their gifts, and yet not be able justly to say which of them all hath the best gift, because every one of them excelleth in his kind. God giveth his gifts to his Church in a marvelous great variety, insomuch as you shall scarcely hear any two Preachers, but you may observe some difference in their gifts. 1. Cor. 12. 4. There are diversities of gifts (saith the Apostle) but the same spirit. If any man have received a gift (saith Peter) let him minister the same one to another; that is, employ it, put it forth, as good disposers of the manifold grace of God. The grace of God this way, is very manifold and divers. john Baptist had a very powerful gift to terrify secure and obstinate sinners. Luke 1. 17. He came in the spirit and power of Elias. Our Saviour on the other side had a very mild gift, Matth. 12. 20. He would not have broken the bruisedreede, nor quenched the smoking flax. The tenderest and weakest conscience might have heard him without fear. No one man hath all gifts that belong to the Ministry; but he that excelleth other men most in s●…me gifts, hath other of his fellow-servants, that match and excel him in other gifts. Among the twelve Apostles, it is very likely that Peter in some gifts did excel the rest, and that was one cause, among others, why Christ did in special give to him the charge of feeding his lambs, john 21. 15. And yet for a powerful gift in reprooving sin and denouncing Gods judgements, james and john excelled him, and were therefore surnamed by Christ, Bonarges, sons of thunder, Mar. 3. 17. Which also may seem to be the cause why Herod and the jews raged most against james, Acts 12. 2. Paul had many excellent gifts, both for knowledge, 1. Cor. 11. 6. and for utterance too (though he spoke so of himself in the former place, according to that conceit the Corinthians had of him) Acts 14. 11. The people at Lystra called him Mercury, because he was the chief speaker; he had a better utterance than Barnabas: and yet in a gift to comfort those that were afflicted in mind, it may seem Barnabas excelled him, who had therefore that name given him by the Apostles. He was called of the Apostles Barnabas, which is by interpretation, the son of consolation, Acts 4. 36. And in respect of this gift we read of him, Acts 11. 24. he was a good man, and full of the Holy Ghost, and of faith.  
So to one God hath given an excellent gift for interpretation of the Scripture, and to breed and increase knowledge in men; to another an excellent gift for application, and to breed conscience and good affections in men. This is the Apostles meaning, when he saith, 1. Cor. 12. 8. To one is given by the spirit the Word of wisdom (this is the Pastors' gift) and to another the word or utterance of knowledge by the same spirit, that is, the Teacher's Spirit.  
And if you observe this, you shall find, that though some one may have some more of these gifts than another (as some are very good both at teaching and exhortation) yet no one man hath all gifts, nay none hath many in the like measure and degree. Many ascribe this diversity of men's gifts to the difference of their education, or industry, and think if such and such were as good scholars, or would study and take pains as much as others, they might teach as well as such a one doth, and exhort as well as such a one. And indeed much is to be ascribed to study and diligence in this case; for God useth now to give his gifts by such means, give attendance to reading saith the Apostle, 1. Tim. 4. 13. But this is not all; but this diversity of gifts cometh of God's free disposition, so as though we were all equal in learning, and equal in diligence, yet would there be diversity in our gifts. This is that which the Apostle saith, 1. Cor. 12. 11. All these things worketh the self same spirit, distributing to every man severally as he will. Yea this maketh greatly for the glory of God and the benefit of his Church, that the Lord hath thus dispensed his gifts, that he hath given so great variety of gifts to his servants, and not given all to any one man. For first, this doth much magnify the largesse and bounty of God, and the riches of his mercy toward his Church, Christ in his great triumph over Satan and all the enemies of our salvation, when he ascended up on high, and led captivity captive, gave gifts unto men in this great variety. To some he gave the gifts fit for Apostles, to some for Prophets, to some for Evangelists, to some for Pastors, to some for Teachers, Ephes. 48 11. Secondly, this was necessary in respect of the several dispositions of God's people: for as it is with the bodies of men, all like not the same meat, and therefore God in his goodness hath provided such variety of his creatures to serve every appetite. So for some this man's gift is fittest, others will profit more by another's gift; yea the same man may for knowledge profit best by one man's gift, for memory by ano there's, for conscience and affections by a third man, john had one gift meet for the disposition of some kind of men, and our Saviour a very divers gift from his, yet more meet for the disposition of some kind of men, Matth. 11. 17— 19 Thirdly, the Lord hath done this for the increase of love and unity among his servants, that we might see the need we have one of another, even of every one of God's servants, and so might love and esteem of all accordingly, 1. Cor. 12. 21. The eye cannot say to the hand, I have no need of thee, nor the head again to the feet, I have no need of you.  
So that to conclude this first reason, If Christians were as they should be, it would be a great benefit to them to hear (if it were possible) all God's servants. It was so to the first and Primitive Church of jerusalem, when all the Apostles and sundry other worthy men did exercise their Ministry at jerusalem, the faithful did greatly profit in knowledge and grace by the great variety of God's gifts in his servants, as it appears by many testimonies the Holy Ghost giveth of them, Acts 2. 42— 46. and 4. 32— 37. We might see just cause (if the fault were not in ourselves) to praise God for his great bounty, in bestowing such plenty and variety of his gifts, and we might also receive good by every one, whether Paul or Apollo or Cephas all are yours, 1. Cor. 3. 22.  
But this that God hath given for so great a benefit, most men (through their corruption) have turned to a great mischief. It were a great benefit to some, if they never had heard any but their own Pastors; for by hearing men of other gifts which they better affect, they grow to a loathing of the gifts of their own Pastor and of all other men; but this shall doubtless tend to their further condemnation, if they profit not but receive hurt by this great variety of gifts God hath bestowed upon his servants, as is plain by that exprobration our Saviour useth against the jews that profited neither by john's ministry nor by his, Luke 7. 31— 35.  
Secondly, even where there is apparent inequality of gifts to be discerned, yet no one should be so admired, as that others should be despised. For first, a man may be a faithful Minister, sent, and approved of God, and yet his gift far inferior to other of his fellow-servants: even he that received but two talents, and gained but other two with them, had the commendation of a faithful servant, as well as he that received five and gained five, Matth. 25. 22, 23. Secondly, the Word of God should be esteemed, and received not for his sake that bringeth it, but for his sake that sendeth it, even the Scribes and Pharisees so long as they sat in Moses chair, and taught nothing but the Doctrine of Moses, were to be respected in that which they taught though they were most wicked men, Matth. 23 2, 3. And the contempt that is done to the Ministry of the meanest whom Christ sendeth, is done to him, He that receiveth whomsoever I send receiveth me, joh. 13. 20. and he that despiseth him despiseth Christ, Luk. 10. 16. Thirdly, thou mayst profit by him that hath the least gift, if the fault be not in thyself, Every gift that the meanest of God's servants hath, is given him for the profit of the Church, 1. Cor. 12. 7. Ye may all prophecy one by one, that all may learn and all may be comforted, 1. Cor. 14. 31. for thy profit dependeth not so much on the gifts of the teacher, as on God's blessing, it is God that giveth the increase, 1. Cor. 3. 7. and who can tell whose Ministry he will bless most? the wind bloweth where it listeth, john 3. 8. And he oft worketh most mightily by the weakest means, my strength is made perfect in weakness, saith he, 2. Cor. 12. 9 And that which is said of the works of mercy, Eccl. 11. 6. In the morning sow thy seed, and in the evening withhold not thine hand, for thou knowest not whether shall prosper either this or that; may fitly be alluded to in this case, hear one of God's servants as well as another, at one time as well as at another, for thou knowest not whose Ministry it is, what Sermon it is that God will please to work most within thy heart, and make most effectual to do thee good.    


THE SIXTY SEVENTH LECTURE, ON SEPTEMBER, XXV. MDCX.  JOH. FOUR XXXIX, XL. 
And many of the Samaritans of that City believed on him, for the saying of the Woman, which testified, He told me all that ever I did.  
So when the Samaritans were come unto him, they besought him that he would tarry with them; and he abode there two days.  
WE have already heard in the eight former verses, what speech passed between Christ and his Apostles, after the woman of Samaria was gone from him to call her neighbours. And therein we have heard, that our Saviour, so soon as she was gone from him, did foresee what success she would have, and what a number of her neighbours she would draw unto him. The expectation of their coming, filled his heart with such joy, and desire of their salvation, that he forgot his hunger, and the faintness of his body; yea, he useth it as a reason to stir up his Disciples to zeal and diligence, because they should by and by see, by the great number of the Samaritans that would flock unto him, that God's people were now prepared to receive the Gospel. In these words, and the two verses following, the Evangelist declareth how that was indeed fulfilled, that our Saviour did foresee and speak of; for many of the Samaritans come to him, and bring with them hearts well prepared to receive good by him. They believed in him, before they came to him, upon that which the woman had spoken of him: they came to him, with a desire to be instructed by him; and therefore they entreat him to make some abode with them, and when they had prevailed with him so far, as that he was content to lodge with them two days, they made good use of him, while they had him among them: for they received such confirmation in their Faith, by that which they heard from him, as they profess to the woman, that the light they received from her, was nothing to that they had gotten by hearing of him. By her speech they were brought to believe, that he was a Prophet; but by hearing of him, they were well assured, that he was more than a Prophet, even the Saviour of the world.  
The four verses divide themselves into two parts: For the Evangelist setteth down, First, the beginnings of the faith and conversion of the Samaritans, verse 39, 40. Secondly, their increase and proceedings therein, verse 41, 42. In the beginning of their faith he observeth three things: First, the cause and means whereby it was wrought: Secondly, the effect and fruit whereby it showed and manifested itself, verse 40. Thirdly, the respect Christ had unto them, when he saw it in them. The means whereby these beginnings of faith were wrought in them, was that which they had heard the woman say of him. And what was that? they heard the woman testify (that is, protest and affirm with great earnestness and affection, as jesus being troubled in spirit testified and said, (that is, spoke it with great earnestness and vehemency of affection) verily, verily, I say unto you, that one of you shall betray me, joh. 13. 21.) that he had told her all things that ever she did. How this is to be understood, we heard, when I spoke of verse 29. He had told her sundry things that were so secret (viz. that she had had five husbands, and that now she lived in whoredom) that by that she knew well, he was able to tell her all that ever she did; and therefore out of the abundance of her affection (in an Hyperbole and excessive kind of speech) she said, and testified, that he had told her all that ever she did: which they had reason to give credit to, because out of her zeal and desire to do them good, she was so willing to publish her own disgrace. And this speech of the woman (whereas one would have thought, it might have made them afraid to come unto Christ, lest he should have told them also all their secret sins, yet God so prepared their hearts, & wrought so with them, that this) was that that brought them to believe and to come unto him. For by this they understood he must needs be a Prophet at the least; and because the Church had now been long without any Prophet, and they knew (by the Scriptures) that about this time the Messias was to come, they were induced to believe that this was indeed the Messias.  
The effect and fruit, whereby these beginnings of their faith did show and declare themselves, are set down, vers. 40. When they were come to him, they besought him, that he would tarry with them. So soon as they were come to him, even before they had heard him themselves (that it may appear to be a fruit of that faith, which the woman's speech had wrought in them) they earnestly invite him to come to their City, and to tarry with them. And this they did, partly to show their love and respect unto him, in giving him entertainment, and chiefly out of that desire they had to be instructed by him, and to be further confirmed in that faith, which was already begun in them. The respect Christ had unto them, when he discerned these beginnings of faith in them, is set down in the last words of verse 40. for he yielded to their request and abode with them two days. And this shall suffice to be spoken for the interpretation of this Text: Now let us come to those Doctrines, that the Holy Ghost intendeth to teach us from this example: First then, we must observe here how easy of belief these Samaritans were; first, upon the speech of one poor woman, many of them believed in Christ. She told them, he had made known to her all that ever she had done; she told them this in a very earnest manner; she appealeth to their conscience, whether this could be any other than Christ; she desired them to go with her unto him; and hereupon many of them believed, and went out unto him, to invite him unto their City. Secondly, the Holy Ghost commendeth them for this, and our Saviour giveth that approbation unto them in this, and showeth that respect unto them for it, as we shall scarce read he did the like unto any other.  
And from thence we have this Doctrine to learn:  
That it is a great grace of God, and sign of election in any, to be tractable, and teachable, easily drawn to receive and believe the truth of God, 
Doct. 1.  ready to yield unto it, when it is once revealed unto him. True it is, that men may be too credulous and light of belief, it is noted for the property of a silly man, to believe every thing he heareth, the simple believeth every word, Pro. 14. 15. They should not be so simple, as (in the matters that concern their souls) to receive aught upon the credit of any man, how good soever he be; no, nor upon the credit of a whole Church: but they ought in this case to try before they trust, to examine that that is taught them, by the holy Scriptures, whosoever hath been their Teacher: So it is said of those worthy Christians at Beraea, that they examined diligently the Doctrine, even of Paul and Barnabas, they examined their Doctrine by the Scriptures, and are commended for it, Acts 17. 11. Yea, we have a strait commandment for this, take heed what ye hear, Mar. 4. 24. prove all things, 1. Thess. 5. 21.  
But yet when once the truth is revealed to them, they ought to yield presently unto it, to receive it with all readiness. So it is said of those worthy hearers, Acts 17. 11. that they received the word with all readiness of mind. This readiness consisteth in four points:  
1. When we go to hear or read God's Word, we should go with an open heart, willing to learn whatsoever God shall be pleased to teach us. This mind was in Cornelius, Act. 10. 33. we are all here present before God, to hear all things that are commanded thee of God. This is made a note of the true subjects of Christ, Esay 32, 3. The eyes of the seeing, shall not be shut, and the ears of them that hear, shall hearken: As if he should say, Whatsoever they see, they shall willingly see, and whatsoever they hear, they shall willingly hear. We should even be glad to understand and learn, whatsoever God shall be pleased to teach, Acts 2. 41. The faithful are called such, as gladly received the Word.  
2. When we go to hear or read God's Word, we should go with a full resolution, that when he shall reveal his will unto us, we will obey it. This resolution was in the Church, he will teach us of his ways, and we will walk in his paths, Esay 2. 3. This mind was in David, Psal. 119. 33. Teach me, O Lord, the way of thy statutes, and I will keep it unto the end. And Verse 34. Give me understanding, and I will keep thy law; yea, I will keep it with my whole heart. Yea, even when he had fallen grievously, yet so soon as God sent his servant to him, to show him his sin, he yielded presently, 〈◊〉 Sam. 12, 13.  
3. When once God hath revealed his will by his Word unto us in any thing, we must not dare to dispute, or cavil against it, be it never so contrary to our reason, be it never so much against our own humour. Rom. 9 20. O man, who art thou, that wilt reason the case with God? Every thought within us must be brought into that captivity, into that obedience of Christ (2. Cor. 10. 5.) as that they may not dare once to rise up within us against any truth of God: For this we have a notable example, job 6. 24. Teach me, and I will hold my tongue, and cause me to know wherein I have erred: As if he should say, Reveal to me by thy Word, wherein I have offended, and I will lay my hand upon my mouth, I will not dare to reason in the defence of it.  
4. We should be ready to receive God's Word, and be informed in his will by any, how much soever he be our inferior. This is that that the Prophet speaketh of the powerful work of God's Word and Spirit, Esay 11. 6. where it prevaileth, it maketh them that were before as Wolves, and Leopards, and Lions, so tame that a little child may lead them. This job professeth of himself, job 31. 34. Though I could have made afraid a great multitude, my wealth and authority was such, that I could have crushed them by my power; yet the most contemptible of the family did fear me: so I kept silence, and went not out of the door. If the meanest of my family had come to me, and said, Sir, you have broken God's law, you have sinned against God, I durst not have fretted against him, or rejected his counsel, but I would have yielded to him, and humbled myself, and shut myself within my closet, till I had made peace with God. The like example we have in David, 1. Sam. 25. 32, 33. Abigal a weak woman, and the wife of his enemy, that had contemned and reviled him, cometh to him, even when he was in a great heat against Nabal, and putteth him in mind, that if he should follow his passion, and revenge himself, he should sin against God; he scorned not her counsel, nor said, Shall I that am a Prophet and a King, be taught and directed by a foolish woman? But he yielded presently, though he were in so great a passion; he durst not but receive God's Word at the hands of any person how mean soever: yea, he praiseth God for her, Blessed be the Lord God of Israel, which hath sent thee this day to meet me, and blessed be thy counsel, and blessed be thou, which hast kept me this day from coming to shed blood.  
The Reasons of this Doctrine, why we must receive God's truth, when it is once revealed unto us, with such readiness, why we must be so apt to 
Reasons.  believe it, to yield unto it, are these: 1. Because the Lord hath promised, that such as shall offer themselves to be taught by him, with such yielding hearts, them he will teach and guide, he will preserve them from error, he will resolve them in the truth, and give them a comfortable assurance in the matters of their salvation, the law of the Lord will give wisdom to the simple, Psal. 19 7. The meek he will guide in judgement, and the meek he will teach his way, Psal. 25. 9 If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself, john 7. 17. so this here in this place. And on the other side, such as are unwilling to see the truth, will not with love receive it, the Lord is wont to leave them in uncertainty, and to send them strong delusions, that they may believe lies; to show himself as unwilling to teach them, as they are unwilling to learn of him. When our Saviour had spoken of that fearful judgement upon the jews, hearing they should hear but should not understand, and seeing they should see but should not perceive, he gives this for the reason, that they had closed their own eyes, and had not been willing to see and receive the truth that God revealed unto them, Matth. 13. 14, 15. And the Apostle prophesying of them that should fall away unto Popery, tells us that therefore God would send them strong delusions that they should believe any lie, because they would not receive the truth with love when it was taught unto them, 2. Thess. 2. 10, 11. An example hereof we have in Ahab, he was not willing to be taught by God's faithful Prophet, but hated him, and therefore God sent a lying spirit into his false prophets that might deceive him, 1. King. 22. 8. 12. 2. The Lord's sovereignty over us is such, as it becometh us to yield absolute obedience to him, without all reasoning or gainsaying, O man, who art thou that repliest against God? Rom. 9 20. This reason the Lord giveth, ye shall keep my Sabbaths, and reverence my Sanctuary, and why? I am the Lord, Levit. 26. 2. This made Eli so to yield, that he durst not once winch against a message God had sent him by young Samuel, It is the Lord, (saith he) let him do what seemeth him good, 1. Samuel 3. 18. 3. It is not possible God's Word should deceive us, Thy testimonies are very sure, Psalm 93. 5. All the words of my mouth are in righteousness, there is nothing froward or perverse in them, Proverbs 8. 8. and therefore there is just cause we should receive it with all readiness.  
The Use of this Doctrine is for Reproof. For if this be a sign of 
Use.  grace to be so apt to receive God's truth, when once it is revealed unto us, then surely, many of us will be found to be void of grace, that yet think very well of ourselves.  
1. There be many have heard sundry truths often taught, and plainly confirmed by the Word of God, that cannot discern them, nor be persuaded of them; as touching the observation of the Sabbath, the frequenting of the exercises of Religion, etc. And why canst thou not yet see, nor be persuaded in these things? Surely, if thou hadst a good heart, half the teaching thou hast, would persuade thee, the very entrance into God's Word (the first hearing of it) would have given thee light, Psalm 119. 130. Thou hast an ungracious heart, and that is the cause thou canst not see these truths, nor be persuaded. If our Gospel be hidden, it is hidden to them that are lost. These women that were ever learning, and never able to come to the knowledge of the truth, were such as were laden with sins, and led away with diverse lusts, 2. Tim. 3. 6, 7. To these I may say, Thou canst not now see, nor be persuaded of these truths, but thou shalt one day, there shall be only fear to make you to understand the hearing, when God's terrors shall come upon you, which none of you can tell how soon they may come, they will make you to understand well and believe those things which you have heard, and will not now believe, Esay 28. 19  
2. There be many that dare reason and dispute against manifest truths, that use to exercise their ripe heads and fresh wits, in wrestling with the truth of God, and take it for a glory, to give it a foil; that toss God's Word up and down like a tennis-ball, and show no more reverence to it in their talking of it, nor give more authority to it, than to a piece of Tully. So far as they see reason for it, they will receive it, and no further. To these men I may say, as job 9 4. Who hath hardened himself against him, and prospered? It is made a note of God's child, to tremble at his Word, Esay 66. 2.  
3. There be many, that are so far from practising what they hear, and obeying the truth, that they glory in this, that they can give us the hearing; but are not so foolish to believe, and be ruled by us, or to alter their course for any thing we can say. These men glory in their shame: for there is no worse sign of Reprobation than this. Elyes' sons harkened not to the voice of their father, because the Lord would slay them, 1. Samuel 2. 25. I know that God hath determined to destroy thee, because thou hast not harkened unto my counsel, 2. Chron. 25. 16.   

Lecture the sixty eighth. October 2. 1610. JOHN FOUR XL.  
WE have already heard, that in this verse, and that before, the Evangelist sets down the beginnings of the faith and conversion of the Samaritans, and that therein he observeth, 1. The cause and means whereby they were wrought, verse 40. 2. The effect and fruit whereby they showed themselves. 3. The respect Christ had unto them, when he saw in them these beginnings of grace. The first of these is set down, verse 39 which we finished the last day; it remaineth, that we proceed to the two last, set down in this verse. The effect and fruit, whereby these beginnings of grace did show themselves, was this, When they were come to him, they besought him, that he would tarry with them. And this they did, 1. Out of their love and reverend respect unto him, that they might give him entertainment: 2. Out of their desire to make use of him, and to be further instructed by him.  
Now for the first of these two respects, it is to be observed, 1. That they who before would have been unwilling to give him entertainment, though he had desired it, the Samaritans refused to receive him, or give him lodging, Luke 9 53. yea, to have performed a far less kindness to him, as we may see, verse 9 this woman ye know refused to give him a little water to quench his thirst, now they begin to believe, beseech him earnestly to abide with them. 2. They show this kindness and respect unto him, though they knew they should hereby expose themselves to the hatred of their neighbours. 3. They do this, because they believed him to be a Prophet; for as yet they were not persuaded fully (as it seemeth, verse 42.) that he was the Messias. 4. They are commended by the Holy Ghost, and approved by Christ for it; which teacheth us:  
That it is the property of all that have received any true beginnings of grace, to love, and be glad to show kindness unto the Prophets and Ministers 
Doct. 2.  of God.  
This the true servants of God in all ages, have declared in four points: 1. Such as before their conversion were the proudest contemners of them and their Ministry, have after their conversion ever been wont to show great reverence and respect unto them. See this in Naaman the Syrian. He that a little before was in a rage against the Prophet, 2. King. 5. 11. so soon as ever he was by his miraculous cure brought to the true God; he with all his train came and stood reverently before him, and would fain have showed real kindness and bounty unto him, ver. 15, 16. see it also in those that Peter converted; they that a little before mocked the Apostles, and counted them no better than men that were drunk, Acts 2. 15. presently upon their conversion come and speak reverently unto them, and seek to them for comfort, ver. 37. yea they have been apt to exceed that way, as we know Cornelius was, when he fell down at Peter's feet and worshipped him, Act. 10. 25. 2. They have ever borne a most loving and kind affection unto them, when he took his leave of the Disciples at Ephesus, they all wept sore and fell on his neck and kissed him, Acts 20. 37. when he was to go from Tyre, all the Disciples with their wives and children brought him on his way, Acts 21. 5. The Philippians loved their Pastor Epaphroditus so dear, that he (being dangerously sick at Rome) took great care to keep it from their knowledge, because he knew it would grieve them so much to hear it, Phil. 2. 26. 3. They have showed great care of their peace and preservation from trouble and danger, when Paul would have adventured (for the appeasing of the tumult at Ephesus) to have gone out to the multitude, and to have spoken to them, the Disciples besought him not to do it, nor they would not suffer him, Acts 19 30, 31. when the Disciples at Ptolemais had heard by Agabus what troubles Paul should endure at jerusalem, they besought him with many tears so earnestly not to go thither, that they even broke his heart with their kindness, Act. 21. 12, 13. Priscilla and Aquila to save his life, had laid down their own necks, adventured their own lives, Rome 16. 4. 4. They have ever been ready to show their reverence and love unto them, by entertaining them gladly, maintaining them and ministering unto their necessities. The Shunamite and her husband you know what kindness they showed to Elisha, and what entertainment they gave him, 2. King. 4. 8. 10. The good women that followed Christ, and found comfort in his doctrine, ministered unto him of their substance, Luk. 8. 3. Lydia after she was converted, constrained Paul and his fellows to come to her house and to abide there, and professeth she should have taken it for a sign that they had doubted of the truth of her conversion, if they had refused to accept of that kindness, Acts 16. 15. and the jailor washed the wounds of Paul and Silas, and gave them kind entertainment in his house, Acts 16. 33, 34. The Galatians thought nothing too dear to bestow upon Paul, though it had been to the plucking out of their own eyes, Gal. 4. 15. The Philippians sent relief oft to Paul when he was in prison, Phil. 4. 10. 14. 16.  
The Reasons of this have been two:  
1. The comfort they have received by them. For if men esteem of the 
Reasons.  message that is brought unto them, they cannot but esteem of the messenger that bringeth it. If they have once found comfort in their doctrine, they must needs esteem of their persons, esteem them very highly in love for their works sake, 1. Thess. 5. 13. The Elders (specially) that labour in word and doctrine are worthy of double honour, 1. Tim. 5. 17. How beautiful are the feet of them (how welcome are they) that bring good tidings of peace, yea, he speaks of this as of an unseparable consequence of the Gospel in some of those to whom God gives preachers of his own sending, Rom. 10. 15.  
2. That they may thereby help the truth itself, and further the Lords work in their ministry, we ought to receive such that we might be fellohelpers to the truth, 3. john 8. so Paul saith of the house of Stephanas, that by the kindness they showed him, they helped him in his Ministry, 1. Cor. 16. 15, 16. And Hezekiah by the kindness he showed to the Levites, and by the provision he made for them encouraged them in their ministry, 2. Chron. 30. 22. and 31. 4. God's faithful servants have many discouragements in their ministry from the wicked; and they had therefore need of this help from the kindness of the godly toward them.  
The Use of this Doctrine is,  
First, for the Ministers, then for all God's people. For we that are Ministers 
Use. 1.  are to be admonished, that we so carry ourselves in our ministry, as we may deserve this love and respect from the people of God. Every ignorant, careless and unconscionable Minister is apt to urge this doctrine of the duty and respect the people owe to God's Ministers, but they never consider what manner of Ministers they have been, to whom God's people have given this respect, and for what reasons it is due unto them. If thou be faithful and profitable in thy ministry, they that unfeignedly fear God, cannot choose, but unfeignedly reverence and love thee. 
2. 1. Exhortation.   
The Use that God's people are to make of this Doctrine is,  
First, for Exhortation, that they would be content to receive this truth as well as others, and not to reject it, because we seem herein to plead for ourselves. Be not un willing to learn from us, even those duties you owe to us as well as others; nor count it folly, or pride, or covetousness in us, when we teach you such things; for 1. We are bound to teach you the whole counsel of God, Acts 20. 27. 2. Remember, whatsoever corruption may be in our hearts in delivering of it, yet no part of God's truth hath any corruption in it, all the words of my mouth are righteousness, there is nothing froward or perverse in them, Pro. 8. 8. 3. A Minister may teach the people what respect they owe to him, and yet be neither proud nor covetous. Paul himself taught this doctrine, and pleaded for special reverence and respects at the Corinthians hands, 1. Cor. 4. 15. and for love, Gal. 4. 17. and that they would pray for him, Ephes. 6. 19 and even pleadeth for maintenance also, 1. Cor. 9 1. 4. We respect not ourselves so much as the people's profit in teaching this.  
Secondly, for Reproof: for if every one that hath received any true beginnings 
2. Reproof.  of grace, doth bear this reverence and love to God's Ministers; then surely many that take themselves to be right good Christians, have no grace in them. For 1. Many esteem not at all, nor show any reverence to any Minister, because he is a Minister; but though he be such a man as for birth, education, learning, wisdom, speech and conversation, they could reverence; for this very cause only they despise him, because he is a Minister. To these I will say no more, but wish them well to consider what Christ saith, Luke 10. 16. He that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me. 2. Some will seem to love preachers, but will part with nothing to maintain them. Like to that hypocrite, that saith unto his poor brother that is naked and destitute of daily food, depart in peace, be thou warmed and filled (God help thee, get thee to a good fire, get thee some meat) but gives him nothing, I am. 2. 16. This is the cause of that general complaint that is made in all places, where the Ministers maintenance riseth from the benevolence of the people, that even where the people are most forward, it useth to decay much in a very short time. I would wish these to consider the charge God gave his people, take heed to thyself, that thou forsake not the Levite as long as thou livest upon the earth, if thou dost, thou shalt have the worst of it thyself, Deut. 12. 19 and the practice of God's servants, who have ever been wont to keep a proportion, between the blessing God hath given them in outward things, and their liberality in contributing to the maintenance of God's service, since the people began to bring the offerings into the house of the Lord, we have had enough to eat and have left plenty, for the Lord hath blessed his people, and that which is left, is this great store. The people's readiness to pay their tithes & offerings, brought God's blessing upon them; and the more God blessed them, the more liberally and cheerfully they brought in their tithes and offering to the Priests and Levites, 2. Chron. 31. 10. 3. Some (and that a great some too) are wont to withhold that, which by God's law and man's is due unto the Minister; they think ever the Minister hath too much; they envy and cannot endure he should live so plentifully; they count him covetous if he seek his own, though in the most peaceable manner that he can; yea where is a man to be found, almost, that payeth his tithes willingly? which yet the Minister hath as much right unto by law, as they themselves have to any thing they possess. These I would have to remember, that all men of worth were wont to count it their honour to give somewhat to the maintenance of God's service, David the King, and the chief fathers, and the captains over thousands and hundreds and the Captains of the host; and Samuel the Seer, and Saul the son of Kish, and Abner the son of Ne'er, and joab the son of Zeruiah; were wont to dededicate of their substance and of the spoils that they won in battle, to maintain the house of the Lord and his service there, 1. Chron. 26. 26, 27, ●…8. 2. That God promiseth this as a blessing to his Church, that in the plenty and abundance he would give to his people, his Ministers should also be plentifully provided for, when he had spoken of the plenty of wheat, and wine and oil, and cattle (abundance of all earthly blessings) that he would give unto his people. he addeth, And I will satiate the souls of the Priests with fatness, and my people shall be satisfied with goodness saith the Lord, jer. 31. 12. 14. 3. That of all thefts and oppressions, this is the most dangerous and damnable, when men by fraud or violence withhold that which is due to the Ministers of God: will a man rob God? yet ye have robbed me. But ye say, wherein have we robbed thee? In tithes and offerings, Ye are cursed with a curse, for ye have robbed me, even this whole nation, Mal. 3. 8, 9  
3. For comfort to such as are Patrons to good Ministers, as relieve and countenance them; no good work you can do, will give that assurance of God's blessing in outward things, as this. I have heard it oft said of some, that their bounty unto Ministers did undo them; but I could never hear it proved. I doubt not, but such might fall into decay (for God's promises for earthly blessings are all with this condition, so far as shall be good for them) but this, doubtless, was not the cause of it. Mark the promise of God, Honour the Lord with thy substance, and with the first fruits of all thine increase; so shall thy barns be filled with plenty, and thy presses shall burst out with new wine, Pro. 3. 9 10. Bring ye all the tithes into the storehouse, that there may be meat in mine house; and prove me now herewith, saith the Lord of hosts, if I will not open to you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sake, etc. And all nations shall call you blessed, for ye shall be a delightsome land saith the Lord of hosts, Mal. 3. 10, 11, 12. Observe also the experimennt of this in sundry examples, who were greatly blessed of God for this, the widow of Sarepta for providing for Elia, 1. Kings 17. 15. the Shunamite for providing for Elisha, 2. King. 17. 30. Ebedmelech for the kindness he showed to jeremy, jer. 39 17. Yea, in temporal things, even wicked men have been blessed of God for this, Rehoboam and his Kingdom were so for harbouring and entertaining the faithful Levites, 2. Chron. 11. 17. Secondly, if you do this with a good heart, and show this love and respect unto them, even for their works sake, it will yield you great assurance of a better reward also, even of spiritual and eternal blessings, He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward, Matth. 10. 41. That Nehemiah knew this well appears by his prayer, when he had taken order that the Priests and Levites might be plentifully provided for, Remember me O my God (saith he) concerning this, and wipe not out the good deeds that I have done for the house of my God, and for the offices thereof, Neh. 13. 14. And Paul assures the Philippians, that the kindness they showed to him in ministering unto his necessities, was a fruit that would abound unto their account when the day of their account should come, it would be abundantly rewarded, Phil. 4. 17.   

Lecture the sixty ninth. October 16. 1610. JOHN FOUR XL.  
IT remaineth now, that we proceed to the second end and respect they had in beseeching him to tarry with them, and that was (as appeareth plainly by the two verses following) that they might be instructed by him: they invited him to tarry, not only that they might show kindness to him, but that they might receive good from him. Yea, this was the chief respect they had in beseeching him so earnestly, that he would tarry with them: 1. They unfeignedly desired to be instructed by him: 2. They fully purposed to believe and obey his Doctrine. From thence we have this Doctrine to learn:  
That this is the chief way whereby men are to show their love and respect to the Prophets of God, when they make use of their gifts, and seek to 
Doct. 3.  be directed by them, when they receive and obey their Doctrine. This shall be proved in the example of such, as the Holy Ghost hath commended for their love and respect they have borne to God's Prophets and Ministers. We read of great reverence that Cornelius showed to Peter, Act. 10. 25. He went out to meet him, and fell down at his feet: and doubtless, the rest of his entertainment was answerable. But the best entertainment he gave him, and that wherein he showed most reverend respect unto him, is mentioned vers. 33. We are all here present before God, to hear all things that are commanded thee of God. We read of certain women, that showed exceeding love to Christ: 1. They ministered to him of their substance, Luk. 8. 8. 2. They forsook him not in his troubles, but followed him to the very Cross, & as they went, showed their affection in weeping and lamenting for him, Luk. 23. 27. 3. They continued all the time of his Passion beholding him and being eye and eare-witnesses of all that he endured and spoke, Mat. 27. 55. 4. When he was dead, their affection toward him died not, but they observed the place where he was buried, and went and prepared ointments to embalm his body, Luk. 23. 56. But were these the only ways whereby they showed their love and respect unto him? No, they made use of his Ministry. Mat. 27. 55. They had followed him from Galilee to jerusalem in his last journey, when he took more pains in preaching (as I showed you not long since) than he had done before in so much time all his life long: yea, as it will appear to them that well weigh the speech of the Evangelist, Luk. 8. 1. they made use of his gifts, not only publicly, but privately also. Before the multitude assembled, and Christ began his Sermon to them, these women & the Twelve were with him. Yea, only they (indeed) may be said to receive God's Prophets, and to give them that entertainment that is due unto them, who make use of their Ministry, & will be directed by them, and obey their Doctrine. Paul is earnest with the Corinthians, that they would receive him 2. Cor. 7. 2. Receive us, we have done wrong to no man, we have consumed no man, we have defrauded no man. His meaning was, not to crave of them kindness in any outward entertainment; for he was not among them, nor purposed to go shortly to them, but only he desireth them to obey his Doctrine. Matth. 10. 14. Whosoever shall not receive you, nor hear your words, when you depart out of that house or city, shake off the dust of your feet. It may be, the Apostles might come into many a town, that would give them good entertainment for their miracles which they wrought, and into many a house that would receive and welcome them for kindred sake; but such receive you not, saith our Saviour, unless they hear and obey your Doctrine. And therefore what outward kindness soever they may offer to do unto you, they shall receive the reward of such, as have contemned and rejected Gods Prophets. I will give you a plain example for this. It is said of our Saviour, joh. 1. 11. He came unto his own, and his own received him not. How is this meant? Did not the jews receive him? they flocked after him by great multitudes to hear him, Luk. 12 1. 2. They oft praised him highly, and accounted him to be an excellent Prophet, Luk. 7. 16. 3. They invited him to their houses, and made great feasts for him, Luk. 14. 1. 4. They would have bestowed great preferment on him, they would have taken him by force to make him a King, joh. 6 15. how is it then said, that they received him not? Surely, because they obeyed not his word; they would not be taught and directed by him, as john the Baptist interpreteth it, john 3. 32. What he hath seen and heard, that he testifieth, but no man receiveth his testimony.  
The Reasons of this Doctrine are three:  
1. In respect of God. It is the commandment and will of God, that all 
Reas. 1.  men should make their use and profit of such gifts, as he hath bestowed on any of his servants, above themselves; else they sin against God, and do contempt to his good gifts. The Queen of Sheba is commended by our Saviour, for coming from the utmost parts of the earth, to make use of the excellent knowledge God had bestowed on Solomon, Mat. 12. 42. And how did sue it? she asked him questions, and propounded all her doubts unto him, 2. Chron. 9 1. And the like is spoken to the praise of all the Kings of the earth, 2. Chron. 9 23. All the Kings of the earth sought the presence of Solomon, to hear his wisdom, that God had put in his heart. So children should make use of the knowledge that is in their parents, and move questions to them, Deut. 6. 20. When thy son shall ask thee in time to come, what mean these ordinances, and testimonies, and laws, which the Lord our God hath commanded you? And wives should make use of the knowledge God hath given their husbands, above them, 1. Cor. 14. 35. If they would learn any thing, let them ask their husbands at home. But specially the people of God should make use of his Ministers this way, not only to hear them publicly, but privately to move questions to them, and to inquire the will of God at them in all their doubts. For this means God hath sanctified above all others to that end. Mal. 2. 7. The Priest's lips should preserve knowledge, and they should seek the law at his mouth. Hag. 2. 12. Ask now the Priests concerning the law. And so we shall find God's people have made great use of their Ministers gifts this way, even in private. Our Saviour's Disciples did so, Mar. 4. 10. and 7. 17. and 10. 10. So the Christians in Corinth moved their doubts to Paul in sundry cases of conscience, 1. Cor. 7. 1. 10. 22. And at Ephesus he did much good in private houses, Acts 20. 20.  
2. In respect of God's Prophets. This is the best way whereby Christians may yield comfort and encouragement unto good Ministers, when they make use of their gifts, and show themselves desirous and ready to receive good by them. See a notable example of this in Titus, his spirit was refreshed much by all God's people at Corinth, 2. Cor. 7. 13. how? by the use they made of his gifts, they received him with great reverence, and were obedient to his doctrine, as appear vers. 15. This hath ever been the mind and speech of a faithful Minister, which Paul expresseth, 2. Cor. 12. 14. I seek not yours, but you. The Apostle, when he chargeth the faithful so to carry themselves toward their Ministers, as they may do their work with joy, and not with grief, Heb. 13. 17. he telleth them how they may do that, Obey them, and submit yourselves. No kindness that any can show us, can so bind us to them, as this, when they make use of our Ministry, and profit by us. Mar. 3. 34, 35. He looked round about on them, which sat in compass about him, and said, Behold my mother and my brethren: For whosoever shall do the will of God, is my brother, etc. Nay, we can have small comfort in the maintenance and countenance we have from such, as receive no good by our Ministry. I cannot say it is unlawful for a Preacher, to take maintenance from them that receive no good by his Ministry, so long as he doth his endeavour faithfully to do them good; but surely, a little kindness received from the other, doth him more good, and is sweeter to him than a great deal from such men. They that Christ is said to receive maintenance from, were such as made use of his Ministry, Luk. 8. 3. And he biddeth his Apostles, when they came into any city or town, to inquire who was worthy in it, and there to abide, till they went thence, Matth. 10. 11.  
3. In respect of themselves: for this is the only sure argument that their hearts are upright in the love they show unto Preachers, when they make use of their gifts, and will be directed and ruled by them. By all other ways but this, a man that hath no grace may show love and kindness to God's Minister. Herod reverenced john, Mar. 6. 20. Nabuchadnezzar did patronise jeremy, and countenanced him, and maintained and provided liberally for him, jer. 39 11, 1●…. yet had neither of these any grace in them.  
The Use of this Doctrine, is for Reproof of diverse sorts of men, which all 
Use.  of them pretend much love and respect to good Ministers, yet it is not with an upright heart, or such as shall be able to yield them any sound comfort in the evil day. 1 Such as love them, and will commend and countenance them, and maintain them too; yet they seldom or never hear them, or make use of their Ministry; and yet they bless themselves in this, as in a great sign of grace, that they love and maintain good Preachers. To these men I say, this may procure thee a temporal reward, as it did Potiphar to have joseph in his house, though he made no use of his knowledge and piety, Gen. 39 5. God blessed the Egyptians house for Joseph's sake. But sound comfort this can never yield thee; for thou receivest not a Prophet in the name of a Prophet, Mat. 10. 41 but either out of a natural affection thou bearest to the man, or carnal respect thou hast to thine own credit, or some light that thou hast received from God's Word, that it is good to love Preachers, or some taste thou hast had of the power and sweetness of his Ministry, whom thou dost thus affect; but none of all these respects will yield a man any sound comfort, but rather be a strong evidence against him in the day of the Lord. 2. Such as not only like, and commend, and maintain Preachers, but hear them also ordinarily, yet never make any use of their gifts in private, never move any questions to them, nor seek to be directed and informed by them in the will of God, concerning any their particular and private occasions. The will of God is, that the Minister should be resident, and dwell upon his charge. He is called a watchman to the house of Israel, Ezek. 3. 17. The Priests had therefore their lodgings appointed them near the house of God, 1. Chro. 9 27. for this cause (among others) that the people, if they had any doubts to propound to them, and occasion to inquire the will of God of them, might know where to find them. But our Ministers may be none resident well enough, all the week long, for any use the people will make of them this way, unless it be to baptise a child, or bury a corpse, or visit one that is sick, they can spare him well enough. And for visiting the sick, if he be such a one, as useth to deal plainly, and will not suffer them to pass to hell in a dead sleep, he shall not be oft troubled that way: and when he cometh, what use make they of him? Surely, they use to propound no doubts to be resolved in, but only to have him pray, and speak some comfortable words to them, they send for him. Of David we read, that he kept always a Prophet about him, even when his state was but mean and poor, yet had he the Prophet G●…d with him, 1. San. 22. 5. And why? To be directed by him in the will of God, in all his occasions; as we may see as it appears by his consulting with Nathan, 2. Sam. 7. 2. yea it may seem by that which we read, 1. King. 1. 27. that he was never wont to undertake or resolve upon any matter of great moment, till he had first consulted with the Prophet, and enquired what the will of God was in that case.  
And now adays also many keep good Prophets about them, but what use make they of them? Surely, little more than they might do of a dumb Minister; yea, they count it a disgrace to make a Prophet of their counsel in any thing.  
Let a Minister be with them never so oft at their Tables, never so long in their houses, they will make no use of his gifts, seek no direction from him in any case of conscience. Let a Lawyer be with them, they will make use of his knowledge: let a Physician be with them, they will move some questions to him concerning his art; only the Divine is the man they can make no use of. And what is the reason of this? is it because they are full of knowledge, they know as much as we can teach them? Indeed, conceitedness is a great cause. But (alas) there be many main points in Religion, that they are very ignorant in. What is then the chief cause? Surely, men have no care to please God, and to know his will; if they had, they could not but have many doubts: when this care was wrought in john's hearers, they came to him after this manner, what shall we do? and what shall we do? Luk. 3. 10. 12. 14.  
And there is no man, that hath a care to know Gods will, but he shall have many doubts. There was never any proved a good scholar in any learning, but he that had doubts, and would move questions. Neither is there any man, that hath a true care to please God, but he hath many occasions in his life, to inquire whether that he doth be agreeable to the will of God, or no. In the times of superstition, men gave too much to their Priests, when they thought no sin could be pardoned, unless they confessed it to a Priest, and took his direction for their repentance; but the profaneness of these times hath drawn men too far into the other extreme, that they have no need of the Ministers direction in any thing.  
3 Such as will indeed move questions, but they are curious (of such things as God hath not revealed in his Word) or at least vain & unprofitable, Tit. 3. 9  
4. Such as will move questions only to try the Minister's judgement, that they may take advantage, either at his insufficiency, or at his dissent in judgement from other Preachers, as the Scribes and Pharisees did unto our Saviour, they moved questions to him tempting him that they might have to accuse him, joh. 8. 〈◊〉.  
5. Such as will hear & commend a good Preacher, and thank him even for such Sermons, as wherein he hath touched them most nearly, but will reform nothing, nor practise what they hear, such were the Prophet's hearers, they heard his words but would not do them, with their mouths they showed much love, but their heart went after their covetousness, Ez. 33. 31.  
The third and last thing to be observed, in describing the beginnings of the faith and conversion of the Samaritans, is the approbation Christ gave unto them; He abode with them two days: which we shall not read he did upon the entreaty of any other: & which showed his special love to them, and desire he had to perfect the good work that was begun in them. Which teacheth us this doctrine: That they that unfeignedly desire to know the will of God, God will provide means for them, that they may be instructed. Two plain proofs 
Doct.  we have of this, in the example of the Eunuch. Act. 8. and Cornelius, Act. 10.  
To confute the blasphemous Doctrine of the Papists, that deny the people can grow to any certainty in the knowledge of Religion, or that they should 
Use 1.  be allowed to read the Scriptures.  
2. To show the true cause why so many continue still under the heavy judgement of a dumb Ministry; they are such as you may read of, even such as say unto God, Depart from us, for we desire not the knowledge of thy ways, job 21. 14.  
But of this Doctrine we have formerly spoken at large; and therefore this shall now suffice to be spoken of it.    


THE SEVENTIETH LECTURE, ON OCTOBER XXIII. MDCX.  JOH. FOUR XLI, XLII. 
And many more believed, because of his own Word.  
And they said unto the Woman, Now we believe, not because of of thy saying, for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the World.  
WE have already heard, that in the two former verses, the Evangelist hath set down the beginnings of the Faith and Conversion of the Samaritans. By the speech and persuasion of a poor Woman their Neighbour, many of them did believe in Christ, and they testified and declared their Faith, by coming to him, and beseeching him that he would tarry with them; and our Saviour so far approved of them for these beginnings of Faith, which he discerned in them, that he yielded readily to their request, and abode with them two days. Now in these words I have read unto you, the Evangelist sets down their increase and proceedings in Faith, and what use they made of our Saviour in those two days that he spent among them. And in setting this down, he offereth four principal points to our consideration. 1. That by this abode which Christ made among them, they increased greatly in the number of Believers: for many that made no reckoning of the Woman's words, nor would (upon her persuasion) stir out of their doors to go to him; yet when he was come unto them, and they had heard him teach, believed in him: Many more believed, because of his own word. 2. That they increased greatly in the measure of their Faith also: for whereas they that had believed in him, upon the Woman's speech, were but weak in Faith, and not fully resolved, whether he were the Messia or no; now (by hearing him) they were confirmed and fully assured, that he was indeed the Christ, the Saviour of the world. 3. The reason is set down why they did thus increase, both in the number of Believers, and in the measure of their Faith, Because of his own Word: because they had heard him themselves. 4. They make confession of this their Faith, and certainty they were grown unto; as also of the means, whereby they were brought unto it, unto the woman that was the first instrument of their conversion, and profess plainly to her, that the good they received by her was nothing to that which they had gotten by hearing him themselves. They said unto the Woman, now we believe, not because of thy saying, for we have heard him ourselves.  
First then we must observe here, that which the Evangelist speaks of, the increase of the number of Believers among the Samaritans, in that short space that Christ tarried with them. Many more believed because of his own Word. From whence we learn:  
That a man may be one of God's Elect, though he cannot profit by some 
Doct. 1.  means of his salvation, that God offers unto him; though he do not profit by the means of his salvation at the first. See the proof of this Doctrine, first, in the example the Holy Ghost hath given us in this place: 1. These Samaritans, mentioned in the 41. verse, were the Elect of God, as well as those mentioned in the two former verses, else they could not have believed. 2. Look what means the other had to bring them to the faith, these had the very same: for the woman had spoken, and persuaded, and dealt as earnestly with them as with the other, vers. 28. when she ran from Christ into the city, She said unto the men (that is, to all indifferently) Come and see, etc. 3. These had had greater means to bring them to Christ than the other: for (beside the speech of the Woman) they had also the example of many of their Neighbours to provoke them. 4. Yet neither the Woman's speech, nor their Neighbour's example, could prevail with them: but when they had heard Christ themselves, than they believed on him.  
Now before I proceed further in the confirmation of this Doctrine, three Cautions must be first premised, to prevent the mistaking of it. 1. All whom God means to save (ordinarily) shall have the means of grace vouch safed unto them, at one time or other, and shall have also grace given unto them to profit by them. Other sheep I have (saith our Saviour, john 10. 16.) which are not of this Fold, them also I must bring, and they shall hear my voice. And again, vers. 27. My sheep hear my voice. And as it is a good sign, God hath an Elect people in that place that he giveth the means of grace unto (as is plain by that reason he gives to Paul why he would have him continue in Corinth, for I have much people (saith he) in this city, Acts 18. 9, 10.) and on the other side an evil sign, that a people are such as God hath no gracious eye or respect unto, when he denieth them the means of grace, the time of this ignorance (while he denied to the people that lived in that time the means of grace) God regarded not, Acts 17. 30. So is it also a good sign of Election to every particular person, when God gives him not only the means of grace, but also a heart to profit by them, so many as were ordained unto life believed, Acts 13. 48. and the contrary is a fearful sign of Reprobation, when God giving to a man the means of grace, denies him a heart to profit by them, ye therefore hear not because ye are not of God, joh. 7. 47. I know that God hath determined to destroy thee (saith the Prophet to Amaziah) because thou hast done this, and hast not harkened unto my counsel, 2. Chron. 25. 16. 2. It is a comfortable sign of a man's election, when he receives the Word with all readiness, and his heart makes answer unto God so soon as he calls upon him, when thou saidst, seek ye my face, my heart said unto thee, thy face Lord will I seek, Psal. 27. 8. These were more noble than those in Thessalonica, in that they received the word with all readiness, Acts 17. 11. And on the other side it is a dangerous sign of Reprobation, when a man doth wilfully put the Lord off, and taketh day with him. He that refuseth thus to come when God calleth him, hath just cause to fear, God will call him no more, Because I have purged thee (used the means, and endeavoured to purge thee) and thou wast not purged; thou shalt not be purged from thy filthiness any more, Ezek. 24. 13. 3. The Lord hath been wont, when he hath given the means of grace to a people, to make them effectual to the Conversion of so many as he means to save, within a very short time after they have first enjoyed them. And (if we observe this well) we shall find, that such Preachers as God hath made most fruitful in their Ministry, have converted more to God, at their first coming to a People; and that their labours afterward, have served rather to confirm and build men forward, than to convert them. It is noted of Peter's Ministry, Acts 10. 44. that even while he was preaching unto Cornelius, and those that were there assembled, the Holy Ghost fell upon all them that heard the Word. And Paul, Phil. 1. 5. speaking of the success of his ministry among the Philippians, praiseth God for the fellowship they had in the Gospel from the first day (that he had preached unto them) until then. And he twice puts the Thessalonians in mind of their state when he came first among them. 1. Thess. 1. 9 They show what manner of entering in we had unto you, and how ye turned from Idols to God, to serve the living and true God: and 2. 1. Yourselves, Brethren, know our entrance in unto you, that it was not in vain. As if he should have said unto them, O those were comfortable times. So doth he put the Galathians in mind of the great success his Ministry had among them, at his first coming unto them, Gal. 4. 13, 14, 15. So the Holy Ghost speaking of the first Sermons that Paul and Barnabas preached to the Gentiles at Antioch, saith, Acts 13. 48. that at the hearing of them, as many as were ordained to eternal life (among them) believed.  
These Cautions being premised; we shall (yet) find the Doctrine to be most true, That even among the Elect themselves, there is great difference to be observed, in their receiving and profiting by the means of their first Conversion unto God.  
See the proof and confirmation of this Doctrine in three several points.  
1. A man may be the Elect Child of God, and be a fruitless hearer of some good Preachers, and yet profit by some other. The Ministry of john the Baptist was a very holy and powerful Ministry, and the whole drift of it was to draw men to believe in Christ; and yet many of God's Elect that had heard him, could not be converted by him to the Faith, which yet afterward, when they came to be hearers of Christ himself, became true Believers, and said, john did no miracle, but all things that john spoke of this man were true. And many believed on him there, john. 10. 41, 42. So it is evident, that many of those five thousand that were converted by two Sermons that Peter made, Acts 4. 4. had heard Christ himself preach sundry times (as is plain by Luk. 19 48. and 21. 38. where it is said that at Christ's preaching in the Temple, (immediately before his Passion) all the people resorted daily to him to hear him) yet could not be converted by him. By stronger and more excellent means they could not be converted, and yet were converted by weaker means.  
2. A man may be a fruitless Hearer a long time, even of that Ministry that God hath ordained to convert him by, and yet afterward profit by it. With many of his Elect the Lord hath been fain to stand long at the door and knock (as he speaketh, Reuel. 3. 20.) before he could get entrance into their hearts; to continue the means long unto them before they have profited by them. Many of God's children have been like young Samuel, 1. Sam. 3. 10, the Lord hath called them oft by the Ministry of his Word, before they could answer him, or once discern that it was he that spoke unto them. There hath been many a one that hath been a hearer a long time, before he hath been won unto God; yea, that hath heard the same Preacher many a time without all fruit, by whose Ministry at the last he hath been converted unto God. There were many of God's Elect that heard that powerful Sermon of Peter, mentioned Acts 2. and profited not by it; which yet hearing him at another time were converted by him: for those two thousand that we read were added to the Church in jerusalem, Acts 4. 4. and that by his Ministry, as may appear (Acts 3. 12. 48.) had certainly heard that Sermon, and seen also the fruit of it, as is plain by that we read, Act. 2. 5, 6. for the multitude of them that were in jerusalem heard that Sermon.  
3. A man may be the Elect child of God, though he can receive no good by the most powerful and fruitful Ministry, till God have prepared him by humbling him greatly through fore affliction. Paul himself may be a notable example for this. It is not to be doubted, but that he, living in jerusalem while all the Apostles continued there (for he was brought up in that City at the feet of Gamaliel, Acts 22. 3. and there he gave consent to the death of Steven, Acts 8. 1. and there he began to persecute the Saints, Act. 26. 10, 11.) and the Church did so flourish there, did hear the Apostles preach sometimes, and heard Steven dispute with the Libertines, and Cyrenians, Acts 6. 9 and yet, till God by his mighty hand had humbled him, all this did him no good at all.  
The Reasons and grounds of this Doctrine are principally three:  
1. The Elect of God have no better hearts by nature, than the worst of all the Reprobate have. Till God be pleased to call them, to open their 
Reason.  ears, and incline their hearts, they are every whit as backward and untoward as the worst: they are by nature the children of wrath, even as others, Ephes 2 3.  
2. The Conversion of God's Elect depends wholly upon the free pleasure and will of Almighty God, and not upon any thing that is in man himself. The Wind bloweth (saith our Saviour, john 3. 8.) where it listeth, (and when it listeth also) so is every one that is bor●…e of God. Of his own will (saith the Apostle, james 1. 18.) begat he us, with the word of Truth.  
3. The Lord hath herein had respect unto his own glory. Which this way is better seen and manifested than otherwise it could be: for if all the Elect should profit by every good Minister of God, or if they should profit presently so soon as ever they do enjoy the means of grace; certainly the glory of this mighty work of God would be ascribed either to the means, or unto some good inclination that is in our own hearts, and not to the Lord himself only.  
This Doctrine we may make good Use of, both towards ourselves, and towards others also. First, let no man abuse this Doctrine unto Presumption, 
Use.  and say, I may be God's Elect child, though Inever received good yet by any Sermon in my life: But let every man account it a fearful sign, and a just cause of trembling, if God have given him good means of grace, and he hath enjoyed them long, even such means as he hath seen many others have received great good by, and yet he cannot profit by them, he cannot believe and obey the truth. For, 1. It is no small sin to neglect, or not to receive good by the means of grace. If it were, our Saviour would not have spoken of it as he did, Matth. 10. 15. Uerily I say unto you, it shall be more tolerable for the Land of Sodom and Gomorrah in the day of judgement than for that City. 2. If a man do wittingly neglect to regard and obey the means of grace presently, so soon as God offereth them unto him, while it is called to day, he is in danger to be given up of God unto hardness of heart, Heb. 〈◊〉. 13. 3. Though it be not always (as we have heard in the Doctrine) yet it is for the most part a sign of a man that God hath not ordained to life, but determined to destroy, to enjoy long excellent means of Conversion and Repentance, and to receive no good by them, as I showed you even now out of joh. 8. 47. and 2. Chron. 25. 16. And as is also plain by that speech the Lord useth, Pro. 1. 24. 28, 29. because I have called and ye refused, I have stretched out my hand and no man regarded; They shall call upon me, but I will not answer, they shall seek me early but shall not find me, because they hated knowledge.  
Secondly, let us learn by this, to praise God, for the great variety and choice of worthy Ministers that we may hear. Take notice of the gracious respect God hath had to thee in it. As he hath provided for every age, for every constitution, bodily food that may be fit for it; so hath he done for thy soul. If thou canst not profit by one, thou mayst by another. Despise not therefore the Ministry of any of God's servants, but hear all, esteem of all: for what knowest thou which is the Preacher, or which is the Sermon that God hath appointed to work thy salvation by? That which the Apostle saith, 1. Cor. 3. 5. is oft to be thought upon by God's people: We are the Ministers by whom you must be brought to Faith; but which of us is the man by whom this work shall be wrought in any of you, that depends wholly upon the will of God, as God shall give to every man.  
Secondly, towards others also, this doctrine teacheth us how to stand affected: we that are Ministers must not be discouraged, because we see 
2.  so little fruit of our labours in them that hear us. They that are most untoward, may profit by us one day, though they do not yet: we must therefore according to that of the Apostle, 2. Tim. 2. 25. instruct still the worst of them with meekeness, proving if God at any time will give them Repentance. We must hearken to that counsel of Solomon (though given by him in another case, and to another purpose) Eccles. 11. 6. In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good. 2. Thou that art a private Christian, learn not to despair of any how ignorant, unreformed, or profane soever they be, so long as God is pleased to give them the means of grace, and makes them willing to hear; but hope well of them. When john Baptist saw the Pharisees and Sadduces come to his Ministry, though he knew them to be most wicked men (even a generation of Vipers, Matth. 〈◊〉. 7.) yet doth he note this to be a good sign in them, a sign that somebody had warned them to fly from the wrath to come.   

Lecture the seventy one. November 13. 1610. JOHN FOUR XLII.  
THe last day we heard that the Evangelist describeth in these two Verses (this, and the former) the use and profit that the Samaritans of Sychar made of our Saviour Christ, in those two days that (upon their earnest entreaty) he made his abode with them. And therein observeth, 1. How the number of Believers increased among them in that time. 2. How they that before had begun to believe through the speech and persuasion of the Woman, did increase in the strength and measure of their Faith, in this short time that he spent among them. The former of these two points is set down in the 41. Verse, which we handled and finished the last day. Now we are to proceed unto the latter, which is contained in this verse. Wherein we are to observe four principal points: 1. The object of their faith, that is, the thing they believed, viz. That he was the Christ, the Saviour of the World. 2. The certainty of their faith, We know he is indeed the Christ, etc. 3. The means whereby they were brought unto this certainty or ground, whereon they did build this their faith, viz. his own Word, We have heard him ourselves. 4. The fruit and effect whereby they declared this increase and measure of their faith, namely, the Profession they made, both of this certainty they were grown unto, and of the means whereby it was wrought in them; unto the Woman that had been the first instrument of their Conversion. Of these points we will speak in order.  
And for the first, touching the object of their faith, the thing they believed. Before we can receive our instruction from it, two doubts are to be resolved, for the better understanding of the words: 1. Whether this was a saving and justifying faith, to believe thus in general concerning Christ, that he was the Saviour of the World. 2. Whether they did believe, that all men should be saved, as their words seem to import.  
For answer to the first, I say: 1. That this had not been a justifying Faith, or such as would have saved them, if they had only believed thus 
Quest. 1.  in general, and been fully persuaded, that Christ is the Saviour of the World, unless they had also believed in particular, that he was their Saviour: for thus much many Reprobates, and the Devils themselves have been persuaded of. Thus much Caiphas could see, and did prophesy of, john 11. 51, 52. that jesus should dye, not for that Nation only, but that all God's children, that were scattered abroad, should be gathered into one by him. Thus much the Devil did know and profess, Luke 4. 41. Thou art the Christ, the Son of God. The Faith of God's Elect is more particular than so: it enableth every faithful man, to apply Christ to himself, and to rely upon him, to trust, and put his affiance in him, for his own salvation: it makes him able to say, Esay 9 6. To us a Child is borne, to us a Son is given: and with Thomas, john 20. 28. Thou art my Lord, and my God: and with Paul, Gal. 2. 20. He loved me, and gave himself for me. No man can be saved by the blood of Christ, unless it be thus sprinkled and applied to him by the Spirit of God. 1. Pet. 1. 2. Elect unto Sanctification, through the obedience, and sprinkling of the blood of jesus Christ. It is therefore called, Heb. 12. 24. The blood of sprinkling. Therefore true Faith is called a believing in his Name, john 1. 12. Rom. 4. 5.  
2. Under these general words, their particular, and justifying Faith was implied. As if they should have said, We know indeed he is the Saviour of the world, therefore our Saviour. So in the Confession that Peter made of his Faith, Matth. 16. 16. though the words be general, and none other than the Devil used, Luke 4 41. Thou art the Christ, the Son of the living God: yet in his heart he made particular application of them to himself, or else Christ would not have answered as he did, verse 17. So in the Articles of our Faith that concern the Church: though the words be general, and such as an Hypocrite may say without hypocrisy, and believe; yet the faithful makes particular application of them to himself. As if he should say, I believe this, and know it belongs to me, and take comfort in it.  
For answer to the second Question, I say, their meaning could not be as their words seem to import: but by the World, they mean all the 
Quest. 2.  Elect of God, that were to be gathered out of the whole world. This answer shall be cleared, and confirmed unto you in three Points: 1. That the World in this place cannot possibly be taken for all mankind. 2. That by the World may well be meant the Elect only, that are scattered throughout the World, 3. The Reason why the Holy Ghost (intending only to teach that Christ is the Saviour of all the Elect) useth this Phrase to express it by, and calls him the Saviour of the World.  
1. That the world in this Place cannot be taken for all mankind, is evident: because then, this sentence should be contrary to many other plain places, which teach us, that Christ is not the Saviour of all mankind. For it is expressly said in Scripture, 1. That many in the world shall not be saved by him. Matth. 7. 22, 23. Many will say unto me in that day, Lord, Lord, have we not by thy Name prophesied, etc. And then will I profess to them, I never knew you. 2. Yea, that the greatest part of men in the world shall not be saved by him, wide is the gate and broad is the way that leadeth to destruction, and many there be, that go in thereat, because strait is the gate and narrow is the way that leadeth unto life, and few there be that find it, Matth. 7. 13, 14. 3. That he shall be an occasion of damnation to many in the world. Rom. 9 32. 3. They have stumbled at the stumbling stone, as it is written, B●…held I lay in Zion a stumbling stone, and a rock to make men fall. 4. God doth not so much as offer Christ, nor make him known to all men in the world. For as it was under the Law, he hath not dealt so with any nation, and as for his judgements they have not known them, Psal. 147. 20. so may it truly be said, that in every age since, there hath been many thousand souls, that never so much as heard of the name of Christ. As he did by immediate Reveration, forbid his Apostles to go unto some people, Act. 16. 6, 7. So still by his providence he withholds the means of grace frommany, He doth in this case with the heavenly rain of his Word, as he oft doth with the natural rain, I caused it (saith he) to rain upon one city, and caused it not to rain upon another city, one piece was reigned upon, and the piece whereupon it reigned not withered, Amos 4. 7. 5. Christ desired not that all men in the world, nor that the most men in the world, should have benefit by his death. joh. 17. 9 I pray for them, I pray not for the world, but for them that thou hast given me, for they are thine. Thus have I made it evident, that when Christ is here called the Saviour of the world, it cannot be meant, that he is the Saviour of all men in the world.  
2. Now for the second point, that by the world here, may well be meant the Elect only that are scattered throughout the world, is as plain. First, because 
2.  the like general speeches are so taken in other places, Look unto me and be ye saved all the ends of the earth, unto me every knee shall bow, and every tongue shall swear, Esay, 45. 22, 23. and All Kings shall fall down before him: all nations shall serve him, Ps. 72. 11. Secondly, because in many places of Scripture the benefit of Christ's death is restrained, and limited to a peculiar and choice company. Esay 53. 6. He hath laid on him the iniquity of us all. Mat. 1. 21. He is called jesus, because he shall save his people from their sins. joh. 10. 15. I lay down my life for my sheep. Ephes. 5. 23. He is the saviour of his body. Thirdly, because in other places of Scripture, by the world is meant the whole company of Gods Elect only. joh. 6. 33. The bread of God is he, which cometh down from heaven, and giveth life to the world. 2. Cor. 5. 19 God was in Christ, and reconciled the world to himself not imputing their sins unto them. Will any say, that he hath given life unto, or reconciled unto God all persons in the world?  
3. To come to the Reasons why the Holy Ghost (intending to say no more but this, that Christ is the Saviour of all the Elect) expresseth it not 
3.  in those terms, which one would think were more plain, but saith he is the Saviour of the world. 1. john 4. 14. The Father hath sent his Son to be the Saviour of the world. john 3. 16. God so loved the world. joh. 1. 29. and 6. 51. I give my flesh for the life of the world, not for our sins only but for the sins of the whole world, 1. john 2. 2. God will have all men to be saved, and he gave himself a ransom for all, 1. Tim. 2. 4. 6. He tasted death for every man, Heb. 2. 9  
The Reasons hereof, are these:  
1. To express that the number of the Elect, the number of those that shall be saved by Christ, should be exceeding great, according to that promise, Gen. 13. 16. I will make thy seed as the dust of the earth. And 15. 5. Innumerable, as the stars in the firmament. For so when we would express that a thing is commonly known, we are wont to say, All the world knows it. And so the Scripture itself speaketh, joh. 12. 19 The world goeth after him. Rom. 1. 8. Published throughout the whole world. So Mat. 3. 5, 6. It is said that all judea, and all the region round about jordan, went out to john, and were baptised of him.  
2. To show the better, that Christ and his Merits, should belong not to the jews only, but to the Gentiles, to some of all parts and corners of the world, some of all sorts and conditions of men. This was necessary to be taught, and expressed in most significant terms, specially in those times, wherein Christ and the Apostles lived; both because the jews for a long time had been the only people of God, and all of other Nations might judge themselves excluded, as all the Gentiles are called strangers, and brought in complaining, Esay 56. 3. The Lord hath surely separated me from his people: as also because Christ, while he was on earth, seemed to have been sent only to the lost sheep of the house of Israel, Matth. 15. 24. Now the Lord could not in more significant terms have expressed this, That the Lord had his Elect, not among the jews only, but also among the Gentiles, in all sorts and conditions of men; than by saying, Christ is the Saviour of the World. And this is certainly the Apostles meaning both in 1. john 2. 2. not for our sins only (that are jews, and have been his ancient people, and to whom he was first and chiefly sent) but also for the sins of the whole world, of his elect Gentiles dispersed throughout the whole world. And in 1. Tim. 2. 4. who will have all men of all sorts some of Kings and such as are in authority (though they be yet strangers and enemies to the truth) to be saved. And Tit. 2. 11. the grace of God that bringeth salvation hath appeared unto all men, to men and women, old and young, Ministers and people, servants and masters. As if he should have said, Not us only that are already called, but even many of those that are yet unconuerted, that are strangers from the Commonwealth of Israel, and enemies to the truth. And, lest this interpretation should seem strange, we shall find the same phrase so taken, Gen. 41. 57 All Countries came to Egypt to buy Corn of jeseph: that is, of every Country some.  
3. That by this kind of speech, the Elect might be the better encouraged to take hold on Christ; and that this might be a help against their weakness, doubts, and discouragements, when they hear the merit of Christ propounded in the Gospel in so large and general terms. This is used as a Reason to encourage the abjects of the Gentiles, Esay 45. 20. to believe in Christ: vers. 22. Look unto me, and ye shall be saved; all the ends of the earth shall be saved. And this may seem to be the principal thing that encouraged these Samaritans to believe in Christ; because they heard him teach in those two days that he spent amongst them, that he was sent of God to be a Saviour to all the world: and that therefore they had no cause to doubt but that they might have benefit by him, they might be saved by him, as well as others.  
The Doctrine than we are to learn here, is this:  
That though all men shall not be saved by Christ; yet is He in the Ministry 
Doct. 1.  of the Gospel to be offered to all in most general manner, without excepting or excluding of any. So did our Saviour in this place teach the Samaritans. So did he in all places wheresoever he preached, Repent you (saith he to all) and believe the Gospel, that is, that you shall be saved by my merits, Mar. 1. 15. for so the Angel defines the Gospel, Luke 2. 10, 11. I bring you good tidings (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of great joy which shall be to all people. And what is this good tidings this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this Gospel? that he tells us in the next words, that unto you is borne this day in the city of David a Saviour which is Christ the Lord. And so he commanded his Apostles to do, Go ye into all the world and preach the Gospel unto every creature, Mark 16. 15.  
Object. 1. The Law is to be preached to some, and not the Gospel.  
Answ. True, it is: No hope of mercy by Christ is to be given to any man, whilst he continues impenitent, the law (the doctrine of the law, of the rigour and curse of it) is made (is appointed and ordained) for the lawless and disobedient, for the ungodly and for sinners, etc. 1. Tim, 1. 9, 10. yet to the wretchedest man that is in the world, we are to offer Christ, and to give him hope that he may have part in Christ, if the fault be not in himself. Luke 14. 21. Bring in hither the poor and maimed, etc. and verse 23. Compel them to come in.  
Object. 2. How can we say, that Christ belongs to all, sith we know he belongs only to the Elect; and we are not sure who are Elect?  
Answ. 1. Though we are sure there are Reprobates in the Church; yet there is no particular person that lives in the Church, but we are to judge and hope he is one of Gods Elect. So the Apostle judgeth of all the strangers he wrote unto, he calls all the strangers, the jews that professed the Gospel throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, elect according to the foreknowledge of God, 1. Pet. 1. 2. So Paul (in the judgement of charity) saith of some, that (through scandal given to them) might perish, that they were such as Christ died for, 1. Cor. 8. 11.  
2. God hath commanded us to offer his Gospel to every particular person, unto whom he sends us, and that lives in his Church. His secret decree he keeps to himself, his revealed will is, that we should offer Christ to every one, Mar. 16. 1●…. As (on the contrary side) when he sent Esay to Hezekiah, Esay 38. 1. and jonah to Niniveh, jonah 3. 4. he bids them preach death and destruction unto such, as he yet in his secret decree intended should live.  
3. We are sure that every one, to whom we offer Christ, shall indeed have benefit by Christ, unless his own infidelity, and rejecting of Christ do hinder him, john 3. 18. He that believeth on him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.  
Reason. No man that knows his own unworthiness, and how far he hath provoked Almighty God, can be encouraged to believe, unless the Gospel be in this general manner propounded to him, unless by this means hope be given him, that he may have benefit by Christ, that the promise belongs even to him. And that (as I have told you) is the cause of the speech, Esay 45. 22. and so it is likewise of those, The promise is to you and to your children, and to all that are afar of, even as many as the Lord our God shall call, Act. 2. 39 ye are the children of the Prophets and of the Covenant which God made with our fathers, Act. 3. 25.  
Use. 1. For the terror of the presumptuous sinner, that emboldens himself in sin by this conceit, that Christ died for all men, and that it is an easy thing for him to believe when he lists.  
2. For the comfort of the humbled sinner, that doubts he is so wretched a sinner, that he can have no benefit by Christ, ●…e cannot believe that ever Christ died for him.   

Lecture the seventy two. November 20. 1610. JOHN FOUR XLII.  
We heard the last day, that in this Verse is set down how these Samaritans that had begun to believe upon the speech of the Woman their Neighbour, were confirmed and strengthened in their Faith, by hearing of Christ himself, in those two days that he made his abode with them. And that there be four principal points to be observed in it: 1. The object of their faith, the thing that they believed, viz. That he was the Christ the Saviour of the world. 2. The certainty of their faith; We know (say they) that he is indeed the Christ. 3. The means whereby they were brought unto this certainty, or ground whereon they did build their faith; not the saying of the woman, but the hearing of him themselves. 4. The fruit, and effect whereby they declared this their faith, namely the profession they make of it unto the woman that had been the first instrument to draw them unto Christ. The first of these four points we handled and finished the last day: it followeth now that we proceed unto the second. From this than that these Samaritans making here profession of their faith; in jesus Christ, i. e. declare their faith by the certainty of their knowledge, and express what they meant by saying they did believe in this manner, Now we believe, for we know that this is indeed the Christ; we learn:  
That there is great certainty and assurance in true faith. It is more than an 
Doct. 2.  opinion, than a conjecture, than to hope well: it is a certain and undoubted persuasion of the heart.  
This you shall find true in all the kinds of true Faith which the Scripture speaks of.  
1. They that had the Faith of Miracles, never attempted the doing of any Miracle, but they were certain they should effect it. And therefore Christ told his Disciples, that the cause why they could not cast out a Devil, Matth. 17. 19, 20. was, that at that time they had not the Faith of Miracles, in any measure: if they had had so much of it, as a grain of mustard seed, they might have been assured to prevail in that great work.  
2. They that have an Historical Faith, are certainly and fully assured, that all that God hath revealed in his Word is undoubtedly true. They are certain, that Christ was the Son of God. john 17. 8. They have known surely that I am come from thee, and they have believed that thou didst send me. They are certain of every Commandment God hath revealed to them in his Word; That they may not do any thing of their own works on the Lord's day; that they may not revenge themselves, etc. They are undoubtedly persuaded, that every curse threatened in the Word against the wicked, shall certainly light upon them; and that every blessing promised to the godly, shall undoubtedly be performed to them: though reason, sense, and experience be never so much against it, yet are they fully persuaded of it, because God hath said it. Therefore the Apostle calls faith, Heb. 11. 1. An evidence of things not seen. Two notable instances are given us for this: 1. Concerning the Beginning and Creation of the World. 2. Concerning the End and Dissolution of it. The one we have, Heb. 11. 3. Through Faith we understand that the World was ordained by the Word of God. So that as certainly as we are persuaded that there is now a Sun in the Firmament, whose rising, and approaching to us causeth the day, whose setting, and departing from us causeth the night (because our sense teacheth us this;) so are we every whit as certainly persuaded, that there were sundry days and nights, before there was any Sun to rise or set in the world, because God hath said so in his Word, that there were three days before the Sun was Created, Gen. 1. 13, 14. 2. The other instance, for the certainty of this Historical faith, is, 1. Thess. 5. 2. Ye yourselves know perfectly that the day of the Lord shall come.  
3. He that hath a true justifying faith, may not only hope well, and conjecture, but he may be certainly and undoubtedly persuaded, that Christ and all his merits do belong unto him: he may be in this life certainly assured, that he shall be saved.  
Now because this is the faith, that my Text speaketh of, and this is a point, that it much concerns us all to be well instructed in; I will be larger in speaking of this kind of Faith, than of the former two. And before I come to the proof of this point, I will give you four Cautions, which shall preserve you from mistaking and misunderstanding this Doctrine; and which may serve for answer to all the material objections, that are made against it.  
1. Though we say, that every true Believer may be certain of his own salvation; yet do we grant, there are degrees of Faith and knowledge; that all Believers are not in the like measure certain of their salvation: neither may any from this Doctrine conclude, I am but an Hypocrite, I have no true Faith, because I have not the certainty that such, and such I read of in the Word, had; because I cannot do as such and such can. For God gives all his graces in diverse measures, even to his Elect ones, according to his own good pleasure. Matth. 13. 23. The seed of the Word in some brings forth an hundred fold, in some but sixty, in some but thirty. One hath a strong Faith, as Abraham, Rom. 4. 19, 20. and the Woman of Canaan, Matth. 15. 28. Another a weak Faith, as the man whose child was possessed, Mar. 9 24. A little Faith, as the Disciples, Matth. 8. 26. And yet this weak, this little Faith, is as true a Faith, as effectual to justification and salvation (though it yield not a man that measure of certainty and comfort) as the other. It is the truth and soundness, not the measure and quantity of Faith, that saves us.  
2. They that have attained to the strongest Faith, to the greatest measure of Faith, cannot be so certain of their salvation, but they shall have some doubts, and some distrust left in them. The Thessalonians are commended for their Faith above all the Churches; yet it is said of them, that they had somewhat lacking in their faith, 1. Thess. 3. 10. Yea, Paul himself was not perfect in faith, not as though I had already attained it, either were already perfect saith he, Phil. 3. 12. It is a good sign of true Faith, to discern, grieve, and strive against doubts, and motions of distrust. He may be sure he hath no true Faith, that feels not infidelity in himself: Yea, a man may have at the same time both Faith and doubting: Lord I believe, help thou mine unbelief, Mar. 9 24. yet doth this doubting proceed, not from the spirit, but from the flesh, from the unregenerate part: neither is it a virtue, as Papists would have it, or a property of true Faith; but a thing most contrary and opposite to the nature of it. True Faith hath certainty in it, and excludeth all doubtings. james 3. 5. Let him ask in Faith, and waver not. Matth. 21. 21. If ye have faith, and doubt not. Matth. 14. 31. O thou of little faith, wherefore didst thou doubt?  
3. They that have the strongest Faith, feel not this certainty of their salvation at all times; but may (for a time) be quite deprived of the feeling of it. As the Apostle saith, 1. Pet. 1. 6. Ye greatly rejoice in your faith, though now for a season (if need be) ye are in heaviness through manifold tentations. They that before were most full of confidence and assurance, yet in tentation show much weakness, Matth. 14. See Peter's confidence, vers. 28, 29. see his weakness, verse 30. Eliah that before feared not to meet Ahab, and deal so roundly with him, a while after quaked and fled at the threat of jezabel, and grew impatient, 1. King. 19 3, 4. David sometimes was full of confidence and certainty, and could say, as Psal. 27. 1. The Lord is my light and salvation, whom shall I fear? And 23. 4. Yea, though I should walk through the valley of the shadow of death, I will fear no evil, for thou art with me. At another time you shall hear him complain, Psal. 55. 5. Fear and trembling are come upon me, and an horrible fear hath covered me. Yea, 31, 22. I am cut off from before thine eyes. So you shall have the Church, and Spouse of Christ, the Mother of us all, sometimes (in fullness of assurance) glorying, as Cant. 2. 6. My well-beloved is mine, and I am his. At another time you shall hear her complain, as Cant. 5. 6. My well-beloved is gone, I sought him, but I could not find him, I called him, but he answered me not.  
4. The man that hath the strongest Faith may, and aught to live in continual fear. Without this we can never work out our salvation, Phil. 2. 12. In which respect, it is said to be the happiness of a man, if he can nourish in himself a fear to fall, and offend God continually, Pro. 28. 14. For first, though he be sure God will never quite cast him off, nor disinherit him; yet he knows withal, it is possible for him to fall into heinous sins, yea even as heinous (for the outward act) as they can do that want all grace. And even to this, that may be applied which Solomon speaketh in another sense, Eccles. 9 2. All things come alike to all. 2. He knows, that if he do thus fall, he shall offend, and grieve his heavenly Father: which a good Child will be afraid to do: there is a fear of his father, even in the most gracious child; ye shall fear every man his mother and his father, Levit. 19 3. 3. He knows, that if he sin against God, though he cannot be disinherited; yet he may be grievously scourged: he may lose his certainty, and feeling of God's favour, which is dearer to him than his life. Psal. 63. 3. Thy loving kindness is better than life. He may bring upon himself many fearful plagues both spiritual and temporal, God is very terrible in the assembly of the Saints, Psal. 89. 7. therefore he lives in continual fear. But this fear stands well enough with the assurance and certainty of salvation, it hindereth it not, but furthereth it greatly, for it is the chief means to preserve them from falling away, jer. 32. 40. I will put my fear in their hearts that they shall not depart from me, such fear makes us the fitter to do any service unto God; and therefore hinders not our assurance or comfort in God, but furthers it much; a man may rejoice in such trembling, serve the Lord with fear and rejoice in trembling, Psal. 2. 11. Thou standest by Faith, be not high minded, but fear.  
These four points being thus premised: let us now come to the confirmation of the Doctrine, That by a true Faith a man may be in this life certain and sure of his salvation. And I will confirm it to you three ways: 1. By declaring to you the profession that the Faithful have made of the certainty they have found in themselves of their own salvation. 2. Then by the effects it hath wrought in them, whereby they have declared themselves to be indeed as certain, as they have made show of. 3. By giving you the reasons, why it must needs be so, that they that have true Faith, are indeed certain of their salvation. And for the first; mark the marvelous certainty the faithful have ever made profession of. 1. They were sure that Christ, with all his merits, did belong to them, job 19 25. I am sure that my Redeemer liveth. 2. They were sure of the forgiveness of their sins, and of the imputation of Christ's perfect righteousness, Esay 45. 24. He shall say surely in the Lord have I righteousness and strength, 3. They were sure God was become their Father through him, Esay 63. 16. Doubtless thou art our Father, though Abraham be ignorant of us. 4. They were sure, that after this life they should inherit eternal life, we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands eternal in the heavens, 2. Cor. 5. 1. ye know in yourselves that ye have in heaven a better, and an enduring substance, Heb. 10. 34. 1. john 3. 14. We know, that we are translated from death to life, because we love the brethren. 5. They were sure that all things (their prosperity, adversity, yea their tentations and sins) should in the end work for their good, we know that all things work together for good to them that love God, Rom. 8. 28. 6. They were sure, they should persevere in God's favour to the end of their life, and never fall away finally, This God is our God for ever and ever; he will be our guide, even unto death, Psal. 48. 14. I am like a green olive tree in the house of God; I trust in the mercy of God for ever and ever, Psal. 52. 8. Surely shall one say, in the Lord have I righteousness and strength, not righteousness only and pardon of my sins, but strength also to uphold me and make me persevere in the state of grace, Esay 45. 24. Psal. 23. 6. Doubtless, kindness and mercy shall follow me all the days of my life. Rom. 8. 38. 29. I am persuaded, that neither death, nor life, etc. shall be able to separate us from the love of God which is in Christ jesus our Lord. In which words observe: 1. That he speaks thus confidently, not of himself alone, but of all the faithful, verse 39 Vs. 2. That the ground on which he builds this assurance, is not any special revelation, but such a foundation as is common to all the faithful, namely because God spared not his own Son, but delivered him up for us all, verse 32. because it is God that hath justified us, ver. 33. because it is Christ that died, yea rather that is risen again; who is even at the right hand of God, who also maketh intercession for us, verse 34. 3. Though the Faith of the meanest Christian be in degree and measure different from that which was in Paul; yet is it in nature all one with his, and as effectual to save him as Paul's was, 2. Pet. 1. 1. that have obtained the like precious Faith with us.   

Lecture the seventy three. November 27. 1610. JOHN FOUR XLII.  
FOlloweth now that we come unto the effects, which true faith hath wrought in God's children, whereby they have declared themselves to be certain of their salvation. And there be four effects it doth work in all true believers, which do evidently argue, that it is a certain persuasion of God's favour, and of eternal life.  
The first is peace of conscience; it works sound peace in the conscience, Iohn●…4 ●…4. 27. Peace I leave with you, my peace I give unto you, not as the world giveth, give I unto you. This peace is Christ's peace, his gift; and that no common gift. It is another manner of peace, than that that is in worldly men. 1. It is a sounder, and a greater, and a more hearty peace than theirs is, Psal. 4. 7, 8. Thou hast put gladness into my heart, more than (they have) in the time that their corn and wine increaseth: I will lay me down in peace, etc. 2. It maketh the heart quiet and secure, not only in time of health and prosperity, but even in time of greatest danger and affliction. Psal. 112. 7, 8. He shall not be afraid of evil tidings, his heart is fixed trusting in the Lord, his heart is established. Yea in the time of tentation, and inward affliction of mind, 2. Cor. 5. 6. We are always confident. He means not at all times (for this peace may be for a time interrupted) but in all estates. Matth. 7. 25. The rain descended, and the floods came, and the winds blue, and beat upon that house, and it fell not, for it was founded upon a rock. 3. It frees the heart from slavish fear, not only of the rage and power of men (as it did those three noble jews, Dan. 3. 16. and the Martyrs) but it makes the heart secure and quiet, even against the sense of God's wrath due to sin. Rom. 5. 1. Being justified by faith, we have peace with God. 4. The least measure of true Faith works this peace. Indeed according to the measure of our Faith, so shall the measure of our peace be; but not only the strong Faith (such as was in the Martyrs, and other extraordinary men) but the least measure of Faith will work this sound peace in some measure: as the least Faith will justify us, so will it work this peace in us also, Rom. 5. 1. See therefore how general terms are used in this case, Matth. 7. 24. Whosoever hears my word, and doth it. And 1. john 5. 4, 5. Whatsoever is borne of God overcometh the world; and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that jesus is the Son of God? Now the faithful (that know, that the Lord is great in power, and will not at all acquit the wicked, Nah. 1. 3. and that none can be saved, that doth not continue to the end, Matth. 24. 13.) could never have this peace, unless they were certain, not only that they are for the present in God's favour, but also that they shall so continue; according to that speech of Christ, john 6. 35. I am the bread of life, he that cometh to me shall never hunger, and he that believeth on me shall never thirst.  
2. It worketh in them joy in the Holy Ghost: It worketh a sound, constant, and unspeakable joy in the heart of every one that hath it. Acts 8. 37. He went his way rejoicing, 1. Pet. 1. 8. In whom now, though you see him not, yet do you believe, and rejoice with joy unspeakable, and glorious. Yea it makes a man able to rejoice, even in the greatest affliction, it made Paul and Silas after they had been shamefully and grievously scourged, sing merrily even at midnight, even in the dungeon, even in the stocks, Acts 16. 25. As we have also seen in the example of the Martyrs: no threats, no torments could daunt them, but they have expressed a marvelous joy, even in the midst of all their tortures. What was the cause of it? The Apostle tells us, 1. john 5. 4. This is the victory that overcometh the world, even our Faith. And though every one of the faithful attain not to that measure of joy, as these; yet in every true believer, Faith works this joy in some measure. It is the same Faith we have, that they had, the like precious faith, 〈◊〉. Pet. 〈◊〉. 1. and the same work it will have in every one, Being justified by faith we have peace with God; and rejoice in hope of the glory of God; and not only so, but we glory in tribulation also, Rom. 5. 1, 2, 3. Now they could not thus rejoice, unless they were certain, not only for the present, that they are in God's favour, but also (for the time to come) that they shall so continue: For otherwise it were extreme folly in them thus to rejoice, as they that triumph before the victory. And indeed the Papists do deride us for this Doctrine we teach of confidence and glorying, and say to us as Ahab did to Benhadad, 1. King. 20. 11. Let not him that girdeth on his harness, boast himself, as he that putteth it off. It is a folly for men (say they) to be so confident, and to glory thus, seeing we have not yet gotten the victory, but are in warfare; we know not how far we may fall before we die. But to them we answer, as Esa●… 40. 2. Our warfare is accomplished, the victory is already gotten, our iniquity is pardoned; whatsoever we may fall into, we have (in our head) received at the Lord●… bands double for our sins: and therefore we are so confident.  
3. It makes a man able to go to God in prayer; 1. At all times, even in times of greatest anguish of heart: as we shall see, Psal. 88 When he had said, verse 7. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves, yet even then, he prayed as he saith, verse 9 Lord I have called daily upon thee. 2. In all his occasions, Phil. 4. 6. In every thing let your requests be made known unto God. 3. And that not for himself only, but for others also, If any man see his brother sin, a sin which is not unto death, he shall ask, and he shall give him life, for them that sin not unto death, 1. john 5. 16. 4. And that with great assurance to speed, and prevail with God, 1. john 5. 14. This is the confidence we have in him, that if we ask any thing according to his will, he heareth us. Yea 5. with a marvelous confidence and boldness. Ephes. 3. 12. By him we have boldness, and entrance with confidence by faith in him. It makes us able (as Etiphaz saith, job 22. 26.) to life up our face to God, Heb. 4. 16. Let us go boldly unto the Throne of grace. Therefore also we shall oft observe in the Scriptures, a marvelous familiarity between the faithful and God. job 13. 24, 25. Wherefore hidest thou thy face, and holdest me for thine enemy, etc. Psal. 13. 1. How long wilt thou forget me (O Lord) for ever? How long wilt thou hide thy face from me, etc. Psal. 89. 46, 47. How long, Lord, wilt thou hide thy face for ever? Shall thy wrath burn like fire? Remember how short my time is: wherefore hast thou made all men in vain? Now the faithful (knowing that to be true of all wicked men, that live in their sins, which joshua speaketh, josh. ●…4 1●…. Ye cannot serve the Lord: for he is an holy God, he is a jealous God, he will not forgive your transgressions, nor your sins) durst never speak thus boldly and familiarly unto God, if they were not certain of his favour, and of the forgiveness of their sins; for that is the only ground of this boldness and familiarity with God. Heb. 10. 22. Let us draw near with a true heart in assurance of faith sprinkled in our hearts from an evil conscience.  
4. The fourth is willingness, and desire to dye. Faith freeth the heart from the fear of death, and makes a man willing, yea desirous to dye. This we shall observe in sundry of the Martyrs, that when death hath come to them in his most ugly shape, they have not feared him, but insulted over him: and as Eliphaz saith, job 5. 22. They have laughed at destruction. Thus Paul brings in the faithful, defying, and insulting over death, 1. Cor. 15. 55. O death, where is thy sting? O grave where is thy victory? verse 57 Thanks be unto God, which hath given us victory through our Lord jesus Christ. Yea they have been so far from fearing death, that they have embraced it when it came, and desired it earnestly. This we shall see in Simeon: so soon as he had seen Christ, he bursts out into this prayer unto God, Luk. 2. 29. Now lettest thou thy servant depart in peace according to thy Word. And Paul. Phil. 1. 23. I desire to be dissolved, and to be with Christ, which is best of all. Yea he makes this the disposition of all the faithful, 2. Cor. 5. 〈◊〉. Therefore we sigh (as those that bear a great burden, vers. 4.) desiring to be clothed with our house which is from heaven. And indeed there is never a faithful man, but (though he find in himself sometimes a fear of death, yet) before he goes from hence, his Faith will free him from this fear, and make him willing and desirous to dye, mark the perfect man and behold the upright: for the end of that man is peace, Psal. 37. 37. Now it were not possible the faithful should thus be freed from the fear of death, should thus desire to die (seeing they know, Heb. 2. 14. that Satan hath the power of death, and Heb. 9 27. After death comes judgement) if they were not fully assured of their salvation: and this reason the Apostle gives, 2. Cor. 5. 6. 8. therefore we are always confident, knowing that while we are at home in the body, we are absent from the Lord, we are confident I say, and willing rather to be absent from the body, and to be present with the Lord.   

Lecture the seventy four. December 4. 1610. JOHN FOUR XLII.  
I Have already proved unto you, that by Faith a man may be assured, and certainly persuaded of his salvation, both by the confession of the faithful, and by the effects it works in the heart that hath received it. Now let us us come to the reasons, why they that have Faith, may be so certain, and assured of their salvation, yea cannot but be certain of it.  
And the first Reason is, because this persuasion is grounded upon the testimony of God's Word, that cannot deceive them, therefore there is certainty 
Reas. 1.  in it. May not a man be fully assured of that, which he hath God's Word for? There is no such certainty in the knowledge that is gotten by sense, observation, experience, or any other way, as in that, that is grounded upon God's Word. ●…sal. 93. 5. Thy testimonies are very sure, saith David. Now the true believer doth not build his persuasion upon any deceivable fancy, but upon God's Word only: the Faith of the Elect is therefore called the Faith of truth, 2. Thess. 2. 13. and the Word is called the Word of Faith, Rome 10. 8. Therefore saith David, speaking of the ground of his confidence, Psal. ●…0. 10. I will rejoice in God because of his Word, in the Lord will I rejoice because of his Word. And Psal. 130. 5. I have waited on the Lord, my soul hath waited, and I have trusted in his Word. If a man cannot prove by God's Word, that Christ died for him, that his sins are forgiven, that he is one that shall be saved, his persuasion of it is but a fancy, it is no Faith, he can have no assurance or certainty of it, specially in the time of tentation. Sa●…han will be beaten back no way, but by this sword of the Spirit, Ephes' 6. 17. As Christ resisted him (Matth. 4. 4. 7. 10.) so must we. But if a man can prove by the Word, that Christ died for him, that his sins are forgiven him, that he shall be saved; then may he be fully assured indeed, then shall he have no cause to doubt of it. Now God hath given us his Word to assure us of this, and put us out of doubt in this matter. The Apostle makes this the reason, why God made a new Covenant with us, abolished the Covenant of works, and gave us the Covenant of grace, and promised eternal life upon condition of Faith, and not of works; that the promise might be sure to all the seed of Abraham, Rom. 4. 16. Not sure in respect of God (for so it was in the old Covenant) but sure to the believers. And john saith, 1. john 5. 13. These things have I written to you that believe, that you may know you have eternal life. And 1. john 1. 4. These things write we unto you, that your joy may be full. Why, but will you say, who can bring any Word to prove that he shall be saved? I answer, that it is written, that whosoever believes in Christ shall not perish, but have life everlasting, john 3. 16. And verse 36, He that believeth in the Son, hath everlasting life. And therefore he that can say, he is sure he doth believe in Christ (as every faithful man can) hath God's express Word to assure him, that he shall be saved. Now a man that hath Faith, may (by the fruits of it) certainly know that he hath it indeed. This is evident by 2. Corinthians 13. 5. Prove yourselves whether ye are in the Faith, examine yourselves, know you not your own selves, how that Christ jesus is in you, except ye be reprobates?  
The second Reason, why they that have Faith, may be so certain of their salvation, is, because their Faith is grounded upon the testimony 
Reas. 2.  of God's Spirit, that cannot deceive them. 1. john 2. 27. The anointing which ye have received of him abideth in you, and it is truth, and is no lie.  
Now the Spirit of God is given to the faithful to assure them of their salvation, the spirit itself beareth witness with our spirit that we are the children of God, Rome 8. 16. 1. john 3. 14. We know that we are passed from death to life, because we love the brethren. He that hath but that one grace, may be sure of his salvation; how much more he that hath many, and more special graces of God? Therefore the Spirit of God is called a seal, and an earnest-penny, 2. Cor. 1. 22. And well may it secure a man, because he that knows he hath it, may be sure he shall never lose it; it's an immortal seed, 1. Pet. 1. 23. it endures for ever, Psal. 19 9  
Object. No doubt, but he that hath the Spirit of God to witness to his conscience, that he is God's child, may indeed be certain of it: but who can be assured that he hath the Spirit of God? How easy is it for a man to be deceived in this, seeing 1. The heart is so deceitful, jer. 17 9 2 There be many remnants of God's Image in a natural man, that may seem to be the fruits of the Spirit. And 3. There be many common gifts of the Spirit, which an Hypocrite, and Reprobate may have?  
Answ. I answer, i●… is true indeed: and therefore the faithful are oft called upon, to examine themselves, 1. Cor. 11. 28. and prove the good things that are in them, Gal. 6. 4. But yet this I say, that he that hath the Spirit of God, may certainly and undoubtedly know, that he hath it: and as the Spirit is given us to witness to our spirits, that we are Gods children, so (like a good witness) he speaks so evidently and plainly, that he that hath him, may know and discern his voice, and plainly understand what he saith. Hezechia knew he had walked before God in truth, and with a perfect heart, and had done that which was good in his sight, Esay 38. 3. and Peter knew well, that he loved Christ unfeignedly above all things, john 21. 17. and Paul could say, he was assured he had a good conscience in all things, Heb. 13. 18.  
And lest any should say, these were extraordinary men: may all that have the Spirit be so certain they have it, as were these three? I will therefore show you, that this is the case of all them that have God's Spirit; not of some rare, and extraordinary persons only. The Apostle speaks thus not in his own name only, but in the name of all the faithful. 1. john. 5. 19 We know that we are of God; that is, borne of God Yea, they that have received the Spirit, have been so certain of the uprightness of their hearts, that no opposition of men, or Satan, nor any affliction could drive them from it. For this we have a notable example in job, job 27. 5, 6. God forbid that I should justify you; until I die, I will never take away mine innocency from myself, I will keep ●…y righteousness, and will not forsake it, mine heart shall not reprove me all my days.  
3. The third Reason, why he that hath Faith may be so certain of his salvation, is, because the hope and assurance he hath of his perseverance 
Reas. 3.  to the end, is grounded wholly upon God, not upon any thing that is in himself. 1. Pet. 〈◊〉. 2. Peter saith of the faithful, that their faith and hope is in God. The main argument against the certainty of salvation, is the uncertainty of perseverance. Now I have showed you in the proof of the Doctrine, that the faithful may be certain of their perseverance unto the end. Psal. 1●… 8. 8. The Lord will p●…rfect that which concerneth me, Phil. 1. 6. Being confident of this very thing, that h●…e which hath begun a good Work in you, will perform it, until the day of jesus Christ. Upon what ground (will you say) is this certainty built? Surely not upon any thing that is in us (for we are exceeding variable, and apt to fall, and when we had our salvation in our own keeping, though we were then far stronger than now we are) we lost it quickly. But now our state in Christ is in this respect better than it was in Adam: we cannot now lose it, because it is not in our own keeping, our assurance of perseverance is grounded wholly upon God. If we look upon ourselves, we see cause of fear and doubting; but if we look up to God, we shall find cause enough of assurance, Psal. 61. 2, 3. Lead me unto the Rock that is higher than I: for thou hast been a shelter for me, and a strong Tower. 2. Tim. 2. 19 The foundation of God is sure. This Rock how sure it is, you shall see in three points.  
1. We are marvelous unconstant and fickle in our love to God, and good things; we are apt quickly to turn out of the good way, judg. 2. 19 but God is constant and unchangeable in his love, I have loved thee with an everlasting love, jer. 31. 3. The decree and counsel of God is unchangeable, I am the Lord, I change not, Mal. 3. 6. From hence the faithful man reasoneth thus: By his spirit which I know he hath given me, I am sure God elected, and loved me in Christ, before all worlds: for he never bestowed justifying faith on any, but on such, so many as were ordained unto eternal life believed, and none but they, Acts 13. 48. therefore true faith, is called the faith of God's Elect, Tit. 1. 1. he never called any to the love and obedience of his truth, but such, whom he did predestinate, them he also called, Rom. 8 30. Therefore I am sure, that how unconstant and unchangeable, how prone soever I am to fall; yet I shall never fall finally: for he is constant, in him is no variableness, neither shadow of changing, james 1. 17. His decree is immutable: it is not possible, that any whom he hath elected should perish, if it were possible, they shall deceive the very elect, Matth. 24. 24. his love that he hath borne to any in Christ, is unchangeable, having loved his own which were in the world, he loved them to the end, john 13. 2. For, his love was free, not occasioned by any goodness he foresaw would be in us; but the cause of it was his own good pleasure only, Ephes. 1. 5. At that time when he did perfectly foresee how ignorant, weak, untoward, unconstant, ungracious we would be, yet even then he set his love upon us: and what should then alter, or alienate his affection from us? Therefore God speaks thus of his love to his Elect, jeremy 31. 3. I have loved thee with an everlasting love: therefore in mercy have I drawn thee. Esay 54. 10. My kindness shall not depart from thee, saith the Lord, that hath mercy on thee. Esay 64. 5. In those is continuance, and we shall be saved. When God hath once drawn a man by his spirit to the faith and obedience of his truth, he may then be sure he hath loved him with an everlasting and unchangeable love. Rom. 11. 29. The gifts and calling of God are without Repentance. Upon this David grounded his comfort and assurance, Psalm 25. 6. Remember Lord thy tender mercies, and loving kindness, for they have been for ever. And thus he stirs up all God's people to do, Psalm 118. 2, 3, 4. Let Israel, and the house of Aaron, and they that fear the Lord now say, that his mercy endureth for ever.  
2. We are weak and unable to resist the least tentation, much less those mighty enemies that we have to encounter with; and therefore Christ bids us, Mat. 26. 41. Watch and pray, that ye enter not into temptation: We might (for any strength that is in us) fall quite away from God every day. But the Lord our God is strong, and of power sufficient, to keep that that is committed unto him, 2. Tim. 1. 12. I suffer, and am not ashamed; for I know in whom I have believed, and I am persuaded that he is able to keep that that I have committed unto him, until that day. We are kept, saith Peter, 1. Pet. 1. 5. by the power of God through Faith unto Salvation. This reason our Saviour gives for the perseverance of the faithful, john 10. 28, 29. They shall never perish, neither shall any pluck them out of mine hand: my Father which gave them me is greater than all, and none is able to pluck them out of my Father's hand. This is that that keeps the Faithful from falling irrecoverably. Psal. 37. 24. Though he fall, he shall not be cast off; for the Lord putteth under his hand.  
3. We do enough every day to deserve that God should take his holy spirit from us, and cast us off for ever. But, though we deserve no better, Christ hath deserved, that God should continue his grace and favour towards us unto the end: and this is that, that is sealed and confirmed to us in the Lord's Supper: yea, he continually pleads this merit of his for us before his Father, and makes intercession for us. The cause why Peter, though he fell fearfully, yet could not fall totally nor finally, was that Prayer that Christ made for him, Luke 22. 31, 32. Now look what prayer Christ made for Peter, he made for all the faithful, as is plain, john 17. 20. neither pray I for these alone, but for them also which shall believe on me, through their word. And this is a chief part of that prayer he makes for them, verse 11. Holy Father, keep them in thy Name, even them that thou hast given me: and verse 15. I pray not, that thou wouldst take them out of the world, but that thou keep them from that evil one: And that prayer was but the sum of that intercession, that he makes for us continually, at the right hand of his Father, Heb. 7. 25. He is able perfectly to save such as come to God by him, seeing he ever liveth to make intercession for them. And therefore (to conclude) seeing the Faithful have such a rock to build their assurance upon, what marvel is it though they be so fully assured, and undoubtedly persuaded of their salvation?   

Lecture the seventy five. December 11. 1610. JOHN FOUR XLII.  
IT followeth now that we proceed to the Use that is to be made of the former Doctrine: for it is certainly a Doctrine of great use. And in teaching you the use of this Doctrine, I might first apply it to the confutation of the Papists, who directly contradict this Doctrine, which hath been so clearly and evidently confirmed unto you by the holy Scriptures. But that I hold not to be so needful or profitable in this place; specially, because in confuting the error of the Papists in this point, I should but repeat what I have already taught in the confirmation of the Doctrine. I will therefore make but three Uses of this Doctrine: whereof the first shall be for Exhortation, the second for Reproof, the third for Comfort.  
First, if a man may in this life grow so certainly and undoubtedly assured 
Use 1.  of God's favour, and of his eternal salvation, we are all to be exhorted by all means to seek for this certainty. 1. Many think they have faith, that yet are not, nor ever were certain of their salvation; have no assurance from God what he means to do with them; what shall become of them after this life; but go blundring on in an uncertain opinion, or wavering hope of God's favour, and rest in that, never seeking for any certainty. 2. Some that are possessed with the spirit of bondage, and often vexed with terrible doubts and fears about this matter; yet will never set their hearts to seek for this certainty. 3. Some that have felt in themselves this comfortable assurance, and now through their folly have lost it, yet seek not to recover it, as if it were a matter of no worth. Well, we are, I say, to be exhorted to use all good means, to be delivered from the spirit of bondage, and not to rest in an uncertain opinion or wavering hope, but to seek to have this assurance; if we have lost it, labour to recover it; if we have it, take heed we lose it not. Cause not the light of his countenance to fall, as job speaks of himself in another case, job 29. 24. Heb. 10. 35. Cast not away your confidence. This is the exhortation of the Apostle, 2. Pet. 1. 10. Give diligence to make your calling and election sure: for if ye do these things, ye shall never be moved. As if he should say, This certainty may be attained unto, if ye be diligent. If we hold any land, or lease, we will spare no pains nor cost, to make it as sure as we can, specially if we have ever an adversary that contends with us about it: how much more doth it stand us upon, to make this certain? This is a matter we can never make too sure. Paul prayeth for all the faithful, Col. 2. 2. That their hearts may be comforted in all riches of the full assurance of understanding. And Verse 7. That they may be rooted and built in Christ, and established in the Faith, abounding therein with thanksgiving. And for the Ephesians he prayeth, Ephes. 3. 17, 18, 19 That being rooted, and grounded in (the assurance of Gods) love, they might be able to comprehend with all Saints what is the breadth, and length, and depth, and height, and to know the love of Christ which passeth all knowledge, that they might be filled with all fullness of God.  
Me thinks, I should not need to use reasons to persuade, and move you to seek for this assurance; yet, because we have all so great need to be stirred upto this duty, I will give you a few. First, it would free the heart from all slavish fear that vexeth and disquieteth it, and work a marvelous quietness, and holy security in it. Psalm 46. 1, 2, 3. God is our hope and strength, therefore will we not fear, though the earth be moved, though the mountains fall into the midst of the sea, etc. Rom. 8. 31. If God be on our side who can be against us? And without this we can have no true quietness of mind, specially, in the time of extreme danger. Secondly, it would make our hearts marvellously comfortable, and cheerful in every estate, 1. Pet. 1. 8. You believe, and rejoice with joy unspeakable. In prosperity it would give a sweet relish to all God's blessings, joh. 29. 3.— 7. job, speaking of the comfort he took in all God's blessings, in the time of his prosperity, in the recreations and delights of his youth, in his house, in his children, in his riches, in the honour that God gave him; he allegeth this for the reason of it, Verse. 3. His light shined upon my head. Yea even in affliction it would make us comfortable, Rom. 5. 3. Neither do we so only, but we rejoice in tribulations: and without this we can have no true joy, but either, 2. Cor. 5. 12. rejoice in the face not in the heart, or for a very short moment; our joy will be, as Eccles. 7. 8. like the noise of thorns under the pot, so is the laughter of fools. Thirdly, it would make us able to go to God in prayer, at all times with boldness and delight, job 23. 26. Thou shalt then delight in the Almighty, and lift up thy face unto God. But on the contrary, he that wants this assurance, can take no comfort or delight in prayer, will he delight himself in the Almighty, will he always call upon God? job 27. 10. Fourthly, to conclude, we have no true Faith, unless we strive for this assurance: and what have we to yield us comfort in life or death, if we be without Faith? Without faith it is impossible to please God, Heb. 11. 6. Now though a man may have a true Faith, and yet so weak, that he may want this assurance for a time, or have it in great weakness; yet without a mourning for, and striving against our doubtings, without a seeking for this certainty, there can be no true Faith in us, the poor man whose child was possessed, had much unbelief and doubting in him, but he wept for it and cried to Christ for help against it, Mar. 9 24. For God's Spirit wheresoever it is, lusteth against the flesh, Gal. 5. 17. That makes the Apostle say, Heb. 3. 6. His house we are, if we hold fast our confidence, and the rejoicing of our hope unto the end. Now if we desire to attain to this certain assurance of God's favour, and of our salvation; to keep it when we have it, to recover it when we have lost it; I will show you some of the principal means, whereby this may be obtained.  
The first is, to esteem highly of it, and account it our chief treasure and happiness; for than our heart will be ever upon it, than we will look to it, and be afraid to lose it, where your treasure is, there will your heart be also, Matth. 6. 21. the wise Merchant when he had found the treasure and resolved to purchase it by parting with all that he had, did hide it so, that he might not lose it, Matth. 13. 44. The chief cause why many have so little assurance of their salvation, is, for that they make no reckoning of it; there be a thousand things they regard more than it. David made another manner of reckoning of it, Psal. 4. 6. Many say who will show us any good, but Lord lift up the light of thy countenance upon us. As if he should say, Let me see it, and be assured of it; that will suffice me. And 63. 3. Thy loving kindness is better than life. And 80. 7. 'Cause thy face to shine, and we shall be saved.  
The second means is, to use diligently and conscionably the exercises 
2.  of Religion, and parts of God's worship: for they are all ordained of God, to work this assurance in our hearts. First, the reading of the Word, 1. john 1. 4. These things write we unto you, that your joy may be fu●…l. Secondly, the hearing of the Word, Luke 1. 77. The ministry of the Word is ordained of God, to give knowledge of salvation to his people for the remission of their sins. Thirdly, the receiving of the Sacrament; for every Sacrament is ordained to be a seal of the righteousness of Faith, Rom. 4. 11. Fourthly, Prayer, john 16. 24. Ask, and ye shall receive, that your joy may be full: And this may be said generally of all the exercises of Religion. Therefore David gives this for one reason, why he did so desire to dwell in God's house, that he might behold the beauty of the Lord, Psal. 27. 4. A chief cause why many want this assurance, is, for that they use not these parts of God's worship constantly and conscionably.  
The third means is, to keep a good conscience carefully. Pro. 15. 15. A good conscience is a continual feast. Peace and confidence is oft ascribed 
3.  to the practice of piety, Matth. 7. 24. He that heareth of me these words, and doth the same, is like to him that builds on a rock. Experience and practice of godliness, are chief means to work this full assurance, 1. Tim. 6. 18, 19 Charge them that are rich, that they do good, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. 2. Pet. 1. 5. join virtue with faith, and with virtue knowledge, temperance, patience, godliness, brotherly kindness, love. Then followeth, verse 10. Give diligence to make your calling and election sure: for if you do these things, ye shall never fall. And verse 11. For by this means, an entrance shall be ministered to you abundantly, into the everlasting Kingdom of our Lord and Saviour jesus Christ. On the other side, the chief cause why many can never grow to any assurance, and many having had it, have lost it, is the neglect of a good conscience, their falling into sins against their conscience. Me thinks, this should have great force to restrain men from sin: see what ado Gods dear servants have had, to recover their certainty and comfort, when they have fall'n into foul sins, Psal. 51. 8. Make me to hear joy and gladness. Verse 11. Cast me not away from thy presence. Verse 12. Restore me to the joy of thy salvation.  
The fourth means is to observe our own ways diligently: and when we have slipped into any sin, to humble ourselves speedily before God, in the sense and acknowledgement of it, and to seek peace with him. This is a sure way to preserve our assurance. job 13. 15. Though he slay me, I will put my trust in him, and I will reprove my ways in his sight. Psal. 32. 5. Then I acknowledged my sins unto thee, neither did I hide mine iniquity: for I thought, I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin. And this all Gods children have oft found by experience, that they never had a more sweet sense and assurance of God's love, than when they most deeply humbled themselves before him; in the free acknowledging and bewailing of their sins. When they have sowed most tears (this way) they have reaped most joy, Psal. 126. 5. When they have been most ready to accuse themselves, the Lord hath been most ready to justify them, as we see in the example of that Publican, Luk. 18. 14. When they have cast themselves lowest, the Lord hath lifted them up highest this way, Humble yourselves in the sight of the Lord, and he shall lift you up, jam. 4. 10. The more humble and poor we are, the fitter we are to trust in God, I will leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord, Zeph. 3. 12.  
The last means to maintain this comfortable assurance of our salvation, is to make continual observation of the experiments of God's favour 
5.  we daily receive, and of the undoubted fruits of God's grace we find in ourselves: for experience breeds hope, Rom. 5. 4. So saith David, Psal. 71. 5, 6. Thou art my hope, O Lord God, thou art my trust from my youth, my praise shall be always of thee. 2. Cor. 1. 10. Who delivered us from so great a death, and doth deliver us, in whom we trust, that hereafter he will deliver us. And for observing the fruits of God's grace in ourselves, see what stead it stood job in, Chap. 29. and 30. and Gal. 6. 4. Let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. And thus much for the first Use.   

Lecture the seventy six. December 18. 1610. JOHN FOUR XLII.  
THe second Use of this Doctrine, is for the examination and trial of that confidence and assurance we seem to have of God's favour, and 
Use 2.  of our own salvation. For it is certain, that many a man hath had a false peace and persuasion of God's favour, and of his own salvation. 1. Cor. 10. 12. A man may think he stands that doth not. To most wicked men God saith, jer. 3. 4. Didst thou not still cry unto me, Thou art my father, and the guide of my youth? Micah 3. 11. Yet they will lean upon God, and say, Is not the Lord among us, no evil can come to us? Yea, they count them beasts that make any doubt of this, they wonder to see God's children so full of doubts and fears; and conclude from thence, That either they have been notable hypocrites, and more notorious sinners than other men, or else that they are mad and frantic: And for one that Satan hath overthrown by desperation, there are twenty whom he hath overthrown with this false assurance. We are therefore to be exhorted to examine our assurance. Pro. 8. 26. He that trusteth in his own heart, is a fool. For, as the true assurance of God's favour, is a comfortable thing; so is a false peace and assurance one of the most grievous judgements that can befall a man. Esay 29. 9, 10. When he had said, Stay yourselves and wonder; he adds this to be the judgement they should wonder at: The Lord hath covered you with a spirit of slumber, and hath shut up your eyes. Of the two, it were better for a man to be vexed with continual doubts and fears, than to be lulled asleep with such an assurance. For, beside that it keeps a man from seeking to God, it will not hold, but fail him, when he shall have most need of it. job 11. 20. Their refuge shall perish, and their hope shall be sorrow of mind. As the Apostle saith of true confidence, Heb. 10. 35. Cast not away your confidence, which hath great recompense of reward. So may I say on the contrary side to wicked men, Cast away this your confidence, for it shall have no recompense of reward.  
I will therefore give you some notes, whereby you may try whether the assurance you have of God's favour, and the peace you find in yourselves, be from faith or from presumption.  
1. From the time when first we came unto this assurance. They that have this false assurance, have had it from their Mother's womb, they were never of other mind, they were never troubled with any fears or doubts this way: But the faithful can say, there was a time when they had the spirit of bondage in themselves, which wrought much fear, and after that had sound humbled them, than they came to this comfortable assurance. This is the ordinary way, ye have not received the spirit of bondage again to fear, but ye have received the spirit of adoption whereby we cry Abba Father, Rom. 8. 15.  
2. From the means whereby it was wrought in us. For, the assurance that the faithful have, was first wrought in them by the Ministry of the Word, and is thereby daily increased, I create the fruit of the lips, peace, peace, Esay 57 19 They that have this false assurance, never found comfort in the Word, never cared for it, nay, if any thing ever interrupt their peace, it is that; the seldomer they hear it, the more quiet they are in their mind, Apoc. 11. 10. These two Prophets vexed them that dwelled on the earth.  
3. From the grounds whereupon our assurance is founded and built. For, their assurance that have this false peace, is grounded, 1. Either upon Gods temporal blessings, Host 12. 8. I am become rich, I have found me out substance: in all my labours they shall find none iniquity in me, that were sin. Or 2. Upon a general persuasion of God's goodness, and Christ's merits, jeremy 3. 5. Will he keep his anger for ever? Will he reserve it to the end? Matth. 7. 2●…. Not every one that saith, Lord, Lord. Or 3. Upon some civil virtues that they discern in themselves, which many other do want, as that proud Pharisee did, God I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican, Luke 18. 11. Whereas the faithful (as you have heard in the Doctrine) ground their assurance upon God's Word, upon the Testimony of God's Spirit, upon the unchangeableness of God's Love, and All-sufficiency that is in him, to keep that that is committed to him.  
4. From the measure of this assurance. For, the faithful have not this assurance so perfect, but they are oft troubled with doubts and fears. Gal. 9 17. The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary one to another. They find cause to cry, as Mark 9 24. Lord, I believe, help mine unbelief. But they that have this false assurance are most confident, and never have any doubts. Luke 11. 21. When the strong man armed keeps his palace, the things that he possesseth are in peace.  
5. The fifth and last difference, is from the effects and fruits of this assurance. For in the natural man, his assurance of God's favour works no change at all in his life, makes him never the better: He hath no more fear to offend God because of this, no more care to please him: He can commit very heinous sins, and never be troubled with them, they never interrupt the peace of his conscience. Psal. 64. 4. They shoot in secret at the perfect, suddenly do they shoot at him, and fear not. Yea, his very assurance that he pretends he hath of God's favour, emboldeneth him to sin. jeremy 3. 4, 5. Didst thou not still cry to me, Thou art my Father, etc. but thou dost evil even more and more. They are wicked: therefore can they have no true peace, there is no peace saith my God to the wicked, Esay 57 21. But on the other side, the true assurance that God's Spirit works in the faithful, makes them careful to please God, fearful to offend him. Psalm 26. 3. Thy loving kindness is before mine eyes: therefore have I walked in thy truth. Psal. 119. 166. Lord, I have trusted in thy salvation, and have done all'thy common. dements. 1. john 3. 3. Every one that hath this hope in him purgeth himself, even as he is pure. And indeed none can have any true trust in God, but such as fear him, Psalm 115. 11. Ye that fear the Lord, trust in the Lord. For God useth not to speak peace to any, but to his Saints, and such, as he doth withal by his grace restrain that they turn not again unto folly, Ps. 85. 8.  
The third Use of the former Doctrine, is for the comfort of such as do unfeignedly fear God, and have sometimes had an undoubted assurance 
Use 3.  of their salvation, and have now lost the feeling of it. This hath been the case of many of God's servants, and may be the case of every one of us. You know the Church complains of this, I sought him whom my soul loveth, I sought him but I found him not, Cant. 3. 1. And how oft doth David complain, That his soul cleaved to the dust, Psal. 119. 25. That is melted for heaviness, verse 28. That his spirit was in perplexity, and his heart within was amazed, Psal. 143. 4. Lord, why dost thou reject my soul, and hidest thy face from me, Psal. 88 14. He said in his haste he was cast out of God's sight, Psal. 31. 22. Yea secondly, sometimes he continued in this estate a great while together. Psal. 13. 1. How long wilt thou forget me, O Lord? how long wilt thou hide face from me? Psal. 119. 82. Mine eyes fail for thy promise, saying, When wilt thou comfort me? And thirdly, he had these fits oftentimes also, Psal 88 16. From my youth I suffer thy terrors. Seeing therefore the dearest of God's children do oft lose this comfortable assurance, and when they have lost it, are so apt to conclude against themselves, that they were never in the state of grace, they never had true faith; I will therefore give you five Rules for the comfort of such as are thus distressed.  
1. The first is to search out the special sin that hath deprived thee of this comfort, and repent of it. This Rule is prescribed, why is living man sorrowful? Let us search and try our ways, and turn again unto the Lord, Lam. 3. 39, 40. Thus did David recover his comfort, when I kept silence, my bones waxed old, through my roaring all the day long, and I acknowledged my sin unto thee, etc. and thou forgavest the iniquity of my sin, Psalm 32. 3, 4. 5.  
2. To call to mind the grace that in former times thou hast felt in thyself, whatfaith, and feeling, and comfort in prayer; what care of a good conscience thou art sure thou hast had in thee heretofore: for from thence thou mayest boldly conclude, That there is grace in thee still, though thou canst not now feel it, the gifts and calling of God are without repentance, Rom. 11. 29. This rule David followed, when he had lost his feeling of God's favour and grace. Psal. 77. 5, 6. Then I considered the days of old, and the years of ancient time: I called to my remembrance my songs in the night. And 143. 5. Yet do I remember the time past.  
3. To search thine own heart diligently, and thou shalt observe (even when thou art at the worst) certain notes of grace in thee. Now there is no Christian, but when he is at the worst, and hath least feeling of his Faith, and of the certainty of his salvation, but if he would look into himself, he should find these graces in himself: 1. That he yields not to his infidelity, but strives against it, and grieves unfeignedly that he hath lost the assurance of God's favour. Psalm 77. 2. His soul refused comfort. Verse 3. His spirit was full of anguish. Verse 10. And I said, this is my death. 2. That he desires above all things, and seeks unfeignedly and earnestly to recover his feeling of God's favour again. Cant. 3. 1, 2, 3. The Spouse sought her Beloved in her bed, verse 1. about in the City by the streets, and by the open places, verse 2. enquired of the Watchmen for her Beloved, verse 3. So saith David of himself, when his spirit was in perplexity within him, Psalm 143. 6. I stretched forth mine hands unto thee, my soul desireth after thee, as the thirsty Land. 3. That though he have no feeling of God's love to him, yet he loves God, and desireth to please, and honour him, is afraid to do any thing that might offend him. Psalm 44. 18, 19 Our heart is not turned back, neither have our steps declined from thy way, though thou hast smitten us down to the place of Dragons, and covered us with the shadow of death. Now if any one of these graces be in thee, thou mayst be sure thou art alive. As if we discern in one that (by many likelihoods) seemeth to be dead, that he either breatheth, or moveth, or heareth, we are sure there is life in him: So is it in this case. And every Christian is bound (in the affliction of his conscience) to take notice of that grace that is in him, as well as of that corruption that is in him, that he may be as well thankful to God for the one, as he is humbled for the other. 1. Thess, 5. 18. In all things give thanks: for this is the will of God in Christ jesus toward you. This rule David followed, Psalm 77. 6. I communed with mine own heart, and my spirit searched diligently.  
4. Use the benefit of their advice, that can better judge of thine estate, than thou thyself, for the present, canst. This rule the Apostle prescribeth, Is any sick among you? Let him send for the Elders of the Church, and let them pray over him. And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be sorgiven him. Confess your faults one to another, and pray one for another, james 5. 14, 15, 16. and this course the Church took, when by her secret and private endeavours in her bed by night, she could not find her beloved, she went out into the streets of the City among her godly acquaintance for their help; and when that would not serve, she sought help of the watchmen and Ministers of the Church, Cant. 3. 2, 3.  
5. Lastly, rest assured, that though thou have for the present lost it, yet thou shalt, before thou go hence, recover thy assurance and comfort again. See this in that prayer of David, grounded (doubtless) upon God's promise, Psalm 39 13. Stay thine anger from me, that I may recover my strength before I go hence, and be not. Yea, be thou sure it will return with advantage, as the seed that is cast into the ground useth to do. Psalm 97. 11. Light is sown for the righteous, and joy for the upright in heart.  
Having now finished this Doctrine, which we have learned from the second part of the Text, viz. the certainty that was in the Faith of these Samaritans; it followeth now, that we proceed unto the third, viz. the means whereby they were brought to this certainty, the ground whereupon they did build their Faith; and that they say, was not the saying of the Woman, but the hearing of him themselves. And from hence we have this Doctrine to learn:  
That the Faith and Religion of God's Elect, is not grounded upon the testimony of any man, but upon Gods own Word only. The judgement that others, whom we reverence and respect, have of Religion, and the testimony that they give unto it, causeth us at the first to have a good opinion of it: the State, learned men, parents, and friends, specially the good example of those that profess it, have great force thus far: thus the Apostle saith, that they that obey not the Word may without the word be won by the conversation of their wives, 1. Pet. 3. 1. And we are to hold it a great mercy of God, that we were borne, and brought up not among Papists, or Infidels, but in the Church of God, where his true Religion was professed, and where we might enjoy these helps, so the Apostle saith, that men shall glorify God in the day of their visitation, that they lived among such as by whose godly and honest conversation, they were won to a liking of the true Religion which they did profess, 1. Pet. 2. 12. But yet all this will not bring us to Faith, or certainty in our Religion, till we hear God himself speak, and give testimony to it in his holy Word. john Baptist gave testimony to Christ: and because the jews had a reverend opinion of john, they also (for a while) conceived highly of Christ; and yet they could not certainly believe he was the Messias. Why? Because they could not hear God himself speak, and give testimony to it in his holy Word: ye sent unto john and he bore witness of me, etc. and the works that I do bear witness of me; and the father himself hath borne witness of me; ye have neither heard his voice at any time, nor seen his shape; And ye have not his word abiding in you: search the Scriptures, etc. john 5. 33, 35, 37, 38, 39  
2. The Ministry of the Word, brings us not only to a good opinion of Religion, and to an outward profession of it, but works Faith and Certainty in our consciences, Faith comes by hearing, Romans 10. 17. But the means whereby it works this Faith and Certainty in us, is the Word itself, by causing us to see the ground of that it teacheth us to believe in the Word: therefore Paul saith, Acts 26. 22. Having obtained help of God, I continue unto this day, witnessing both to small and great: saying none other things, than those things which the Prophets and Moses did say should come. When once we hear God in his Word to teach us any truth, then are we certain of it, and not before. Acts 17. 11, 12. Therefore many of them believed. Then we believe no longer, because men teach us, but for that we are taught of God himself: and though they that did first teach us, and draw us to a liking of the truth, should fall from it, yet will not we forsake it, when once we can say we have heard him ourselves.  
The Reason of the Doctrine is, that all men are subject to error; and 
Reason.  therefore their testimony is too weak a foundation to ground our Faith upon: and on the other side, there is no possibility of error in God's Word: every man is a liar, that is, subject to be deceived himself and so to deceive others, Romans 3. 4. Psalm 93. 5. Thy testimonies are very sure.  
To show the difference between our Religion, and that of the Papists, 
Use 1.  and whether hath most certainty. The Papist grounds his Faith upon the testimony of the Church, I will not say of what Church: but say it were the true Church of Christ, yet it consisteth only of men that are subject to error; and consequently, the conscience cannot with any certainty rely upon the testimony thereof. But we ground our Faith only upon the Word of God.  
Object. 1. How can we know the Scripture to be the Word, but by the testimony of the Church?  
Answ. Indeed, the testimony of the Church doth first incline us to think, that the Scripture is the Word of God, and makes us willing to hear and read it: but after we, by hearing and reading it, attain to further certainty and assurance: for God himself speaketh to us in the Scriptures, he spoke by the mouth of his holy Prophets which have been since the world began, Luke 1. 70. God at sundry times, and in diverse manners spoke in times passed unto the fathers by the Prophets, Heb. 1. 1. and that so clearly and evidently, that the faithful are undoubtedly assured, it is he that speaketh, it is indeed his Word. And they can say, as Cant. 2. 8. It is the ●…oice of my Belou●…d. And 5. 2. It is the voice of my B●…loued that knocketh. This is promised to the faithful, Esay 52. 6. They shall know in that day, that I am he that doth speak, behold it is I. john 7. 17. If any man will do his will, he shall know of the Doctrine, whether it be of God, or whether I speak of myself. And indeed, if we could not now be undoubtedly certain, that it is indeed God's Word, the case of the Church were worse now, than it was when God spoke to his people in visions and dreams; for they were (without any external testimony from men) fully assured then, that it was the Lord himself indeed that spoke unto them, if Abraham had not been so, he would not have been so forward to sacrifice his Son, Gen. 22. 3. nor Cornelius in obeying the commandment he had received in a vision to send for Peter, Acts 10. 7. After Paul had seen the vision, immediately he endeavoured to go into Macedonia, assuredly gathering that the Lord called him to preach the Gospel unto them, Acts 16. 10. No it is certain, that we may be more sure that God speaks to us in his Word, than they could be of his speaking unto them in visions, 2. Peter 1. 19 We have also a more sure word of prophecy.  
Obi●…ct. 2. The Scriptures are obscure, and no man can be certain of the sense of them, but by the Church.  
Answ. 1. To the natural man indeed they are obscure, the natural man receiveth not the things of the spirit of God, 1. Cor. 2. 14. 2. But in themselves they are plain and clear to them, whose eyes God hath opened, the entrance into thy Word giveth light, it giveth understanding unto the simple, Psal. 119. 130. 3. God hath promised to teach all his Elect, and to give them his Spirit to open their minds, that they may understand the Scriptures in those points, the knowledge whereof is necessary to their salvation, they shall be all taught of God, joh. 6. 45.  
Seeing all are bound to seek for certainty in the matters of their Religion, 
Use 2.  we are all to be Exhorted: First, That we would in these matters not rest upon the credit of any man, but seek to ground our consciences upon the Word of God; else will we be found in the day of tentation, no better than the foolish man that built upon the sand, Matth. 7. 26. Secondly, That we would labour to bring good and honest hearts to the reading and hearing of the Word, because to such only the promise is made, that God by his Spirit will instruct them, What man is he that feareth the Lord? him shall he teach in the way that he shall choose, Psalm 25. 12.  
Followeth now the fruit and effect, whereby they testified their Faith; Viz. the open profession they make of it to the Woman, that first drew them to Christ: which teacheth us this Doctrine:  
That he that hath true Faith, will be ready to make profession of it, when occasion shall be offered, with the heart man believeth unto righteousness 
Doct.  and with the mouth confession is made unto salvation, Rom. 10. 10. We having the same spirit of faith, according as it is written, I believed and therefore have I spoken, we also believe, and therefore speak, 2. Cor. 4. 13.  
God sets up the light of his grace in no man's heart, for his own private use only, but that it might give light unto others, men light not a candle, and 
Reason.  put it under a bushel but on a candlestick, and it giveth light even to all that are in the house, Matth. 5. 15.  
1. To reprove the Nicodemites of our time, such as pretend to have Faith, and to have received the love of God's truth; and yet are ashamed, 
Use.  or afraid to make profession of it among such, as will hate or scorn them for it: such I would wish to meditate of these two places, job 6. 10. Then should I yet have comfort, yea, I would harden myself in sorrow, let him not spare: for I have not concealed the words of the holy One. And Matth. 10. 32, 33. Whosoever shall confess me before men, him will I confess also before my Father which is in Heaven: but whosoever shall deny me before men, him will I also deny before my Father which is in Heaven.  
2. To reprove the Hypocrites, who will pretend to have grace: and yet no man of judgement that converseth with them, is able to discern it, either in their words or deeds. One principal way, whereby we are to make profession of our Religion, is a holy life, Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven, Matth. 5. 16. A verbal profession without this, is little worth.    


THE seventy SEVEN LECTURE, ON JANVARY XV. MDCX.  JOH. FOUR XLIII, XLIIII, XLV. 
Now after two days, he departed thence, and went into Galilee.  
For jesus himself testified, that a Prophet hath no honour in his own Country.  
Then when he was come into Galilee, the Galileans received him; having seen all the things that he did at jerusalem at the Feast: for they also went unto the Feast.  
THe last day we finished the History of that speech, that our Saviour had with the woman of Samaria; and of the great good that came of it, both unto herself, and unto her neighbours: it followeth now, that we proceed unto the History of his going into Galilee, the place which it pleased him to make choice of, for the exercise of the greatest part of his Ministry, and to spend most of his time in. This History was begun in the three first verses of this Chapter, and hath been hitherto interrupted and discontinued, by a long relation of that which fell out in the way. These three Verses which I have now read, do summarily set down our Saviour's return into Galilee. But before we come to the division of the Text, and the handling of the several parts of it, one doubt and difficulty is to be removed, to make our way plain unto the Doctrine that is to be delivered from it. For it may be demanded, whether Galilee were not his own Country, and (if it were) what sense is there in 
Quest.  this reason, He went into Galilee, because a Prophet hath no honour in his own Country?  
To this I answer, that though Christ were brought up in the Province 
Answ.  and Country of Galilee (for Nazaret was a city in Galilee, Mark 1. 9 in which respect also, he was sometimes called jesus the Galilean, Matth. 26. 69.) yet in this place, by his own Country, is meant Nazaret (as it is also called, Matth. 13. 54. Luk. 4. 23.) because, though he was not borne there, but at Bethlehem in juda; yet Nazaret was the town where his parents had dwelled, Luke 2. 39 and wherein he was brought up, and had lived by the space of thirty years, Luke 4. 16. In which respect also, the jews were wont to call him jesus of Nazaret, Matth. 21. 11. Luke 24. 19 Yea, it was necessary he should be brought up there, because of that Prophecy that had been made of him. Matth. 2. 23. He came and dwelled in a City called Nazaret, that it might be fulfilled which was spoken by the Prophets, He shall be called a Nazaren. So that the words that I have now read, are as if the Evangelist should have said in plain terms, thus, After two days he departed thence, and went (not to Nazaret, for he shunned that town of purpose, but) into other parts of Galilee: for he knew that in Nazaret, his own Country, he should have no honour, his Ministry would not be regarded at all. So that in these Verses that I have now read, there be four principal points to be observed: First, our Saviour's leaving and shunning of Nazaret, his own Country, and going into other parts of Galilee. Secondly, the reason why he did so, because he knew he could have no honour there. Thirdly, the good entertainment that he found in those parts of Galilee, that he went unto; When he was come into Galilee, the Galileans received him. Fourthly, the cause of that good entertainment he found among them, They had seen all the things that he did at jerusalem at the Feast: for they also went unto the Feast.  
For the first, it is a thing worthy of our observation, that our Saviour (being now to begin to preach (for till after this time, he had seldom or never preached, as is plain by that we find, from that time (after this his coming into Galilee) jesus began to preach, Matth. 4. 17.) and making choice of Galilee, rather than of jerusalem, or all judea, to exercise his Ministry, and spend most of his time and labour in) passeth by Nazaret, and refuseth to make choice of that place to preach or live in. Yea, it is twice recorded that he passed by Nazaret; here in this place when he went to Cana, and again, Matth. 4. 13. when he went to Capernaum. We read indeed, that once he preached at Nazaret, Luke 4. 16. but it was but once, he made no abode there; and that one Sermon was made not so much in mercy, as in judgement, to make them without excuse: as appeareth by the answer he makes to a secret objection they might make against him, Luke 4. 25— 27. Which was (in effect) as if he should have said unto them, I am not sent to you, God hath forbidden me to preach unto you.  
Secondly, But why did he thus leave and shun Nazaret, his own Country, which he did (doubtless) owe more duty unto, than to any other place? For it is certain, every man owes a duty to the place of his birth, and specially of his education and dwelling, in respect of the many blessings of God he hath received there: therefore also every City and Town in Israel, was called a mother in Israel, 2. Sam. 20. 19 In respect hereof, the light of nature hath taught men, that every man's Country may challenge some right and interest, in whatsoever gifts or abilities God hath given unto him. See what an affection the Apostle expresseth towards his Countrymen, he calls God to witness, that he had great heaviness and continual sorrow in his heart to see their blindness and obstinacy, Rome 9 12. his hearts desire and prayer to God for them was that they might be saved, Rom. 10. 1. And (doubtless) Christ loved his own Country, as dear as ever any good man did, and more too. All good affections were in him, in far greater perfection, than in any of us. What was then the cause, why he showed so little respect now unto his own Country? Was it the baseness and obscurity of that place? No verily: For (for aught we can read in the Scripture, or any other Author) it was every whit as populous, and of as good note, as either Cana, or Capernaum, or Corazin, or Bethsaida. Yea, it had this honour above all the Cities either in Galilee or judea, that he had dwelled so long there, and bore his name (in part) from that place. Was it then for any notorious wickedness, that did abound in that town, more than in any other town in Galilee? Surely, ●…o such thing is recorded of it: but (for aught we can read) it was as civil a place as any other that Christ conversed most in. True it is, that on a time after he had preached there, they thrust him out of their City, and would have thrown him down headlong from the top of an hill, Luke 4. 29. but that was long after this time, as will appear, if we well observe what is written, whatsoever we have heard done in Capernaum, do also here in thy country, Luke 4. 23. he had done many miracles in Capernaum before that time. The only true cause why he passed by Nazaret, and refused to exercise his Ministry there, was because he knew he could have no honour there, as it is plainly said here, verse 44. He himself (without the dissuasion of any) had testified (that is, with great earnestness and compassion affirmed to his Disciples, as they had had speech of that matter in th●… journey) that neither he nor any other Prophet, could have any honour in his own Country.  
Now these two points being thus observed in the Text, the Doctrine that ariseth from hence for our instruction is this:  
That there is an honour due unto every true Prophet and Minister of God; and the Lord holds all such unworthy of the comfort of his Gospel, as will 
Doct. 1.  not honour his Prophets. There be two branches (as you see) of the Doctrine, and we will confirm them distinctly and severally.  
1. That it is the will of God, that his people should honour his Prophets and Ministers. See the proof for this out of the Old Testament, judges 13. 17. Manoah asketh the Angel, that brought him word of the birth of Samson, whom he took to be a Prophet and Messenger of the Lord, what his name was: and giveth this for the reason; that when his sayings were come to pass (and so they should prove that he was a true Prophet indeed) they might honour him. And Lam. 4. 16. it is noted for a foul sin, and sign of marvelous confusion, that they reverenced not the face of the Priests. Plain places also there be for this in the New Testament, 1. Tim. 5. 17. Let the Elders that rule well, be counted worthy of double honour, especially they that labour in the Word and Doctrine. So no man taketh this honour unto himself, but he that is called of God, Heb. 5. 4. hold such in reputation, Phil. 2. 29.  
2. The second branch of the Doctrine is also evident. The Lord holdeth all such unworthy of the comfort of his Gospel, that will not esteem of, nor honour his Prophets. For this point also, I will bring you two plain places out of the Old Testament, and two out of the New. When the causes are laid down, 2. Chron. 36. for which God deprived the jews of his Word and Worship, this is reckoned for the chief, verse 16. They mocked the Messengers of the Lord, and misused his Prophets. And Hosea 4. 4. the Lord threatening this fearful judgement to the jews, that they should have none to rebuke or reprove them for their sins, he giveth this for the reason of it: For this people are as they that rebuke the Priest. Two plain places also there are in the New Testament for this. Matth. 21. 43. when our Saviour prophesieth that the Kingdom of God should be taken from the jews, he gives this for the chief reason of it (which had been mentioned by him in a Parable in the former Verses, specially verse 35. viz.) the indignities they had offered to God's Prophets and Messengers. And Matth. 23. 39 when he had threatened them of jerusalem, that (whereas he had often preached unto them, and sought their conversion in as loving and careful a manner, as the Hen gathereth her Chickens under her wings) now he would leave them, and they should see him no more till the day of judgement, he allegeth no particular sin for the cause of this, but the dishonour and contempt they showed unto the Prophets, verse 37.  
Before I come to the Reasons of this Doctrine, let me entreat you to observe with me, what account the Lord maketh of the honour of his Prophets, and how highly he is displeased with the dishonours and indignities that have been done to his Ministers, in the example of four Kings of juda: which in the beginning of their reign had been worthy and excellent Princes, and never prospered after they had done contempt and dishonour to God's Prophets. The first of these was Asa, 2. Chron. 16. Hanani the Prophet came to him, and delivered faithfully a message from the Lord, and it is said, verse 10. Asa was wroth with the Seer, and put him into prison: But look what followed to the end of verse 12. and you shall see, he never prospered after. The next of these Kings was joash, 2. Chron. 24. Zachary the Prophet (the son of jehoiadah the King's Cousin-Germane) delivereth faithfully a sharp message from the Lord; joash commands him to be stoned for it, verse 21. But see Verse 25. what an end he came to shortly after: and observe, that (though he had many other sins, yet) the Holy Ghost saith, this was the sin that brought that ruin upon him. The third of these Kings was Amaziah, 2. Chron. 25. 16. A Prophet came to him in the Name of the Lord, and plainly reproved him; Amaziah rejecteth him with great disdain: Have they made thee the King's Counsellor? Sir, must you direct me, and tell me what I have to do? then he putteth him to silence. But mark what followed; the Prophet telleth him plainly, he knew God had determined to destroy him, because he had done that. And so it fell out indeed, verse 27. he was murdered by treason. The fourth and last of these Kings was Uzziah, 2. Chron. 26. he would needs (out of the pride of his heart) take upon him to encroach upon the Priest's office; the Priests withstood him, verse 19 he was cruelly angry (as the word signifieth) with the Priests, raging against them, and threatening them: but what followed? even that which the Priests told him, verse 18. Thou shalt have no honour from the Lord God. The thing he respected was his honour: forsooth, it was not for his honour, to be ruled by the Priests; but what honour got he by it? First, he was smitten immediately, while he was raging against the Priests, with a Leprosy, and the Leprosy rose in his very forehead, verse 19 Secondly, verse 21. He was a Leper to the day of his death, and dwelled as a Leper in an house apart, because he was cut off from the house of the Lord. Thirdly, verse 23. After his death, they buried him apart (though in the same field) from his Ancestors: for they said, He is a Leper.  
The Reasons of the Doctrine are these. 1. In respect of their gifts, there 
Reas. 1.  is an honour due to the true Prophets and Ministers of God. It is a barbarous thing, not to reverence and honour learning, and Gods gifts wheresoever we discern them. Pro. 13. 15. Good understanding maketh a man acceptable. And Eccles. 8. 1. The wisdom of a man maketh his face to shine. And above all gifts and learning this deserveth most honour, when a man hath a gift to divide the Word aright, rightly to interpret the Scriptures, and to apply them to the use of God's Church. When the Apostle had said, 1 Cor. 12. 31. Desire you the best gifts: he cometh to tell them which are the best gifts; and having showed in general, Chap. 13. that no gifts are aught worth to a man's own comfort, unless they be used in love, and care to profit others, he addeth, Chap. 14. 1. Follow after love, and covet spiritual gifts; but rather that ye may prophesy: And verse 5. I would that you all spoke with strange languages, but rather that ye prophesied; for greater is he that prophesi●…th, than he that speaketh with tongues.  
2. In respect of their work and office that they are employed in, honour is due unto them. For, how mean and base soever we are, yet is 
2.  our office great and honourable. Luke 1. 15. He shall be great in the sight of the Lord. We are the Messengers of the Lord of Hosts, ●…al 2. 7. We are Ambassadors for Christ, 1. Cor. 5. 20. Yea, we are his Messengers and Em bassadours in matters concerning the soul, the precious soul of man; not in matters of this life, but in the matters of God. Heb. 5. 1. The Priest was taken from among men, and ordained for men in things pertaining to God. You cannot have the means of salvation, the Word and Sacraments, but from us. 1. Cor 4. 1. Let a man so esteem of us, as of the Ministers of Christ, and Disposers of the Mysteries of God. Yea, you cannot have saving knowledge, nor faith, nor regeneration, nor eternal life without us, ordinarily. Rom. 10. 14. How can they believe in him, of whom they have not heard? And how can they hear without a Preacher? joh. ●…0. 23. To us the keys of the Kingdom of Heaven are committed. And (though it be certain that God hath respect to the Prayers of the meanest of the faithful, and it may fall out that many a private Christian hath also a better gif●… in prayer than many a good Minister, yet) hath the Lord more respect to the prayers of his Prophets and Ministers, than to any other, and they are more effectual to the comfort of God's people. Gen. 20. 7. He is a Prophet, and he shall pray for thee, james 5. 14. Moses and Aaron were among his Priests, and Samuel among such as call upon his Name: these called upon the Lord, and he heard them, Psal. 99 6. So it is said, 2. Chron. 30. 27. that at the end of the solemn passover that was kept by Hezekiah, The Priests and the Levites arose, and blessed the People, and their voice was heard, and their Prayer came up to heaven to his holy Habitation. In respect of all this that I have said concerning the office and function of the Minister, the Apostle telleth the Corinthians, there was no proportion between that they could give to their Ministers, and that they received from them. 2. Cor. 9 11. If we have sown unto you spiritual things, is it a great thing that we reap your carnal things? Yea, more than that, he tells Philemon, verse 19 that he did owe to him, even his own self, And so much may every faithful Minister say to so many as have been converted to God by his Ministry.  
The third Reason why the Lord maketh such account of the honour of 
3.  his Prophets, and is so highly displeased with the indignities that are done unto them, is, because men cannot honour, nor esteem of their Doctrine and Message, unless they honour and esteem of them. The contempt done to them, reacheth to the holy things they are employed in, and to the Lord himself. It is not possible for a man to love the Word, but he must love and honour the Ministers of it, How beautiful are the feet of them that preach the Gospel of peace, Rom. 10. 15. Ye have acknowledged us in part, that we are your rejoicing, 2. Cor. 1. 14. Nay, it is not possible for any man to love, or bear honour to the Lord himself, but he must needs love, and honour the Prophets and Messengers of God, he that despiseth you, despiseth me, Luk. 10. 16. And that is the cause why the Apostle is so importunate with the Thessalonians, to persuade them to esteem well of their Ministers, we beseech you brethren to know them, which labour among you and are over you in the Lord and admonish you; And to esteem them very highly in love for their works sake, 1. Thess. 5. 12, 13. And indeed this was the true cause, why our Saviour in this place, stood so much upon his honour (he would preach no where but where he might have honour, and be well esteemed of) Why? was he a man that cared much for honour? No, he professeth of himself, and in his whole life made it good, joh. 8. 48, 49. I honour my Father, I seek not mine own praise. This was then the reason, why he would preach no where, but where he might have honour, because he knew none ●…ould receive good by his Ministry, that did not esteem reverently of his person. They that honour not the Teacher, cannot honour, nor profit by his Doctrine.   

Lecture the seventy eight. januarie 22. 1610. JOHN FOUR XLIII. XLIIII.  
IT followeth now, that we proceed to the Uses of this Doctrine.  
1. For us that are Ministers: That seeing there is an honour due unto us, and it is not possible for us to do any good in our Ministry where we have no honour; and all the honour that is due to us, is due to us only for our gifts, and for our works sake: we should therefore be humbled in ourselves, and judge ourselves unworthy to be employed in this function; and both before we are entered, this should keep us from being overhasty and forward to take this calling upon us: and when we are entered, this should make us to walk in it with fear and trembling. john the Baptist professed himself unworthy to be employed, even in the basest office about Christ, not worthy to bear his shoes, Matth. 3. 11. not worthy to stoop down to untie the latchet of his shoe, Mar. 1. 7. And Paul said he was unworthy to be called an Apostle, 1. Cor. 15. 9 and having spoken of such an honour that belongeth to our Ministry, which (as one would have thought) would have puffed him up, rather than have humbled him, he presently (as admiring that God should ever advance any mortal man to that dignity) breaketh out into these words, 〈◊〉. Cor. 〈◊〉. 16. Who is sufficient for these things? For, as God never advanced any to honour above others, but he requireth some greater service from them than from others (in omni honore est onus) in all honour there is a burden; to whom men have committed much, of them they will ask the more, Luke 12. 48. In which respect Saul, when he was called of God and his people unto the place of greatest honour, shunned it as much as he could, and hid himself, 1. Sam. 10. 22. so hath it fallen out in this; No man that hath rightly conceived of the burden God hath annexed to this honourable function, hath been over hasty to take this calling upon him, no man taketh this honour to himself, but he that is called of God, Heb. 5. 4. till God have even thrust him in (as it were) by violence, by the head and shoulders. Two famous examples we have for this, the one in Moses, who three several times hung of, and excused himself, Exod. 3. 11. and 4. 1. 10. 13. the other in jeremy, who cried out thus, ah Lord God, behold I cannot speak, for I am a child, Chap. 1. 6.  
Every ignorant, idle, covetous, and scandalous Minister is apt to glory in 
Application.  this Doctrine, and to challenge to himself this honour that is due to the Ministers of the Gospel: but he never thinketh of the burden God hath annexed to this honour.  
The second Use of this Doctrine, is for the people; that seeing it is evident by this Doctrine, that you owe us honour, neither can you profit by our 
2.  Doctrine, unless you can give honour unto us: and, God esteemeth you as dogs and swine, unworthy of the comfort of his Gospel, if you cannot esteem of us: therefore it standeth you upon, to learn what honour is due to us; and when you know it, to give us our due in this kind. The Apostles rule is general, Rom. 13. 7. Render to all their dues, tribute to whom tribute is due, fear to whom fear, honour to whom honour.  
First than you must know, that the honour you owe unto us, is not such as is due to the Magistrates, and great men of the world; we do not challenge to ourselves, either that civil authority, or that reverence, or those titles, or that outward pomp and state, or that wealth and abundance that is due unto them. Our Saviour Christ giveth this for the reason, why he had not such a retinue and company of servants, as might have rescued him from them that apprehended him, because his Kingdom was not of this world, joh. 18. 36. The chief honour that is due to us, is more inward and spiritual; and standeth in four points principally.  
The first degree of honour that you owe to us, is in your minds and judgements, that you rightly esteem of the need you have of God's Ordinance 
1.  in our Ministry, and of the inestimable benefit you receive by it. This is that the Apostle teacheth us, when he saith, 1. Thess. 5. 12. I besecch you Brethren, that you know them that labour among you. And 1. Cor. 4. 1. Let a man so account of us, as of the Ministers of Christ, and Stewards of the mysteries of God. On the other side, a chief dishonour it is to the Ministry, when men think it is a calling of no such necessity, but that they may well enough be saved without it, as they did among the Corinthians that said they cared neither for Paul, nor for Apollo, nor for Cephas, they were Christ's, they did so wholly rely upon Christ for their salvation, as that they regarded not the Ministry of any of his servants, 1. Cor. 1. 12. that they can profit better by reading good Books, etc.  
The second degree of honour you owe to us, is in your affections, that 
2.  you reverence us in your hearts, and have us in singular love for our works sake, 1. Thess. 5. 13. You should count it your happiness, to have such Teachers as you may reverence; for otherwise, you shall be able to profit little or nothing by their Ministry. On the other fide, they are to be held contemners of the Ministry, that desire none, but such as may be their underlings, such as they may rule at their pleasure, even in the matter of their Ministry, and prescribe unto them, what they shall preach and what they shall not preach, and say, prophesy not unto us right things, speak unto us smooth things, Esay 30. 10. 12. or else such as are good-fellows, whom they may draw into any sin, that will drink with them, and game with them, and swear with them, and play the wantoness with them. Of these the Holy Ghost speaketh, Amos 2. 12. 13. Ye gave the Nazarites wine to drink, and commanded the Prophets, saying, Prophesy not: Behold, I am pressed under you, as a cart is pressed, that is full of sheaves.  
The third degree of honour you owe to us, is in your practice; when you yield obedience to our Doctrine, and will be directed by us according to the 
3.  Word of God, an obedience (doubtless) is due from the people of God to their faithful teachers, I write to try, whether you be obedient in all things, 2. Cor. 2. 9 Having confidence in thy obedience, I wrote unto thee, Philem. 21. obey them that have the rule over you, and submit yourselves, Heb. 13. 17. On the other side, they will be found contemners of God's Prophets, that will not be directed by them, nor be obedient to their Doctrine, whatsoever respect otherways they seem to show unto them. Whosoever shall not receive you-nor bear your words, when ye depart out of that house or city, shake of the dust of your feet, Mat. 10. 14. They that will not hear, or be directed by our doctrine, receive us not, but contemn us in an high degree. This was the contempt that Amaziah did to the Prophet, for which the Lord destroyed him, because thou hast not harkened unto my counsel, 2. Chron. 25. 16. For though sin be the transgression of God's Law, and the disobeying of him; yet is sin greatly increased, by disobeying his Prophets and Messengers, He did that which was evil in the fight of the Lord, and humbled not himself before jeremiah the Prophet speaking in the name of the Lord, 2. Chron. 36. 12. Therefore also the Lord saith, Ezek. 33. 33. that when that should come to pass (when the judgement should fall upon them which he had threatened, vers. 27.) they should then know that a Prophet had been among them. Their own conscience should in their affliction aggravate their sin against them by this circumstance, that the Lord had sent his Prophet to them to admonish them, and they had not regarded nor obeyed him.  
The fourth degree of honour you owe to us, is in allowing us such maintenance, such an estate and outward respect, as may serve to preserve our persons 
4.  from contempt, this is that honour the Apostle meaneth when he saith, the Elders that rule well, are worthy of double honour, specially such as labour in the Word and doctrine. For the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn: and, The labourer is worthy of his reward, 1. Tim. 5. 17, 18. For though (as I have said) we may neither challenge, nor accept of that worldly honour and outward estate, as is due to Princes and great Magistrates, yet what reverence may be given to private men, may be given to us also. Yea it is not possible you should reverence us in your minds and hearts, but you must needs give some outward respect and reverence unto us. Elizeus (even in those times) was able to keep a man to attend him, 2. Reg. 4. 1●…▪ and 6. 15. And such maintenance is to be allowed the Minister, as he may be both comely (not base and sordid in apparel, or otherwise) and able also to keep hospitality, 1. Tim. 3. 〈◊〉. On the other side, it argueth a great contempt of the Ministry, when men seek of purpose to keep them bare as may be, lest they should be too proud and presumptuous (as they call it) in their Ministry. These are like those profane Soldiers, Mat. 27. 28, 29. who when they had st●…ipped our Saviour, they bowed the knee before him, and mocked him. This also showeth what the reverence is, that many forward Christians seem to show to God's servants and Ministers. If they did indeed bear true love and reverence to them, they would not be so careless in ministering to their necessities as they are; much less would they rob them, by withholding that, which by Law is due unto them.   

Lecture the seventy nine. january 29. 1610. JOHN FOUR XLIIII.  
WE have already heard, that these three Verses which do summarily contain the History of Christ's return into Galilee, do offer to our consideration three principal points.  
First, that our Saviour, returning into Galilee to exercise his Ministry there, did of purpose refuse to go to Nazaret, and went into other towns of Galilee, Because he knew he could have no honour in Nazaret, vers. 43.  
Secondly, the reason why he knew he could have no honour at Nazaret; Because it was his own Country, vers 44.  
Thirdly, the entertainment he found in those parts of Galilee he resorted unto, vers. 45.  
The first of these three, we finished the last day; and now it followeth that we proceed to the second, which is contained in this verse; He knew he could have no honour in Nazaret, because it was his own Country: it was the place where he had lived long, even from his infancy, till he was about thirty years old; the place where his parents and kinsfolk did dwell. Now because this reason is somewhat strange, and given by Christ, not here only, but in sundry other places of the Gospel, it shall be profitable for us to weigh and consider it well, that so we may be the better able to receive our instruction from it. First than it is to be observed, that he maketh not this his own case only, nor the fault of Nazaret, but the case of every true Prophet, what Country soever he shall live in: for as here he speaketh indefinitely, A Prophet hath none honour in his own Country; so Luke 4. 24. you shall find it thus set down: No Prophet is accepted in his own Country. Secondly, that he saith, Mark 6. 4. the place where a Prophet wanteth this honour, is his own Country, among his own kinsfolk, and in his own house: as if he should say, It is rare to see him have honour in the town and place where he hath dwelled longest; but more rare among his own kinsfolks; and most rare of all in his own house. The nearer any are to him in the bond of nature, in carnal familiarity and acquaintance, as he is a man, the farther off shall he find them, from yielding that honour and estimation that is due unto him, as he is a Prophet of God. Thirdly, that he saith, Matth. 13. 57 and Mar. 6. 4. that a Prophet is not without honour, save in his own Country: as if he should say, He shall be sure of honour every where else. Fourthly, that he spoke this so oft: All the four Evangelists (as you have heard) mention this speech to have been used by him at sundry times; as bewailing (upon sundry occasions) that he could do no good in his own Country, and giving this for the reason of it. Fiftly, and lastly, that he affirmed this with so earnest an asseveration: for here it is said, jesus himself had testified, that a Prophet hath no honour, etc. And Luke 4. 24. Uerily I say unto you, no Prophet is accepted in his own Country.  
These things thus observed, do yield us this instruction:  
That the Ministers of God (for the most part) have least estimation in their 
Doct. 2.  own Country: they that are nearest unto them in dwelling, in carnal kindred and acquaintance, are of all others the farthest off from giving them that honour that is due unto them.  
Indeed this is not always so: for we shall read, that john the Baptist was highly honoured even by his own Countrymen. Matth. 3. 5, 6. There ●…nt out to him all jerusalem, and all judea, and all the Regionround about lordan, and were baptised of him, confessing their sins. Yea, after his death they retained an honourable opinion of him: for so we read, Matth. 21. 26. All men h●…ld john for a Prophet. But for the most part it hath ever been otherwise. So soon as ever joseph had showed himself a Prophet, he was no where so much despised and hated as by his own Brethren; yea, it is twice said, verses 5. and 8. They hated him so much the more, because of his dreams: And 6 19 Behold this Dreamer co●…meth. So when God had gi●…en unto David, not only an Heroical and Princely spirit to fight with Goliath, but also a Prophetical spirit to declare unto God's People their deliverance from him, he found not so much contempt and disdain in all the host of Israel, as from his own Brother, 1. Sam. 17. 28. jeremy found not that bitterness and deadly malice, neither in any of the jews, nor in the Chaldeans, as he did in the men of Anathoth his own Countrymen and Kinsmen. jer. 11. 21. The men of Anathoth sought his life, and said; Prophesy not in the Name of the Lord, that thou die not by our hands. And Paul, in all the Countries that he came in, received not so many contempts and indignities from any, as he did from the jews. He was whipped five times by them, and received every time forty stripes save one, 2. Cor. 11 24 So none esteemed more contemptibly of Christ, than his own Kinsmen, Mar. 3. 21. john 7. 5.  
Well: we have seen sufficient proof of the Doctrine in all these examples; let us consider now what might be the reason of this. In itself doubtless it is a great favour of God, to send us such Prophets as have been bred and borne amongst us, such as are of our own kindred and acquaintance, as is evident by the promise God makes his people, Deut. 18. ●…5. The Lord thy God will raise up a Proph●…t from among you, even of thy Brethren, to him ye shall hearken. So is it also spoken of Amos, I raised up of your sons for Prophets; and of your young men for Nazarites; is it not even thus O ye children of Israel saith the Lord? Amos 2. 11. How falleth it out then, that for the most part, men esteem not ofthiss favour, and that they will hearken rather to any Prophet than to such a one? The Reason thereof is to be imputed to 
Reason.  four common corruptions that the nature of man is tainted with. The first, is envy and pride: the second, hypocrisy: the third, curiosity and desire of novelty: the fourth, self-love, and desire to be flattered and soothed in their sins.  
The first Reason of this (I say) is that envy and pride that is in the nature 
1.  of man. For we cannot endure, that one that we know is, or hath been our equal, or inferior, should take upon him to teach, and direct, and reprove us as all true Prophets use to do Now every Prophet among his own Kindred and Countrymen where he hath been borne and and bred, is so; either they know him to have been their inferior, in wealth, or parentage, or (at the most) that he was once but their equal, their Schoolfellow, their playfellow. This is expressly noted for the cause, why our Saviour was not esteemed at Nazaret. Mar. 6. 3. Is not this the Carpen●…er, Mary's Son, the Brother of james and joses, and of juda, and Simon? and are not his Sisters here with us? and they were offended in him (not at him) viz. even in his mean estate.  
The second Reason of this, is the hypocrisy that is in the nature of man: those whom they have conversed long with, familiarly, they must needs 
2.  observe sundry infirmities in them; and there is this hypocrisy in us, that (though we think never the worse of ourselves for many foul faults that are in us, yet) we are apt to despise another for the least infirmity we discern in him. All Gods graces are not of that force to move us to reverence and honour him, as the least of his infirmities hath to make us censure and despise him. This corruption our Saviour noteth, Matth. 7. 3. We are not only apt to see the least moat in our Brother's eye, but also (as appeareth by comparing verse 1. with 3, 4. apt to judge (that is, to censure) condemn, and despise him for it. Specially in a Minister men look for Angelical perfection; a Minister (they think) should be so holy that he should not need marriage; so full of Faith, that he should not care for the things of this life, he should not provide for his family, he should not require his tithes, nor his debts. Neither can men (unless there be more in them than nature) reverence a Minister, if they do discern the least blemish in him, or can but remember any fault and infirmity they have known to be in him in times past. Yea, such perfection we look for in Ministers, that we are apt to despise them, even for the blemishes we discern in any that are near unto them; in their wives, their children, their servants, their companions. Num. 12. 1. Aaron and Miriam spoke against Moses, because of the Ethiopian Woman which he had married. This corruption gave occasion to that Law which the Apostle giveth, 1. Tim. 3. 2, 4. That none should be chosen to be a Bishop, unless he be such a one, as is not only unreprovable himself, but such a one also, as ruleth his own house well, having his children in subjection with all honesty. To this corruption of our nature Solomon seemeth to have respect in that saying, Eccles. 10. 1. Dead Flies putrify the precious ointment of the Apothecary, and cause it to stink: so doth a little folly him that is in estimation for wisdom and glory. It doth so indeed, but that is through our corruption; for it ought not to do so.  
The third Reason, why (for the most part) a Prophet hath no honour 
3.  in his own Town, in the place where he hath long lived, is the curiosity that is in the nature of man, and desire of novelty. For, naturally we loathe those blessings that are common, and which we have long enjoyed; and esteem more of that that is new and strange, though it be indeed of less worth than the other. Though Manna were the excellentest food that ever mortal man did live upon; yet when the Israelites had been used to it a while, they loathed it, and preferred the fish, and cucumbers, and onions, and garlic of Egypt before it, Num. 11. 5, 6. Of this corruption the Apostle speaketh, 2. Tim. 4. 3. Men will not endure wholesome doctrine: and why so? They have itching ears, and will, after their lusts, get them an heap of Teachers. Their own food, be it never so wholesome, they cannot endure; they must have variety, that that is new and strange, and that (not because they may profit more by them, than by their own, as sometimes it falleth out) but only to feed this itching humour of curiosity. This is the cause, why the Apostle is so earnest with the people, even with the people of God, with good people, to esteem well of their own Pastors, And we beseech you brethren, know them which labour among you, and are over you in the Lord, 1. Thess. 5. 12. Obey them which have the rule over you, for they watch for your souls as they that must give account, Heb. 13. 17.  
The fourth and last Reason, is the self-love that is in all men by nature, 
4.  and great desire to be flattered in their sins. For the Minister that hath lived long among them, knoweth them better than any stranger, and is able more particularly to touch, and reprove their sins. If he in his doctrine do but come near any corruption they know themselves guilty of (though he know no such thing by them, nor once think of them) they judge presently he aimeth at them, he intendeth to disgrace them. Though a stranger inveigh against their sins, every whit as particularly and sharply as their own Pastor; yet (because they think he knoweth nothing by them, he aimeth not at them) they can take it in good part, and commend him too. This was the cause of the hatred Ahab bore both to Eliah, 1. Reg. 21. 20. and to Micaiah, 1. Reg. 22. 8.  
We have heard the four Reasons of the Doctrine: let us now come to the Uses of it. For it is a Doctrine of good Use, both for us Ministers, and 
Use.  for all you that are the people of God.  
1. For us that are Ministers. This Doctrine serveth to exhort us to use all good means to preserve the credit and estimation of our persons in the hearts of God's people. This we are bound to do, 1. Tim. 4. 12. Let no man despise thy youth. Tit. 2. 15. See that no man despise thee. For, if we lose our reverence and estimation in the hearts of God's people, our Doctrine will do them no good. And we may perceive by this Doctrine, how apt the people are to despise us, specially when we have lived long amongst them. It standeth us upon therefore, so much the more carefully to use all good means, whereby we may maintain our estimation in their hearts. And I find in God's Word three special means, whereby this may be done:  
First, by our Diligence and Care to teach profitably. That is the chief 
1.  thing that will procure us reverence and estimation, if we do our work well. 1. Thess. 5. 13. Have them in singular love for their works sake. This is that, that the Apostle teacheth, 2. Tim. 2. 15. Study to show thyself approved unto God, a Workman that needeth not be ashamed, dividing the Word of God aright. And, 1. Timothy 4. having charged Timothy verse 12. too look to it, that no man despise his Youth: he telleth him by what means he may preserve his Person and Ministry from contempt and disdain, verse 13. and standeth principally upon this, Give attendance to reading, to exhortation, and to doctrine. Verse 14. Despise not the ●…ift that is in thee: but stir it up, and seek to increase it; And addeth, verse 15. These things exercise, and give thyself unto them, that it may be seen how thou profitest among all men. If this care and conscience be in us, we shall be sure to have honour, though Satan and all the world should conspire to disgrace us, A Prophet (a true and faithful Prophet he means) is not without honour, Matth. 13. 57 Mar. 6. 4. If this be wanting, no wealth, no titles, no hospitality, no good works we can do, will be able to preserve us from contempt.  
The second means, is by our faithfulness in our ministry. This differeth from the former; for a man may be a diligent and very sufficient Teacher, 
2.  and yet not faithful in his Ministry. This is faithfulness, when we are careful to deliver the whole counsel of God to his people, not concealing any part of it for favour, or fear of any man. jer. 23. 28. He that hath my Word, let him speak my Word faithfully. 1. Cor. 4. 2. It is required of God's Stewards, that every man be found faithful. 2. Tim. 2. 2. What things thou hast heard of me, the same deliver to faithful men, which shall be able to teach others. This hath great force to procure us reverence in the hearts of all men. When the Pharisees would give a reason of the reverence they pretended to bear to our Saviour, they give this, Matth. 22. 16. Master, we know that thou are true, and teachest the way of God truly, neither carest for any man; for thou considerest not the person of man. And when the Apostle chargeth Titus to look to it, that no man despise him, he prescribeth him this way, to keep himself from contempt. Tit. 2. 15. These things speak, and exhort, and rebuke, with all authority, see that no man despise thee. Titus might have said, This was a strange direction; this is the way rather to procure us the contempt and hatred of all men, if we shall not only teach such particular duties as he had mentioned before, but apply them also so particularly, by exhorting, and rebuking men, specially, if we do it with such authority and boldness, as thou speakest off. No (saith the Apostle) fear it not, this will gain thee estimation and honour in the hearts of men, yea, of all men; yea, even of them that were most offended with thee for thy faithfulness, if they belong to God. And this is that that Solomon saith, Pro. 28. 23. He that rebuketh a man, shall find more favour at the length, than he that flattereth with his tongue. On the other side, if a man will make himself a base underling to any, in the matter of his Ministry, so as he dareth not deliver some parts of God's truth, he dareth not reprove some faults for fear of man; if he had all the learning in the world, yet shall he have no true honour; for thus saith the Lord, speaking to the Priests and Teachers of his People, Mal. 2. 9 Therefore have I also made you to be despised, and vile before all the People, because you have not kept my ways, but have been partial in the Law.  
The third and last mean we are to use to maintain our honour and estimation in the hearts of God's people, is to make ourselves an example and pattern to them, in all the duties of holiness toward God, and righteousness toward men; and to show care of this, not in ourselves only, but in all that are of our family also. This direction is given, Tit. 1. 6. He must be unreprovable; and not so only, but his children also must be faithful, not scandalous for riot, neither disobedient. See the great force that this hath to gain reverence to our Persons and Ministry, in two examples, 1. Tim. 4. 12. Let no man despise thy youth, but be unto them that believe, an example in word, in conversation, in love, in spirit, in faith, and in pureness. The other is in john Baptist: see what honour the holiness of his life did gain him with all men, Mar. 6. 20. Herod reverenced john, because he knew him to be a just man, and an holy. Insomuch, as though he did hate him for his faithfulness, and persecuted him to the death, yet he did it against his conscience; and that was the cause, why it was after, such a vexation and torment unto him: When he heard of the fame of jesus, he thought strait of john Baptist, Mar. 6. 14. john Baptist is risen from the dead: And 6. 16. When Herod heard it, he said, It is john, whom I beheaded. As if he should say, This will never out of my Conscience, that he was a good man, and a just, and I hated him for his faithfulness, I troubled and persecuted him. On the other side, had we all the means in the world to make us great, yet if ourselves make not conscience of the things we teach others, yea, if we be not careful to put all iniquity far from our Tabernacles, we shall grow contemptible and vile; for the mouth of the Lord hath spoken it. See two plain proofs of this, the one is Esay 43. 27, 28. Thy Teachers have transgressed against me: therefore have I profaned the Rulers of my Sanctuary: The other place for this, is 1. Sam. 2. 30. in the example of Eli: he was himself unreprovable, but because he had not that care he should have had of his family, but suffered his children to run to riot, to the great scandal of the Church, the Lord threateneth to bring great contempt upon him; and thereupon giveth this general Rule, Them that honour me, I will honour, and they that despise me (mine Ordinances, my Word, my worship) shall be despised. A sentence worthy to be oft thought upon, by us specially that are Ministers; and not by us only, but by all men, as being spoken by him that is able to make his word good, that is able to pour contempt even upon Princes, 1. Sam. 2. 30. Them that honour me, I will honour, and they that despise me, shall be despised.   

Lecture the eighty. February 12. 1610. JOHN FOUR XLIIII.  
IT remaineth now, that we proceed to the second Use this Doctrine serveth unto. The Use therefore that the people of God are to make of this Doctrine, is this, That for as much as 1. Our Saviour here noteth it for a great sin in all such as cannot honour a Prophet if he be their own Countryman: and that 2. Christ for this cause refused to teach at Nazareth: and that 3. They can receive no profit by the Doctrine of their Teachers if upon any pretence they despise their persons: and that 4. The chief cause why men refuse to give due respect unto their own Prophets, are those four faults which I spoke of in the Reason of this Doctrine: That therefore all the faithful would take heed of, and labour to arm themselves against these four corruptions, which are in the nature of every one of us, and which if we take not good heed unto, we shall never be able to yield that honour that is due to the Ordinance of God in the Ministry of his servants. I will therefore speak of all these four corruptions particularly, and give you remedies against them out of the Word of God.  
The first of these four corruptions (as we have heard) is Pride. We disdain to be directed and reproved by such, as we know to be no better men than ourselves, specially, if we know them to be our inferiors, men of base or meaner estate in the world than ourselves. For we are apt to think that every Preacher, that with any plainness and power admonisheth, and reproveth our sins, seeks to usurp authority, and to reign as a Lord or Pope over us, to hold our heads under his girdle; and that we can by no means endure. Hereupon it is, that you shall seldom hear any fall out with a faithful Minister, but they will be ready to upbraid him with the means of his estate, and to charge him with pride; that he being no better a man should take so much upon him: though in no other thing he show himself proud, but in the plainness of his Ministry only. Thus did the Sodomites reject the most humble admonition of Lot, Gen. 19 9 He is come alone as a stranger, and shall he judge and rule? Thus did Corah, with his Company, reject the Ministry of Moses and Aaron, though Moses were the meekest man upon earth. Num. 16. 3. Ye take too much upon you— wherefore lift ye yourselves above the Congregation of the Lord?  
Now there be four excellent remedies given us in God's Word against this corruption.  
1. To consider it is no pride nor presumption in the Minister of Christ (how mean a person soever he be in worldly respects) to urge all men to yield obedience to the Word, to reprove the sins of any man, yea, to do this plainly and boldly, as one having authority; for he hath a commission and calling from God to do this, Tit. 2. 15. These things speak, and exhort, and rebuke with all authority; see that no man despise thee: Yea, we are bound to do this upon pain of God's Curse, jer. 1. 17. Speak unto them all that I command thee; be not afraid of their faces, lest I destroy thee before them. Why should any then count it pride in us to do that, that we have so good a warrant to do, and that God hath so straightly charged us to do?  
2. The second remedy against this pride, is to consider, that the message is to be regarded, not according to the worth of him that bringeth it, but of him from whom it cometh: look not (in the ministry of the Word) to the meanness and baseness of the messenger, but to the Majesty of him that hath sent him to speak to thee in his Name. 2. Cor. 5. 20. Now than we are Ambassadors for Christ— we pray you (we teach you, exhort you▪ reprove you) in Christ's stead. When thy heart beginneth to rise at any thing thou hearest taught, and urged upon thy conscience out of God's Word, say as joseph did, Gen. 50. 19 Am not I under God? This man (me thinks) is some what too plain, somewhat too bold, somewhat too bitter: but whose Word is it that he speaketh, in whose Name doth he speak unto me? Am not I under God? Hear ye, and give ear, be not proud, for the Lord hath spoken, jer. 13. 15. We do not require you to give that respect to every thing we say: if we speak our own fantasies, reject them in God's Name: but if we speak nothing but upon warrant of God's Word, take heed how you reict it, how you spurn against it for our sakes. Acts 9 5. It is hard for thee to kick against the pricks. Doth the Word prick thee? think not thou shalt find any ease by spurning and kicking against it. job 9 4. Who hath been fierce against the Lord, and hath prospered? I beseech you all (as you love your own souls) take heed, lest while you think you fret and rage only against us poor men, you fret not, nor rage against God and his Word: for Matth. 21. 44. Whosoever shall fall on this stone, he shall be broken, and on whomsoever it shall fall, it will grind him to powder. This was that that kept Eli from fretting at, or disdaining of Samuel, when he had delivered a very sharp and bitter message from the Lord unto him, 1. Sam. 3. 18. It is the Lord. And this kept the Galatians from despising Paul, Gal. 4. 13, 14. When through the infirmity of the flesh, he preached the Gospel to them at the first, the trial of him, which was in his flesh, they despised not: Why? Because they received him as an Angel (or Messenger) of God, yea as Christ jesus. They considered who had sent him, and in whose Name he came unto them.  
3. The third remedy against this pride, is to consider, that it maketh much for God's glory, to teach thee by such mean persons. Herein a notable difference may be discerned, between the wisdom of God, and the wisdom of man. The wisdom of man would think, that God should have gained and won more a great deal to the obedience of his Gospel, if he would have employed such in the work of the Ministry, as had been men of state and pomp in the world; but God (in his wisdom) hath judged the quite contrary: he hath from the beginning made choice of such to be his Ministers, as have been of very mean estate in the world. 1. Cor. 1. 28. Vile things of the world, and things which are despised, hath God chosen. And why hath this seemed good to the wisdom of God? the Apostle giveth the reason, 2. Cor. 4. 7. We have this treasure in earthly vessels: and what he meaneth by earthly vessels, he expresseth, verse 8, 9 We are afflicted, saith he, we are in poverty, we are persecuted. But why did the Lord suffer his Ambassadors to live in so base an estate? who would have thought, that ever such poor contemptible persons should have done any good, or that any respect should have been given to their ministry? Surely, the Apostle gives the reason, verse 7. That the excellency of the power may be of God, and not of us: as if he should say, If men of wealth, or power, or authority in the world, should have been employed in this work of converting souls, the good that had been done, would have been ascribed to their wealth and authority, rather than unto God.  
4. The fourth and last remedy against this corruption, is to consider, 
4.  that it is greatly for our benefit, that God giveth us such Ministers, rather than such as are much our superiors in the world: for though (as I have showed you, when I spoke of the honour that is due to the Ministers of the Gospel) there ought to be that outward estate and maintenance yielded to the Ministers of the Gospel, as may keep their persons and calling from contempt of the people; yet it is (doubtless) a great benefit to the people of God, when they have such Ministers, as are not by their outward estate, lifted so high above them, but that they may be bold to make the doubts and distresses of their conscience known to them, and go unto them for direction and advice. This is that that Elihu speaketh unto job, job. 33. 6, 7. Behold, I am according to thy wish, in God's stead; I also am form out of the clay: Behold, my terror shall not make thee afraid, etc.  
2. The second corruption that keepeth men from giving that reverence to God's Ministers (specially their own) that they ought, is Hypocrisy, that men cannot reverence the ministry of that man, in whom they have espied any weaknesses or infirmities. And this also is a very common corruption among men, as I showed you the last day. And there be four remedies also against this.  
1. The first is this, God's people should be loath and unwilling to see the infirmities of their Ministers. I speak not to excuse the gross faults and scandalous crimes of any Minister, nor to persuade you to think every thing well done, that is done by us; but this I say, that because a Christian is bound to reverence every true Prophet and Minister of God, or else he shall never be able to profit by his ministry: that therefore he should rather set his eye upon God's ordinance, and the good things that are in them, and that they receive by them; than upon their infirmities. This wisdom is taught us in the example of Sem and japhet, the sons of Noah, Gen. 9 23. when Cham had seen and looked upon his father's nakedness, and told them of it with delight, and provoked them to do so too, They took a garment, and put it upon both their shoulders, and went backward, and covered the nakedness of their father, with their faces backward; so they saw not their father's nakedness.  
2. The second remedy is, that we should not look for Angelical perfection in any of God's servants; but make account, that they are men as well as you, subject to the same infirmities that yourselves are. True it is, they ought to be patterns and examples to the flock, 1. Tim. 4. 12. But yet the best Ministers that ever were, have had some wants or errors in their judgement: (you know who it was that said, we know in part, and we prophesy in part, 1. Cor. 13. 9) have bewrayed some impotency and weakness, in governing and moderating their passions, we also are men of like passions with you, Acts 14. 15. yea, have showed some frailty, and committed some slips in their lives and conversations with men, in many things we offend all, jam. 3. 2. and therefore this should not be a matter of wonder, or offence unto us.  
3. Consider that their Ministry, and the Ordinance of God, is never the less to be regarded, nor shall be ever a whit the less effectual to thy comfort, for their infirmities, if the fault be not in thyself, Matth. 23. 2, 3. The people of God were bound to observe and do, whatsoever the Scribes and Pharisees, sitting in Moses chair (that is, teaching the Doctrine of Moses) did bid them to do, though they themselves were most wicked men; much less may the small infirmities of a godly Minister, privilege the people, to make light account of his wholesome Doctrine. Paul rejoiceth that Christ was preached, even by those that preached him with an intent to add affliction to his bands, Phillip 1. 18. which he would never have done, if the gross sins of the Minister (much less if his small infirmities) had force to make the holy Doctrine he delivered, unavaileable to the comfort of God's people. The infirmities of God's servants, shall not hinder the fruit of their Ministry, nor cause God to withhold his blessing from it. This is plain in the example of jonah, whose Ministry became effectual to the conversion of the Ninivites, jonah 3. 4, 5. though he himself had many and strange infirmities, jon. 1. 2. 5. and 4. 1.  
4. Lastly, it makes much for your benefit, that God teacheth you not by Angels, nor by men of Angelical perfection, but by poor weak men, that are sinners as well as you: for by this means, we are able to teach you with more feeling, experience, and compassion, than otherwise we could do. This is that which the Apostle teacheth concerning the High Priest under the Law. Heb. 5. 2. He was able, sufficiently to have compassion on them that were ignorant, and that were out of the way, because that he also was compassed with infirmity. So that we see the infirmities we discern in God's Ministers, are no just cause why we should despise or contemn their Ministry.  
3. The third corruption which causeth men to contemn the Ministers of God (specially their own Pastors) is curiosity and desire of novelty, because men cannot esteem of those blessings that they have long enjoyed, but still desire variety and change; men are apt to grow weary of their own Minister (be their gifts never so good) and to prefer a stranger before him, though his gifts be far inferior to their own.  
The remedies I will give you against this corruption, are these three.  
1. The people of God owe most reverence and love to their own Pastors, specially if they be such, as in whose Ministry they have already found the blessing of God, and cooperating of his Spirit: to such I say, they owe more respect, than to any other, though their gifts be greater. 1. Thess. 5. 12, 13. Now I beseech you brethren, know them that labour among you, and are over you in the Lord, and admonish you, and have them in singular love. That was the cause, why the Apostle was so careful to commend to the people of God their own Pastors; as Tychicus to the Ephesians, 6. 21. Epaphroditus to the Philippians, 2. 25, 26. Epaphras to the Colossians, 1. 7. and 4. 12, 13. Therefore also God's servants may, without any presumption, challenge a more special respect from their own people, than from any other; as Samuel saith to Saul. 1. Sam. 15. 1. The Lord sent me to anoint thee King over his people: now therefore obey the voice of the word of the Lord. So Paul to the Corinthians, 1. Epist. 4. 15. Though ye have ten thousand instructers in Christ, yet ye have not many fathers.  
2. The people of God may receive much more good, and expect a greater blessing from God, by hearing constantly one and the same man, than by hearing now one, and then another. For this in a special sort is God's ordinance, that every flock should have a Pastor of their own, on whom they may depend, and whom they may hear constantly, 1. Pet. 5. 2. Feed the flock of Christ that dependeth upon you. Acts 14. 23. They ordained them Elders in every Congregation.  
3. Lastly, there is no just occasion given to any to loath or be weary of the Ministry of any of God's faithful servants, how oft, or how long soever they have heard them. For though they hear the same men, they shall not hear the same things; but they shall have variety and choice enough, even at their own table, if their Minister be a faithful steward. Matth. 13. 52. He bringeth forth out of his store-house things both new and old. Cant. 7. 13. In our gates are all sweet things, both new and old. Eccles. 12. 9, 10. The good Preacher searcheth forth and prepareth many Parables, he seeketh to find out pleasant words, and an upright writing. Yea, though he teach but the same things, that thou hast often heard, yet if thou wert such a Hearer as were renewed in the spirit of thy mind, thou wouldst find small cause to complain, Behold it is a weariness, Mal. 1. 13. For, as they that have God's spirit, when they give God praises, even for those blessings which they have long enjoyed, and oft praised God for, do yet sing. as it were a new song, Reu. 14. 3. so do they, when they hear the same things they have oft heard, always find some new increase; either of knowledge, or of holy affections; so as they hear it always as a new Doctrine.  
The fourth and last corruption, that alienates the heart of God's people from his faithful Ministers, specially from their own Pastors, is felfe-love, and desire to be flattered and soothed up in their sins. Their own Pastor, that knoweth them, dealeth (they think) too particularly in his Ministry; in all his Doctrines and Reproofs he pointeth at them.  
The Remedies against this corruption are these four:  
1. To consider, that the Minister should desire to have that knowledge of all his hearers, that he may be able to speak as particularly to every one as is possible. jer. 6. 27. I have set thee in a Watchtower among my people, that thou mayst know, and try their ways. Though he may not make private faults public, or so touch the sin, as he note and disgrace the person; yet he may apply his reproofs particularly, so as the party himself that is guilty, may know, and feel himself touched with the reproof. Thus dealt Nathan with David, 2. Sam. 12. 7. Yea, he ought to be as particular as he can in his Ministry; it is the life and excellency of Preaching. We must in preaching aim as directly as we can, at him whom we desire to profit. Our Doctrine must be as a garment, fitted for the body it is made for; a garment that is fit for every body, is fit for no body. Paul saith of himself, Col 1. 26. that in his preaching he laboured to admonish every man, to teach every man, to present every man perfect in Christ jesus.  
2. It may well be, that our ministry may touch your sins particularly, and hit upon the very secret thoughts that are in your hearts, and upon the words you have spoken in your privy Chambers, though we ourselves know no such matter by you. For, the Word is a searcher, and discoverer of the secrets of the heart, as the Lord himself is, Heb. 4. 12. and compared in that respect to light, all things that are reproved (or fit to be reproved) are made manifest by the light, Ephes. 5. 13. And we should be so far from fretting at the Ministry of the Word for this, as we should honour it for nothing more; as acknowledging in this, the cooperation of God's spirit with it, as that man did of whom the Apostle speaketh, 1. Cor. 14. 24, 25. He is convinced of all, he is judged of all: And thus are the secrets of his heart made manifest, and so falling down on his face, he will worship God, and report that God is in you of a truth.  
3. It is profitable for you to be particularly spoken to in the Ministry of the Word, yea, you should desire it always when you come to hear. Psal 85. 8, I will hearken what the Lord God will say (in, or to me, secundum 72. & vulgatam Latinam) for he will speak peace to his people, and to his Saints. As if he should have said, If I be one of God's people, how much soever God's Word seemeth to be against me, yet I know it will in the end tend to my comfort. Thus he esteemed of it, Let the righteous smite me, it shall be a kindness, and let him reprove me, Psal. 141. 5. and thus God saith his Word will ever prove to them that be upright, do not my words doegood, to him that walketh uprightly? Micah 2. 7. And indeed this is the wisdom of a Christian in his hearing. Pro. 14. 8. The wisdom of the prudent is to understand his way.  
4. If that that is spoken, be according to the Word, thou oughtest humbly to receive it, and take heed how thou spurn against it. whatsoever thou thinkest the Preachers affection was in delivering it. Remember how great a sin, and dangerous a sign it is to stumble at the Word, the Apostle makes this a property of most wicked men, and such as shall have no benefit by Christ, and saith they were (in God's eternal counsel) appointed thereunto, 1. Pet. 2. 8. Yea, consider that it is a dangerous sin, thus to censure and judge of the Preachers purpose and affection, when thou canst not justly blame any thing he hath said, this people are as they that strive with the Priest, Hosea 4. 4.   

Lecture the eighty one. February 19 1610. JOHN FOUR XLV.  
WE have already heard that in this, and the two former Verses, three principal things were offered to our consideration.  
First, our Saviour's refusing to exercise his Ministry at Nazaret; Because he knew he could have no honour there.  
Secondly, the Reason why he could have no honour there; Because it was his own Country.  
Thirdly, the entertainment he found in other parts of Galilee, though he could have none in Nazaret, his own town.  
The two first points we have already finished, and now it remaineth that we proceed unto the last, which is set down in this verse. And in it three things also are to be observed. First, the readiness of the Galileans to entertain Christ and his Ministry, in these words, Then when he was come into Galilee, the Galileans received him. Secondly, the Reason why they were so ready to give him this entertainment, in these words, They had seen all the things that he did at jerusalem at the Feast. Thirdly, the occasion whereby they came to see all those things, that he had done at jerusalem at the feast, in these words, For they went also unto the Feast. Now for the first of these three parts, it is first to be enquired, what the Evangelist meaneth, when he saith here, the Galileans received him: and we shall find men have been said to receive God's Prophets, 1. When they have harboured them, and entertained them with love and kindness to their persons, as Matth. 10. 41. He that receiveth a Prophet in the Name of a Prophet, and a righteous man in the Name of arighteous man: and that is expounded, verse 42. Whosoever shall give to one of these little ones to drink, a cup of cold water, etc. And in this sense the Galileans received Christ, for he found not so much kindness this way in any, as in the Galileans, Matth. 27. 55. Those good Women which had ministered to him of their substance in his life time, and showed more love to him at his death than the Apostles themselves did, and after his death provided carefully for his burial; were such as had followed him from Galilee. 2. When men have willingly heard them, and obeyed their doctrine, they have been said to receive God's Prophets. Matth. 10. 14. Whosoever shall not receive you, nor hear your words. And in this sense also the Galileans received him; for they heard him gladly, and flocked after him: all their Synagogues were open to him. Matth. 4. 23. He went about all Galilee, preaching in their Synagogues. Yea, they so followed him, not on the Sabbath only, but on other days, that they gave him no rest. In so much as when he being at Capernaum had gotten out privily before day out of Peter's house, where he lay, into a solitary place to retire himself, first Peter, and some with him, went to look for him, and when they had found him, told him, All men seek for thee, Mar. 1. 37. And after it is said, Luke 4. 42. The People sought him, and came to him, and kept him that he should not depart from them: Neither would they have suffered him to have gone, but that he told them, verse 43. Surely, I must preach the kingdom of God to other Cities: for therefore am I sent.  
Now from this, that our Saviour that could have no honour in Nazaret, found such entertainment among the rest of the Galileans; this Doctrine ariseth for our instruction:  
That the true Prophets and Messengers of God, shall be sure to find some 
Doct. 3.  that will receive them and their Ministry, though they be rejected by others. See the proof of this in three points. First, they shall be sure to find some, that will reverence and honour them for their gifts and calling, Mat. 13. 57 A Prophet is not without honour. Secondly, they shall be sure to find some friends, that will be ready to show kindness to them. Every faithful man hath a promise, that God will minister unto his necessities; that though he cannot be sure he shall be rich, and live plentifully, yet he may be sure to have that that God shall see needful and good for him: he shall have sufficiency. Psal. 34. 10. They that seek the Lord, shall want nothing that is good. And 37. 19 In the days of famine they shall have enough. So verse 25. I have been young, and now am old, yet have I not seen the righteous forsaken. But no faithful man hath so many promises for this, as the faithful Minister hath. Deut. 10. 9 Levi hath no part nor inheritance with his brethren: for the Lord is his inheritance, as the Lord thy God hath promised him. Therefore, when Christ had in the first sending out of his Apostles, given them a charge which was peculiar to them, and to them for that time also (as appeareth, by that which our Saviour said unto them. Luke 22. 36. but now he that hath a purse let him take it, and likewise his scrip. And by that which is said of Paul's cloak which he left at Troas, 2. Tim. 4. 13.) Matth. 10. 9, 10. Provide not gold, nor silver, nor money, nor a scrip for your journey, neither two coats, neither shoes, nor a staff: he giveth a reason that is common to all faithful Ministers with them; For the workman is worthy of his meat. Yea, as Luke 10. 7. hath it, The labourer is worthy of his wages: and wages (we know) if it be just and equal, is more than will serve for food. And Luke 22. 35. he seeketh to confirm them by that experiment, When I sent you without bag, or scrip, or shoes, lacked ye any thing? And they said, Nothing. Thirdly, they shall be sure to find some, that will receive their Doctrine also, and profit by it. This is plain in the Parable of the sour: the sour loseth not all his seed; but though some fell on the high way, and some on stony ground, and some among thorns, yet some fell in good ground, Mar. 4. 8. 20. So we shall find in the story of the Acts of the Apostles, that notwithstanding the places they went to, were deeply settled, and strongly rooted in Idolatry, and that also, they ever met with most bitter opposition of the jews, yet they never preached any where, but some received profit by them. This is noted at Paul's being at Thessalonica. Acts 17. 4. Some of them believed, and joined in company with Paul and Silas. And at Athens, verse 34. though some mocked, and others were in suspense, Howbeit certain men clave unto Paul, and believed. And at Rome, Acts 28. 24. Some were persuaded with the things that were spoken, and some believed not.  
The Reason of this Doctrine is this, That God maketh that precious account of the Ministry of his Gospel, that he never bestoweth it upon 
Reason.  any place, were he hath not some of his Elect. Other blessings God bestoweth in as great plenty upon Reprobates, as upon his Elect. Eccles. 9 2. All things come alike to all, and the same condition is to the just, and to the wicked. But this blessing God giveth to no place, where he hath not some people to save. This the Lord expressed unto Paul, when he giveth him the reason, why he would have him preach at Corinth, Acts 18. 9, 10. Fear not, but speak, and hold not thy peace— for I have much people in this City. And Christ gives this for a reason, why he sent forth the Seventy, because the Lord's harvest was then great; God had much good corn to gather into his barn, Luk. 10. 2. And the Apostle, when he would prove, that God had an Elect people among the Gentiles, and had a purpose to save the Gentiles, useth this argument to prove it by, Rom. 10. 18. But I demand, have they not heard? no doubt, their sound went throughout all the earth, and their words unto the ends of the world. Now if God never send his Prophets and Messengers to any people, but where he hath some of his Elect, then can they not choose but find some that will honour them, some that will be kind unto them; yea (which is more) some that will hear, and receive their Doctrine. For so saith our Saviour, john 10. 27. My sheep hear my voice.  
The Use of this Doctrine, is for our encouragement that are Ministers of the Gospel, against the general contempt and hatred that is borne (not to our persons only, but) to our Doctrine and Ministry also. 1. Though no man regarded us nor our Ministry, yet if we have the testimony of a good conscience, every one of us may comfort ourselves, as the Prophet doth Esay 49. 4, 5. My judgement is with the Lord, and my work with my God, though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. But yet the Lord hath given us this further encouragement, That if the fault be not in ourselves, we shall not want honour, maintenance, or success; but though many do despise us, yet some shall receive us, esteem of us, love us, and hear us with delight and profit. And we have more cause of comfort in the love of one good man, that feareth God, how poor soever, than we have cause of discouragement, in the hatred and scorn of an hundred wicked men. Yea certainly our hearts are not upright in us, if we be not of this mind. This was David's mind, Psal. 119. 79. Let such as fear thee, turn unto me, and such as know thy testimonies.  
2. The second Use of this Doctrine, is for the reproof of wicked men, that receive us not. This example of the rest of the Galileans, did doubtless increase the condemnation of them of Nazaret, in rejecting Christ. Many flatter themselves in this, and think it is no sin, to despise Preachers and Preaching, because it is the fashion; all men do so. For this is certainly a great comfort to wicked men, to see that many do, as they do, or worse than they do. Ezek. 16. 54. juda by her sins comforted Sodom and Samaria. But know thou, though this be a poor and wretched comfort, yet thou shalt not have so much as this to comfort thee. For thou seest, there be many that esteem us and our Ministry, Wisdom is justified of her children, Matth. 11. 19 yea many of thine own sort and rank, Gentlemen as thou art, Servingmen as thou art, Husbandmen and Tradesmen as thou art, men of as good calling and degree as thyself, men of poor estate as thyself; this is that, that will one day confound thee: yea, say they were all thy inferiors, their example in this will confound thee. 1. Cor. 1. 27. God hath chosen the foolish things of this world, to confound the wise: their zeal will confound thy backwardness, their love, thy hatred and malice. Yea, this thine own conscience knoweth well; and that is the cause, why thou frettest so to hear and see this, that there be so many resort to our Ministry, so many that love and esteem us, Mark. 11. 18.  
Followeth now the reason that moved the Galileans to receive Christ; They had seen all the things, that he did at jerusalem, at the Feast. Why? what did he at the Feast? Surely, there is nothing expressed that he did, but that, john 2. 15. He made a scourge, and drove all out of the Temple that sold oxen, and sheep, and doves, and poured out the changers money, and overthrew the tables. Yet it is certain, he did there at that time many miracles, though it be not expressed what they were: for so it is said, When he was in jerusalem at the Passeover, many believed in him when they saw the miracles that he did, joh. 2. 23. And Nicodemus was drawn to believe that he was come from God, because of the miracles that he had done, joh. 3. 2. And here we see the fruit and use of those miracles: they that saw them, were made willing to receive and hear him. The Doctrine than is this, That the chief end of all true miracles, 
Doct. 4.  hath been to gain credit and estimation to the Doctrine and Word of God. This is evident in the miracles of the Prophets; when Eliah had restored the child of the widow of Sarepta, she said unto him, 1. Reg. 17. 22. Now I know, that thou art a man of God, and that the Word of the Lord in thy mouth is true. The like we see in the miracles of the Evangelists and Apostles, Acts 8. 6. The people gave heed to those things that Philip spoke, with one accord, hearing and seeing the miracles that he did. And Acts 13. 12. When the Deputy saw what was done (upon Elymas, strucken blind by Paul) be believed, and was astonished at the Doctrine of the Lord. And this also was the useof our Saviour's own miracles, john 10. 41, 42. john did no miracle, but all things that john spoke of this man were true, and many believed in him there. What, did his miracles work saving faith in them? No: this honour was ever peculiar to the Word, Faith comes by hearing, Rom. 10. 17. but they drew them to have a good opinion of him, to be willing to hear him, that so they might be converted by him; to begin to believe that he was indeed a Prophet sent of God: and so this their believing in him is expounded in the beginning of Ver. 41. And many resorted to him.  
Three examples there be of those that received this good by them, but none converted. The first is here in this place, compared with Matth. 11. 20. Where Christ upbraideth these Galileans for this, that though they had seen so many miracles, yet they repented not. The second example is john 2. 23. Many believed in him, when they saw his miracles which he did: but lesus did not commit himself to them, because he knew them all; he knew what was in them. The last example is Nicodemus, joh. 3. 2. he allegeth this to be the thing that drew him to Christ, as to a Prophet sent of God: No man can do the miracles that thou dost, except God were with him; yet was he not converted by these miracles, but by the Doctrine of Christ. And that is the reason, why our Saviour first preached the Word, and then wrought miracles; that it might appear, the end why he wrought miracles, was to gain credit to his Doctrine. Matth 4. 23. He went about all Galilee, teaching in their Synagogues, and preaching the Gospel of the Kingdom, and healing every secknesse. And though there be little mentioned of his preaching, before this his return into Galilee, yet it is evident by Nicodemus speech to him, that he preached while he was at the Feast. joh. 3. 2. Rabbi, we know that thou art a Teacher come from God.  
The Reason why our Saviour wrought miracles, to gain credit and authority to his Doctrine (though he were able to preach with such power 
Reason.  and authority) was this; That his Doctrine was new, his calling and function that he exercised in the Church was new. And the Lords manner hath been always, when he erected any new worship and service, or any new function or calling in his Church, to give testimony to it from heaven this way, that it might be known to be of God. Thus God gave testimony to the worship under the Law. So soon as the Tabernacle was erected, Exod. 40. 34. The glory of the Lord filled the Tabernacle. So when the Temple was finished, 1. Reg. 8. 11. The glory of the Lord filled the house of the Lord. And thus God gave testimony to his new worship, established under the Gospel, Mark 16. 20. They went forth, and preached every where, and the Lord wrought with them, and confirmed the Word with signs that followed. So when God hath raised up a new calling and function in his Church, he hath been wont this way to give testimony unto it from Heaven. Moses his calling was confirmed thus, Exod. 4. 5. and Eliah's, 1. Reg. 17. 24. and though john wrought no miracles, joh. 10. 41. yet was his calling confirmed by many miracles: first, he was borne of parents that were both old, and his mother barren also, Luke 1. 7. 18. Secondly, his father was made dumb for doubting of God's promise, Luke 1. 22. Thirdly, he leapt in his mother's womb for joy, as soon as his mother heard the voice of Mary's salutation, Luke 1. 44. Fourthly, presently upon his birth his father was made able to speak again, Luke 1. 64. Insomuch as, it is said, all the neighbours gathered from all these things, that certainly he would prove some extraordinary man, Vers. 66. All they that heard of them, laid them up in their hearts, saying, what manner of Child shall this be? So the calling of the Apostles, God did bear witness unto them with signs and wonders, and with divers miracles, Heb. 2. 4. So that of the Evangelists, The people gave ear to those things that Philip spoke, hearing and seeing the miracles that he did, Acts 8. 6. So was the calling of all the Elders, whether teaching or ruling only, confirmed. Is any man sick among you? let him call for the Elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith shall save the sick, and the Lord shall raise him up, jam. 5. 14, 15. So Christ himself thought good to confirm his new calling by miracles, and by this argument proves himself unto john's Disciples to be the true Messias, Mat. 11. 3.— 5. and john 6. 14. When they had seen the miracles that jesus did, they said, This is of a truth the Prophet that should come into the world.  
The Use of this Doctrine is, first, for defence of our Church and Religion against the Papists, who would from hence conclude, our Church and 
Use 1.  Religion must needs be false, because we have no miracles, and that theirs must needs be true, because they have the gift of miracles. First, for ourselves we confess, that neither we have this gift, nor need it, (and themselves grant, that miracles wrought there; where there is no necessity, are to be suspected.) For neither our Doctrine, nor our Function, being any other, than such as Christ and his Apostles did teach and ordain; they are by the miracles that they wrought, sufficiently ratified and confirmed. For indeed, to this end served the miracles of Christ and his Apostles, to be as seals to confirm the Faith of God's people in the Doctrine they taught, Many other signs truly did jesus in the presence of his Disciples, which are not written in this book; But these are written that ye might believe that jesus is the Christ the Son of God; and that believing, ye might have life through his name, john 20. 30, 31. And seals they were, not such as are set in wax, the stamp whereof might be worn out in time, and had need to be renewed; but such as were engraven in brass, the stamp whereof may be as well seen now, as when it was first done. All the miracles of Christ, and of the Prophets and Apostles, are ours, as being done for the confirmation of that Doctrine, which we teach and profess. And touching the miracles they brag of, we answer; First, the most of the miracles they glory in, we have just cause to suspect, that they were never done. The reports that are made of their miracles in the golden Legend, all the world may discern to be notorious lies; many of them also were but tricks of Legerdemain; as the nodding, and weeping, and sweeting of their Images: whereas the miracles that Christ and his Apostles did, were done before witnesses; not in the dark, and underboard; without all suspicion of fraud, such as were evident to the senses of men: see what store of witnesses he had of those miracles that are mentioned, Mat. 4. 24, 25. Mark 33. Yea where he did most affect secrecy, yet would he have some witnesses of unsuspected credit; as in the raising of jairus daughter, though he put forth the most that were in the house, and commanded that this miracle might not be spoken of, yet would he have three of his Apostles, and jairus himself, and his wife to be eye-witnesses of the miracle, Luke 8. 51, 56. So as his miracles had testimony, not only from all the people, john 6. 14. but even from his most mortal enemies, This man doth many miracles, say they, john 11. 47. Secondly, those things that can be proved to have been done indeed, are no greater, than such as false teachers have been able to do: that is, such things as have been so wonderful and strange, as they have seemed miracles unto men, and which few or none have been able to distinguish from true miracles; so our Saviour saith of false Prophets, They shall show great signs and wonders, insomuch that (if it were possible) they shall deceive the very elect, Matth. ●…4. ●…4. Yea such, as is expressly foretold, should be done by Antichrist and his Church, His coming is after the working of Satan, with all power, and signs, and lying wonders, 2. Thes. 2. 9 And he doth great wonders, so that he maketh fire come down from heaven in the sight of men. And deceiveth them that dwell on the earth by the means of those miracles which he had power to do, Ren. 13. 13, 14. Thirdly, we are sure they can be no true miracles that they work, when the Doctrine they would confirm by them is false, and contrary to the Word. For seeing, that things which may seem to be miracles (in the judgement of the wisest man on earth) may be wrought by false teachers, we must judge, not by the miracles, what Doctrine is true, but by the Doctrine, what miracles are true and divine, If there arise among you a Prophet, and giveth thee a sign, or a wonder; and the sign or the wonder come to pass whereof he spoke unto thee, saying: Let us go after other gods, and serve them; thou shalt not hearken to the words of that Prophet, Deut. 13. 1,— 3.  
2 Seeing all Christ's wonderful works were done, to gain credit and estimation to his Doctrine and Worship, let us make the same Use also of all Gods wonderful works, that are done in our eyes; for they also are done to that end, to draw us to a greater reverence, and better regard of his Word and Worship▪ All his wonderful and strange judgements and corrections, wherein we are constrained to acknowledge his finger, these things are done to open the ears of men (to make them able to hear with more reverence and fruit) and to seal their instruction, to confirm unto them, and make them better able to believe that which they are taught by the Word, as Elibu speaketh, joh 33. 16. all the strange thunders and lightnings, etc. that we have seen and heard, are done to that end: as is plain, Psal. 29. 2, 3, 9 When the Prophet, to persuade the greatest men on earth, to give unto the Lord the glory due unto his Name, by frequenting with all reverence his public worship, and attending upon his ordinances, mentioneth in many verses together the glorious power of God which appeareth in the thunder, which he calls there the voice of the Lord; and concludes all that he said of it thus, Vers. 9 And in his temple doth every one speak of his glory, even this mighty and dreadful work of God, makes every man give glory to God in his Temple, and perform all duties of his worship more diligently and reverently.   

Lecture the eighty two. February 26. 1610. JOHN FOUR XLV.  
WE heard the last day, that this Verse doth offer to our consideration three principal points: First, the readiness of the Galileans to entertain Christ and his Ministry, in these words, Then when he came into Galilee, the Galileans received him. Secondly, the reason that moved them with so great readiness to receive and entertain him, in these words, Which had seen all things that he did at jerusalem, at the Feast. Thirdly, the occasion whereby they came to see all those things, that he did at jerusalem, at the Feast, in these words, For they went also unto the Feast. The two first points we finished the last day, and now it remaineth that we proceed unto the last: where, for the raising of the Doctrine that we are to receive from hence, three things are to be observed: First, what this Feast was that the Galileans went unto; and that is evident, (john 2. 23.) that it was the Passeover. And the Passeover is called a Feast, because (beside the Paschall Lamb, which was then to be eaten by every family) the people of God were wont then, for seven days to eat and drink together with joy. This you shall see in the Passeover kept in Hezekiahs' time, 2 Chron. 30. 21. Two thousand bullocks, and seventeen thousand sheep were spent at that Feast, Verse 24. And in that josiah celebrated, 2 Chron. 35. 7, 8, 9 seven and thirty thousand sheep, lambs and kids, and three thousand eight hundred bullocks were spent. Secondly, the use and end of this Feast; for it was no civil or common Feast, but holy and religious, Levit. 23. 6. it was called the Feast of unleavened bread unto the Lord: that is, it was kept to his honour and service. They went not thither, to make merry in a carnal manner, but to rejoice before the Lord, Deut. 12. 12. that is, with an heavenly and spiritual joy. They did not seek in that Feast the feeding of their bodies so much, as the nourishment and comfort of their souls: therefore these sheep and bullocks, that were given by Hezekiah and the Princes, are said to have been given for peace-offerings, 2 Chron. 30. 22. which were a kind of Sacramental food, to the people that did eat of them. Therefore they were commanded to have both on the first day of the Feast, and on the last day also, an holy assembly, Exod. 12. 16. And we shall find, that God's people then, had no ordinary Church-assembly, that was so public and solemn as the Passeover: yea, not so only, but they were enjoined (besides the ordinary morning and evening sacrifice) to offer sacrifices unto the Lord, upon every one of those seven days, Numb. 28. 23, 24. whereby also it appeareth, that it was a chargeable service that God required of them. And yet this is more plain by that that is written, Deut. 16. 16, 17. where they are charged, that no man come to this Feast empty-handed, without bringing somewhat with him, to give and offer unto the Lord. The third and last thing to be observed, is, that the Galileans used to go to this holy Feast; first, though it were so chargeable: secondly, though it were kept at jerusalem, so far from them: thirdly, though they had also Church-assemblies to go unto in their Synagogues at home, every Sabbath day; as it is plain, Luke 4. 16. 31. fourthly, though at this time, both the Priests that were to celebrate the Passeover, were very corrupt, ever mortal enemies to Christ, Matth. 21. 45, 46. and the Temple itself also was greatly polluted, and made even a den of thiefs, Matth. 21. 13. five and lastly, though these Galileans were a rude and base people, and in that respect contemptible to those jews, whom they should meet at jerusalem. john 7. 52. Art thou also of Galilee? search and look, for out of Galilee ariseth no Prophet: yet they went also unto the Feast, and the Holy Ghost commendeth them here for it.  
The Doctrine then that ariseth from this example, is this, That the public 
Doct. 5.  and most solemn Church-assemblies are greatly to be esteemed, and diligently to be frequented by all God's people. Now because the proof that my Text yieldeth to this Doctrine, is taken from example, I will insist only upon this kind of proof; because as we naturally use to regard examples more than precepts, so the examples of God's people, commended by the Holy Ghost, are every whit of as great force, as any Commandement●…s, Proverbs 2. 20. Walk in the way of good men, and keep the way of the righteous. See therefore the proof of this in three sorts of examples.  
First, such as have been poor, and in that respect might best have been excused. Luke 2. 41. The parents of Christ (though they were poor, and dwelled far from jerusalem, and the one of them not bound by express Law to do it, yet) went every year to jerusalem to the Passeover, the most solemn Church-assembly that God's people had in those days. Behold, a witness against them, that pretend poverty for their excuse in this case.  
Secondly, in such as have been men of the greatest measure of knowledge and grace, and (in that respect) one would have thought, had had no need to have gone to them, but might have served God as well at home. And here we have the example both of the Apostles after Christ's ascension, Luke 24. 53. who were continually in the Temple; and of the Primitive Church, Acts 2. 46. who continued daily with one accord in the Temple. And of our blessed Saviour himself, whose custom was to go to the Synagogue every Sabbath day, Luke 4. 16. and who did constantly go to jerusalem to every Passeover, john 2. 13. And here are witnesses against them that pretend they have no need, they can get no good by going to them.  
Thirdly, such as were great persons; and therefore might have disdained to sort themselves, and join with the base multitude in God's service.  
And here we have both Hezekiah the King, who resolved so soon as ever he was recovered, to go up to the house of the Lord, Esay 38. 22. and specially David, Psalm 26. 8. O Lord, I have loved the habitation of thine house, and the place where thine honour dwelleth. And Psal. 84. 12. O Lord of hosts, how amiable are thy Tabernacles, my soul longeth, yea, and fainteth for the Courts of the Lord. And these are witnesses against them, who (out of affectation of state) use to have the Communion in their houses, and think it a disparagement, to join with the base multitude in the service of God.  
The Reasons why the Church-assemblies are so much to be regarded, are four.  
1 In respect of the exercises of Religion that are used in them, I mean, 
Reas. 1.  the Ministry of the Word and Sacraments, the prayers and praises that are offered up unto God; for in them God's people find more sweetness than in any thing in the world beside. Of this the Prophet speaketh, Esay 25. 6. In this mountain shall the Lord of hosts make to all people a feast of fat things, a feast of fined wines, of fat things full of marrow, of wines fined and purified. Indeed, every man cannot find such sweetness in these things; he is a happy man that can savour and relish these dainties: but so those whom I have mentioned, did; and every one that is regenerate, is able to do so in some measure, Psal. 65. 4. Blessed is the man, whom thou choosest, and causest to come to thee, he shall dwell in thy courts, and we shall be satisfied with the pleasures of thine house, even of thine holy Temple.  
2 In respect of the fellowship and presence of God's people, that assemble there; for as every godly man loveth all such as fear God, (Psalm 15. 4. and delighteth in their company, Psalm 119. 63. I am a companion to all them that fear thee, and keep thy precepts:) so doth he take most comfort in their company, when they meet together in the Church assemblies to serve God. It shall be a great part of our happiness in the life to come, to meet together with all the faithful, and to stand in the assembly of the righteous; as may appear by that obtestation of the Apostle, We beseech you brethren by the coming of our Lord jesus Christ, and by our gathering together unto him, 2 Thessal. 2. 1. and by that speech also of the Prophet, Sinners shall not stand in the congregation of the righteous, Psalm 1. 5. And some resemblance and taste of that comfort we have in our meeting together with God's people in the Church-assemblies here, Hebr. 10. 25. Not forsaking the assembling together that we have among ourselves. For there is great force even in the presence and fellowship of God's people, both to confirm, and nourish, and increase grace in us, As iron sharpeneth iron; so a man sharpeneth the countenance of his friend, Pro. 27. 17. And when the brethren met Paul at Appij Forum, he praised God, and took courage; it was a great comfort and reviving of his spirit to meet with them, Act. 28. 15. First, because of the help we receive by their example, and the grace that is in them, which seems to be the cause of the meeting together unto prayer of those good women we read of, Acts 16. 13. As a little spark will keep heat, while it is on the hearth with the rest of the fire; but pluck it from the rest, and it will die strait: so hath experience proved it to be in this case. Secondly, because they know, that the more of God's people meet and join together, the more public and solemn the assembly is, the more acceptable will their service be unto God, and the more available to their comfort. And that is the reason why, when God's people have showed more than ordinary desire, to prevail with God in prayer; they have showed more than ordinary care, to assemble as many of them together, as possibly they could, joel 2. 15, 16. Blow a trumpet in Zion, sanctify a fast, call a solemn assembly, gather the Elders, assemble the children, let the Bridegroom go forth of his chamber, and the Bride out of her Bride-chamber: as if he should say, Leave none out. That was the reason why Hezekiah was so careful to gather together such a solemn assembly to the Passeover, 2 Chron. 30. 1.— 5.  
3 The third reason is, the promise that God hath made of his special, first, Presence: secondly, Protection: and thirdly, Blessing, to the public assemblies, more than to any other people upon the earth. First, in respect of this special presence of God, the Prophet calleth Zion the habitation of God's house, and the place where his honour dwelleth, Psalm 26. 8. In this respect also the place of God's public Worship is called the face of God. Psalm 105. 4. Seek the Lord and his strength, seek his face continually. And Cain could complain (when he was banished from his father's house, the only place where God's public Worship was to be had then) that he should be hid from God's face, Genes. 4. 14. and Verse 16. He ●…t out from the presence of the Lord. And lest we should think, this w●… peculiar to the Temple, or Tabernacle, or place of God's ceremonial or ship (which had indeed some privileges above our Temples) you shall find, that this is spoken also of the Synagogues: Psalm 83. 12. They also are called the Habitations of God. Yea, to our assemblies also is this promise made as well as to theirs. Matthew 18. 20. Where two or three are gathered together in my Name, there am I in the midst of them. Revelation 2. 1. Christ walks in the midst of the seven golden Candlesticks. Secondly, Now for the promise of special protection, it is certain, that the Church-assemblies (where God is purely worshipped according to his Word) are means to preserve such as do frequent them, and the places where they are kept, from many judgements, that would otherwise fall upon them. This was figured by that Ceremony, The walls of the Temple were carved round about with figures of Cherubins, 1 Kings 6. 29. And this we have partly found in our own experience; both in the preservation of our Land in general, from foreign invasion, and domestic treasons; and in the safety sundry Congregations have enjoyed. And we should certainly find it more than we do, if our infidelity, and other our grievous sins hindered it not. See the promise for this, Esay 33. 20, 21. Look upon Zion, the City of our solemn Feasts; thine eyes shall see jerusalem, a quiet habitation, a Tabernacle that cannot be removed, and the stakes thereof can never be taken away, neither shall any of the cords thereof be broken; for surely the mighty Lord will be unto us a place of floods, and broad rivers, whereby shall pass no ship with oars, neither shall great ship pass thereby. This is alleged for one reason, why David did so esteem of God's Tabernacles, Psalm 84. 11. For the Lord God is the sun and shield unto us. and 27. 5. For in time of trouble he shall hide us in his pavilion. In this respect they that are separated from the Church-assemblies, are said to be delivered up to Satan, unto his power and will, as men that are under God's protection no longer, 1 Corinth. 5. 5. Thirdly and lastly, in speaking of the Promise of a special blessing, that God hath made unto the Church-assemblies; I will not stand upon the temporal blessings that God hath promised to such as do love and frequent them; (which, yet David maketh one reason of his love to God's Tabernacles, Psalm 84. 11. No good thing will he withhold from them that walk uprightly. And certainly, if men with upright hearts do frequent them, they shall be sure of God's blessing in outward things, even the rather for this.) But this is the special blessing I will desire you to observe, That God hath promised to give a greater blessing to that service that is done to him at Church, than to that that is done in any other place. The same Prayers you may use at home that are used there, the same Psalms you may sing, the same Word you may read, and meditate of, and have it also expounded to you; yea the same Sacraments you may have (upon necessity) administered to you in your chambers and parlours, that are administered there: but you may not expect that blessing upon any of these Ordinances of God in any place, as you may find in the Church assemblies. This David allegeth for another chief reason, why he so esteemed Gods Tabernacles. Psalm 84. 11. The Lord will give grace and glory. And 133. 3. For there (in Zion, orin the place where Brethren dwell even together; join together in God's worship) The Lord appointed the blessing, and life for ever.  
The fourth and last Reason that should move us to esteem the Church-assemblies, and frequent them diligently, is, for profession sake. Say that neither the exercises of Religion that are used there, nor the fellowship of God's people which we may enjoy there, nor the special presence, protection, and blessing of God that may be found there, could move us to esteem of them; yet this should move us. The best way we have to profess our Religion, our Homage, and Obedience to God, our love and thankfulness to him for his mercies, is, to frequent diligently the public and most solemn Assemblies of his Church. So the Lord, having (in the former Verse) forbidden his People the profession of a false religion, Levit. 26. 2. prescribeth them two things, whereby they should profess themselves to be of the true Religion, Ye shall keep●…●…y Sabbaths', and reverence my Sanctuary. And Psal. 29. 1, 〈◊〉. exhorting great men to profess their homage and subjection unto the Lord, he telleth them this is the best way to do it. And speaking how he himself will profess his thankfulness to God for all his mercies, he saith, Psal. 35. 18. I will give thanks to thee in a great Congregation; I will praise thee among much people.  
The use of this Doctrine is, first, for exhortation: secondly, for reproof. And the exhortation concerneth, first, ourselves: secondly, a duty that we must perform unto others.  
First, for ourselves: We are to be exhorted that we would love Churchmeetings, and delight more in them, and be more thankful to God for them, 
Use.  than we have hitherto been; Labour for that affection that David had, Psal. 122. 1. I was glad when they said unto me, Let us go unto the house of the Lord. Yea, pray for the continuance of our solemn Assemblies, both here and in other places of the Country. This was also David's heart, Psal. 122. 6. Pray for the peace of jerusalem, they shall prosper that love thee. And mark the Reasons, Vers. 8, 9 For my brethren and Companions sakes I will now say, Peace be within thee. Because of the house of the Lord our God, I will seek thy good. And therefore labour to walk worthy of this blessing, and to profit by it. For, no enemy can put down our meetings, till God for our sins do put them down. Lam. 2. 6. He hath destroyed his Tabernacle as a garden, he hath destroyed his Congregation.  
Secondly, concerning others, there are two duties we are to be exhorted unto: 1. That every one of you would call upon his Neighbour and Friend, and draw them to frequent the Church-assemblies. When the Lord had prophesied, Esay 2. 2. that under the days of the Gospel, All nations should flow unto the house of the Lord; he addeth, Vers. 3. that this should be the mean to draw so many to his house, Many people shall go, and say, Come, let us go up to the house of the Lord. 2. Masters of Families and Parents are to be exhorted, that they would not think it sufficient to come to Church themselves, but see that their children and servants come also. We should suffer none to attend us in our own house, that will not attend and go with us to God's house. Exod. 20. 10. Son, Daughter, Man, Maid, Stranger. josh. 24. 15. I and my house will serve the Lord. David speaketh of this, as of one of the greatest comforts he had had upon earth, Psal. 42. 4. That he had gone with a multitude, and led them into the house of God. and Psal. 101. 7. There shall no deceitful person dwell in mine house. Sure he would much more have said; there shall no profane contemner of Religion dwell in my house.  
The second use of the Doctrine is for reproof. And there be two sorts 
2.  of men that are to be reproved by this Doctrine: 1. Such as neglect the Church-assemblies in all the parts of God's worship and se●…uice. 2. Such as separate themselves from the Church-assemblies in some parts of God's public worship.  
Of the first kind there are four sorts: 1. Such as separate from our Church-assemblies upon pretence of the corruptions that are in them. These are marked with a black coal by jude, vers. 19 These be they who separate themselves, sensual, having not the spirit. But herein Christians must learn wisely to distinguish between such as are unjustly separated by others from the Church-assemblies, and such as voluntarily separate themselves; these deserve to be called Schismatics, and not the other. Neither are they to be accounted Schismatics, as (though they dare not be agents, or practisers of any corruption that remaineth in the Church; yet) can bear and tolerate them as burdens, without forsaking the Church for them. To this first sort I will say no more, but wish them well to weigh the examples of God's servants, that have been mentioned in this doctrine, which frequented so diligently the public worship of God used in jerusalem, when there were far greater corruptions, both in the Priests, and people, and worship itself, than can be found in ours.  
2 Such as absent themselves from the Churchmeetings, out of respect they have to their profit, they must needs spend some Sabbaths in going to Fairs; they must go journeys on that day sometimes, and make bargains, etc. they cannot spare any time from the works of their calling, to come to Lectures on the week day. They cannot get their living (they say) by going to Church; and when they do come to Church on the Sabbath, they cannot bring their whole family with them, they must leave some behind them, to look to their houses for fear of robbing. These are like those, Mal. 3. 14 that said, It is i●… vain to serve God, and what profit is it, that we have kept his ordinances? To these I say no more but this: First, if thou couldst come to the Church, either on the Sabbath or week day, with an upright heart, thou shouldest not need to fear, that that would make thee poorer, The Lord God would be a sun and shield unto thee, no good thing would he withhold from thee, Psalm 84. 11. Secondly, though thou may (in sundry cases of necessity) leave some at home, when thou comest to Church, yet take heed thou pretend not necessity, where none is. For, if thou dare leave thy house empty when thou goest to a Fair, or to harvest work, and canst trust God with keeping of it then, and darest not do so on the Sabbath, when thou comest to serve God, be thou assured, thy heart is naught, and God will not hold thee innocent: For, God hath made a further promise to thee for keeping of thine house, when thou leavest it upon this occasion, than at any other time: Neither shall any man desire thy land, when thou shalt go to appear before the Lord thy God thrice in a year, Exod. 34. 24.  
3 Such as though they have nothing to do, if their finger be sore, or their head do butake, will absent themselves: I would have such to remember the example of Hezechiah, who in three days after he had been sick of a most painful and mortal disease, went into the Temple, Esa. 38. 22. and the woman, that on the Sabbath resorted to the Synagogue, though she had had a spirit of infirmity eighteen years, Luke 13. 10, 11. And because the true cause of their absence, is for that they find no comfort, nor take any delight in our Church-exercises; I would have them to consider, that there is no one more certain sign of a dead heart, void of all grace, and sense of God's love, than this, not to be able to take any delight in his public worship; as may appear by the contrary in these two places, Psal. 84. 12. David loved God's Tabernacles so well, because his heart, and his flesh rejoiced in the living God. And 1 Pet. 2. 2, 3. Such as have tasted how sweet the Lord is, will desire the sincere milk of the Word. And know thou, that as thou carest not for appearing in the Assemblies of the righteous in this life; so hast thou cause to fear, that thou shalt not stand in the Assembly of the righteous in the life to come, Psal. 1. 5. when thou wilt esteem better of them, than now thou dost.  
4 Such as absent themselves upon this pretence, that they can serve God as well, and spend their time as well at home, as at Church; they can pray, and read good Books, out of which they may learn more than they shall do at Church. But such I would have to consider, Psal. 87. 2. The Lord loveth the gates of Zion, more than all the dwellings of jacob. And the example of David, who though he could serve God as well in private as any of these, and had also with him (in his banishment) both a Prophet, 1 Sam. 22. 5. and a Priest, 1 Sam. 23. 9 yet did he for all that, long for the public worship, and bewailed greatly the want of it, Psal. 84. 1.— 3.  
Of those that though they do not absent themselves from the Church, as the four sorts I have mentioned; yet do separate themselves from the Church-assemblies in some parts of the public worship: Three sorts specially are reproved by this doctrine.  
1 They that seldom or never receive the Sacrament, which is (of all other) the most solemn part of God's public worship; and in frequenting whereof, all the faithful, both under the Law and Gospel, have showed most zeal, as in this Text, and the other Examples mentioned in this doctrine we have showed.  
2 They that care not to come to the beginning of God's public worship, and to tarry till the end.  
3 Such as being present, either sit as dumb persons, when the Congregation singeth, or are down on their knees at their private prayers, when the rest of the Congregation are hearing God's Word; or by their sitting (when the rest of the Congregation kneeleth, or standeth at prayer) do openly profess a separation from the Congregation in that duty.    


THE EIGHTY THIRD LECTURE, ON MARCH V. MDCX.  JOHN FOUR XLVI, XLVII. 
So jesus came again into Cana of Galilee, where he made the water wine: And there was a certain noble man, whose son was sick at Capernaum.  
When he heard that jesus was come out of judea into Galilee, he went unto him, and besought him, that he would come down and heal his son: for he was at the point of death.  
IN the three former Verses, we have heard of our Saviour's return out of judea into Galilee. In these that I have now read, is set down the first miracle that he wrought there after his return. And in this History four principal things are to be observed: First, the occasion of the miracle, Verse 46, 47. Secondly, the manner how this miracle was wrought, Verse 48.— 50. Thirdly, the fruit and effect of this miracle, Verse 51.— 53. Fourthly, the conclusion of the History, Verse 54. In the occasion of the miracle, which is set down in the two first Verses, three things are observed by the Evangelist: First, that Christ came into Cana, Verse 46. Secondly, that a certain Ruler had his son sick at Capernaum, Verse 46. yea so sick, that he was even ready to die, Verse 47. Thirdly, that this Ruler, hearing of Christ's return out of judea into Galilee, came to him to Cana and besought him to go down to Capernaum to heal his son, Verse 47.  
Now for the first, many Interpreters have conjectured, that the reason why Christ returning into Galilee, went first to Cana, was this, That he might confirm them of Cana in the Faith, that was begun in them, by the miracle he had wrought there at the wedding; because in this place that miracle is mentioned. But there is no good ground for that conjecture: for first, we cannot find that any in Cana received good by that miracle, but the contrary rather. john 2. 11. This beginning of miracles did jesus in Cana, a town of Galilee, and showed forth his glory, and his Disciples believed in him: intimating, that none else did so. Secondly, the reason of his coming to Cana now, might well be this; that coming out of judea into Galilee, through Samaria, and of purpose leaving Nazaret, Cana was the next town in his way, as will appear to any that shall look in the Map of judea. Thirdly, the reason why the miracle is here mentioned, might well be this, to distinguish it from another town of that name, which was also in Galilee, in the tribe of Asher, upon the coasts of Tyre and Sidon, of which we read, josh. 19 28. and where the faithful Cananite, of whom we read, Matth. 15. 22. did dwell. But why then (will you say) is his coming into Galilee mentioned here by the Evangelist? Surely, to declare the occasion that was offered unto Christ of doing this miracle. So soon as ever he was come into Galilee, while he was at Cana, the first town that he abode in, the Ruler dwelling at Capernaum (which was about fifteen of our miles from Cana) hearing of his being there, came unto him. And this is the first thing that is observed in the occasion of the miracle, which we will thus pass over.  
The second is, that a certain Ruler had his son sick at Capernaum. He is called in the original, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the vulgar Latin that translateth it regulus, a petty King, seemeth to have read it) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one belonging to the King. To what King, will you say? Surely, not to Caesar, of whom the high Priests said, john 19 15. We have no King but Caesar: for the officers that Caesar appointed to govern under him, were usually Gentiles; but this was a jew, as appeareth by Christ's speech to him, Verse 48. He was then an officer to Herod.  
Object. Why but that Herod that lived now, Herod Antipas (son to Herod the first, that lived when Christ was borne) was no King; for after the death of Herod the Great, the Emperor, to prevent rebellion, divided the Kingdom of Herod into four parts, between the three sons that Herod had left: and gave two parts to Archelaus his eldest son, and the other two to Philip and Herod, two of his younger sons. Herod's part was Galilee; and he is therefore called Tetrarch of Galilee, Luke 3. 1. that is, one that had the government of a fourth part of the Kingdom; namely, of Galilee.  
Answ. The answer is, that though he were but Tetrarch, yet both the people generally that were under his government, did call him King, and in Galilee he did rule as a King, and his authority was every whit as great, as his fathers had been. And therefore also the Evangelist Matthew, that Chap. 14. 1. calleth him Herod the Tetrarch, Uers. 9 calleth him King.  
Well then, this Ruler, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was an officer of King Herod, yea, as the Syriac (which is the most ancient translation of the new Testament) hath it, he was the King's Deputy, one that ruled the Country under the King, or in the King's absence. A great man he was, as may further also appear, by the great family he kept, Verse 53. and by this, that sundry of his servants came forth to meet him, to bring him tidings of his son's recovery, Verse 51. yet this great man hath his son sick, yea sick unto death, which (to such a man as he was) is a greater cross, than the loss of many children to a meaner man. And it well appeareth indeed in the Text, that he was greatly afflicted with it. The Doctrine than we learn here is this, That no man's 
Doct. 1.  wealth or greatness in the world can free him from affliction. This Ruler's wealth, nor his authority and honour in the Country, nor his favour with the King, could keep off God's hand, either from his child, or from his own heart, but his child is sick of a painful and mortal disease, and himself is marvellously troubled and afflicted with it. Though men that are rich, and of great estate in the world, have more means to keep themselves from many afflictions than others have, and from the sense of those afflictions which are upon them; yet can they not be exempted from God's judgements. No doubt, this Ruler's child wanted no attendance, no good diet, no advice and help of the Physician; and yet will not all serve the turn, but he is sick unto death. And the Ruler himself wanted no means to put grief from his heart; company, pleasures, recreations, etc. yet is he as deeply wounded with this affliction, as another man. This is that that Solomon saith, Riches avail not in the day of wrath, Pro. ●…1. 4. They cannot fence a man from God's strokes: Yea, it is certain, that oftentimes Gods plagues even in this world, light more heavily and fearfully upon them, than upon other men, Psal. 76. 12. He shall cut off the spirit of Princes, he is terrible to the King: of the earth. And 82. 7. Ye shall die like men, and fall like one of the Princes.  
The Reasons of this are principally two: First, they are sinners as well as 
Reas.  others, and sin will bring misery. job 5. 7. Man is borne (saith Eliphaz) to misery and trouble, as the sparks fly upward: that is, ever since the fall, it is as natural for man to have misery, as for the the sparks to fly upward: yea, usually (unless God's grace prevent them) they sin with an higher hand, and with more pride than other men. That made the Prophet, Prou. 30. 9 pray for a mean estate, lest (saith he) I be full, and deny thee, and say, Who is the Lord? And God delighteth to show his power in abasing proud sinners. 1 Peter 5. 5. He resisteth the proud. job 40. 6, 7. Cast abroad the indignation of thy wrath, and behold every one that is proud, and abase him; look on every one that is arrogant, and bring him low; as if he should say; I do so. It is no marvel therefore though they be plagued above other men.  
Secondly, they are usually exempted from the censures of men. The Laws of men are like the Spider's web, these great Flies will easily burst through them; and as for the reproofs of God's Word, they will not endure them. jer. 5. 5. These have altogether broken the yoke, and burst the bonds. And therefore it is necessary, God should take them in hand. For so the Lord hath said, when men, whom he hath given authority unto, to reprove and censure wicked men, either dare not, or will not do it. When they hide their eyes and wink at him, then will I (saith the Lord) set my face against that man, and against his family, and will cut him off, Levit. 20. 4. 5.  
The Use of this Doctrine is, first to warn us, that we suffer not any outward 
Use.  privilege we have above others to puff up our hearts, and make us proud, 1 Tim. 6. 17. Charge them that are rich in this world that they be not highminded, and that they trust not in uncertain riches. Remember how God hateth pride. If he see thee proud, he can abase, yea he will abase thee one way, or other. Think often of this, that he beholdeth every one that is proud, and abaseth him, job 4. 11. Remember an example of it, even in Hezekiah who was the dear child of God; his heart was lifted up, therefore there was wrath upon him, and upon juda and jerusalem, 2. Chron. 32. 25. First, take heed of being proud against any man, even the poorest and basest of thy Neighbours to despise him, because thou art richer than he, better than he. Pro. 17. 5. He that mocketh or despiseth a poor man, reproacheth him that made him. Deut. 17. 20. Even the King's heart must not be lifted up above his Brethren. But 2. Specially take heed thy wealth, etc. make thee not proud against God, to despise Religion, as it did Uzzia, 2. Chron. 26. 16. When he was strong, his heart was lifted up to his destruction. Know thou, that humility is that which seasoneth all religious duties, and maketh them savoury to God. Micah 6. 8. He hath showed thee, O man, what is good, and what the Lord requireth of thee: surely to do justly, and to love mercy, and to walk humbly with thy God. As if he should have said; God and thou can never walk together, never agree together, till thou have an humble heart. Know, there is as great cause thou shouldest fear God, and humble thyself before him, reverence Religion, tremble at his Word, as the meanest man that liveth upon the earth; and thou canst never show too much humility toward God. David may serve as a notable example for this: when he had showed such zeal and joy in bringing home, and dancing before the Ark, Michol his Wife, a profane Woman, when she saw him, despised him in her heart. 2. Sam. 6. 16. (as every one that shall show any zeal, devotion, or reverence to Religion now adays, shall be sure to meet with many a Michol:) but what said David to her, 2. Sam. 6. 22. I will yet be more vile than thus, and will be low in mine own sight. And of the very same maidservants which thou hast spoken of, shall I be had in honour.  
The second Use, is, to exhort all to prepare for affliction, and to provide 
2.  for comfort against the evil day, seeing no man may hope to be exempted from it. Ephes. 6. 13. Provide, that ye may be able to resist in the evil day.  
To this end I will commend unto you three Rules: First, to meditate, 
1.  and think oft of, and look for the evil day; resolve with thyself thou must not live always in peace, and health, and prosperity, but there will be a change, there will come a time, when thou shalt part with all thy dearest comforts, there will come a time of trouble, sickness, adversity, if a man live many years and rejoice in them all: yet let him remember the days of darkness for they shall be many, Eccles. 11. 8. It was David's folly, which we must all take heed of, and he complaineth of, Psal. 30. 6. In my prosperity I said, I shall never be moved. But it was his wisdom, which we must all strive after, which he mentioneth, Psal. 39 4, 5. Lord, let me know mine end, and the measure of my days what it is, Let me know how long I have to live: Behold, thou hast made my days as an hands breadth, and mine age is nothing in respect of thee; surely every man in his best estate is altogether vanity. And to this end it is profitable to observe, and think upon the afflictions of others. Eccles. 7. 4. It is better to go into the house of mourning, than into the house of feasting, because this is the end of all men, and the living shall lay it to heart.  
Object. And if any shall object, that this were the way to bring unnecessary heaviness upon our own hearts; when affliction cometh we shall have grief enough, it were folly to hasten it, by thinking and musing of death or sickness, or loss of our dearest friends aforehand. Matth. 6. 34. Care not for the morrow, for the day hath enough with his own grief.  
Answ. I answer, that it is folly indeed to care for to morrow, with distrustful taking thought for the things of this life: but to think aforehand of the evil day, and to provide for it, is not folly, but wisdom. The heaviness that these thoughts bring upon the heart, is a wholesome and profitable heaviness. Eccles. 5. 7. By the sadness of the countenance the heart is made better. And, what hope is there, that they that put far from them the evil day, Amos 6. 3. and cannot endure to hear, or think of it, should be able with patience and comfort to bear it, when it shall come upon them?  
The second Rule is, to make our peace with God, and our accounts strait between him and us before the evil day come: for than we shall be unfit 
2.  to do it. Eccles. 12. 1. Remember now thy Creator in the days of thy youth, before the evil days come, and th●… years approach, wherein then shalt say, I have no pleasure in them. If a man (saith our Saviour, Luke 14. 32.) have an enem●…e coming against him with greater power than he is able to resist, while he is yet a great way off, he will send an ambassage, and desire conditions of peace Sith we must look for a time, wherein the winds will blow, and floods beat upon our house, it shall be our wisdom before hand to ground it upon the Rock. Let us therefore now treasure up to ourselves good grounds of comfort against the evil day: for than we shall not be able for to do it; that will be a time of spending the stock we have gotten, not of increasing it. Pro. 0. 14. Wise men lay up knowledge. Give thyself much to prayer now; for in extremity of affliction, thou wilt not be so well able to do it: of that time it is that the Apostle speaketh, we know not what we should pray for as we ought, Rom. 8. 26.  
The third Rule is, to take heed of esteeming too highly, or overloving any of the comforts of this life. That that David saith of riches, may be said of 
3.  all other outward comforts. Psal. 62. 10 Trust not in oppression, become not vain through robbery; if riches increase, set not thine heart upon them. This is an extreme vanity; for first, thou must part with them. secondly, the nearer thou hast set them to thine heart, the less comfort, and the more bitterness shalt thou find in parting with them. It is the Apostles counsel, 1. Cor. 7. 29. Let them that have wives, be as though they had none, and they that rejoice, as though they rejoiced not, and they that buy, as though they possessed not, and they that use the world, as though they used it not: and he giveth two reasons: first, the fashion of this world goeth away: secondly, the time that remaineth, is short. Let us rather set our whole heart upon those comforts that are durable. The Word of God, and the comforts that it yieldeth, are durable comforts, 1. Pet. 1. 24, 25. Luke 0. 42. Mary hath chosen the good part, that shall not be taken away from her. Oh, count it miserable folly for thee, to have no other felicity but in this life, in eating, and drinking, in playing, in sporting, etc.   

Lecture the eighty four. March 12. 1610. JOHN FOUR XLVI, XLVII.  
WE have heard the last day, that these verses contain in them the occasion, that was ministered unto Christ, to work this first miracle; and that therein, three things are to be observed: First, that the great man had a great cross: Secondly, what his cross was: Thirdly, the benefit and profit he received by his cross. The first of these three points we finished the last day; it followeth now, that we proceed to the two last. And let us now observe what this cross was, His son was sick, yea even ready to dye: whether he had any more than this or no, it is not expressed. But of this it is said, that he was a young one; for verse 46. he calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Go down before my little boy die. And see how this father was affected with this cross: First, though he was a great man, he cometh himself to fetch Christ: Secondly, and that so soon as he was come into Galilee: Thirdly, he humbly besought him, that he would go down to him: Fourthly, see how it troubled him; when Christ seemed to make some delay, verse 49. he maketh no direct answer to Christ, nor seemeth to regard what he saith; all his mind was of his son: Sir, go down before my little boy dye: Fiftly, see how thankful he was to God for restoring his child, verse 53. In all these points, observe the abundance of tender affection in this great man towards his child; and from hence learn this Doctrine:  
That great is the affection and love that parents do bear toward their children. Loss of children went nearer the hearts of the Egyptians, than any 
Doct. 2.  other plagues did, Exod. 11. 6.  
This is so natural, and (as I may say) so inseparable a property of all parents, that when Solomon would find out the true Mother, 1. Reg. 3. 25. he sought to find her by this note; and so indeed he did: for the true Mother (though she were an Harlot) yet chose rather to part with her child to her adversary, than to see him divided, verse 26. Her compassion (saith the Text) was kindled toward her son, and she said, O my Lord, give her the living child, and slay him not: but the other said, Let it be neither mine nor thine, but divide it. See this also in Hagar, Gen. 21. 16. she could not endure to see her child dye.  
But though this be natural, yet it is no part of the corruption of our nature, but a remainder of that image of God, according to which we were first created.  
The holiest of God's servants, have been most full of this natural affection. Three only examples I will give you for this, though I might give you many more. The first is of Abraham, who though he saw nothing in Ishmael, that might deserve it, though he were the son of the bondwoman; yet see his affection toward him, when God had promised him a son by Sarah, and a most blessed posterity, he bursteth out into this speech, Oh that Ishmael might live in thy sight: as if he should say, I love Ishmael so well, that I care for no more, Gen. 17. 18. yea afterward, when for mocking and persecuting Isaac, Sarah would needs have him cast out the bondwoman and her son, it is said, Gen 21. 11. This thing was very grievous in Abraham's sight (not because of Hagar, but) because of his son. Before, when Sarah was offended with Hagar, he yielded to her, Gen. 16. 6. Behold, thy Maid is in thine hand, do with her as pleaseth thee. But now she will have him to cast out his son, This thing was very grievous in Abraham's sight, because of his son. The second example is in David, who though he had so much cause to have hated Absalon, a murderer of his own brother, a rebel against his own father, a filthy and shameless defiler of his own father's bed, and that in the sight of all Israel: yet see the affection that he bore unto him; the father loved, when the child hated. 2. Sam. 18. 5. He gave joah, and Abishai, and Ittai, and all the Captains strait charge, thus; Entreat the young man Absalon gently for my sake: yea, he gave it so, as all the people might hear him; and when some came to him with news, touching the success of the battle, the first question he asked him was this, 2. Sam. 18. 22. Is the young man Absalon safe? And when he heard he was slain, he could not contain, but (though he sought a secret place to cry his fill in, yet) he could not hold till he came thither, but as he went, burst out into this outcry, O my son Absalon, my son, my son Absalon, would God I had died for thee, O Absalon, my son, my son, 2. Sam. 18. 33. Though Absalon could forget David was his father, yet David could not forget that Absalon was his son. The third example is of the Widow of Sarepta, 1. Reg. 17. who, though first, she was a very poor woman, verse 10. Eliah found her gathering sticks: secondly, though the time also was very hard, even a great dearth, verse 7. thirdly, though she could not maintain herself nor her son, without the Prophet's miraculous help, verse 22. yet see how this poor woman loved her child, what an affliction it was to her to part with him: first, she kept him in her bosom a good while after he was dead, verse 19 secondly, she grew so impatient, and into such a passion, that she fell out with the Prophet, and imputed the death of her child to him, Verse 18. What have I to do with thee, O man of God, art thou come unto me to call my sin to remembrance, and to slay my son? So that you see, though there be nothing in children to deserve this, though there be never so much in children to deserve the contrary, though the parents be so poor, as they have much ado to maintain their children, yet will parents, godly parents, bear a tender and dear affection unto them.  
The time will not permit to give you a reason of this; and indeed, if it would, yet were it folly in me, to go about to give a reason of this: for who can give a reason of those Sympathies, and Antipathies that are in nature?  
Let us therefore come to the Use of this Doctrine: 
Use. 1.   
First, you that are children, and have parents living, learn from hence the duty you owe to your parents: You can never match them in love, you can never recompense their kindness; but yet strive to do it. 1. Tim. 5. 4. Let them learn first to show godliness toward their own house, and to recompense their parents. Take heed of giving them just cause of grief, Pro. 17. 25. A foolish son is a grief to his father, and an heaviness unto her that bore him. This is noted for one of Esau's chief sins; by matching wickedly, he did that, that was a grief of mind to Isaac and Rebecca, Gen. 26. 35. But specially, take heed thou despise them not, contemn them not: the Prophet speaking, Pro. 30. 11. of four sorts of the vilest men, placeth these in the first rank. Pro. 20. 20. He that curseth (speaketh evil of) his father or his mother, his light shall be put out in obscure darkness. Though the Magistrate punish them not so, God will. Men should remember the example of Cham, and take heed how they delight to see, or speak of the infirmities and faults of their parents, Gen. 9 22. 25.  
Secondly, you that are parents, and have children, learn your duties 
2.  here: First, to show natural affection to them, else art thou a beast, rather than a man or woman. It is made a note of a man, whom God hath given up to a reprobate mind, to be without natural affection, Rom. 1. 30. And job noteth it for a property of a most wicked man, that so he may enjoy wealth and pleasure while he liveth, he careth not what becometh of his house and children after him. job 21. 21. What pleasure hath he in his house after him, when the number of his own months is cut off? And the Apostle saith, 1. Tim. 5. 8. He hath denied the faith, and is worse than an Infidel, that provides not for his own house. Let all Unthrifts and Belly-gods think of these things.  
Secondly, sith it is so easy to exceed in natural affection, seek to moderate it by knowledge and religion. It is no singular thing to love thy children; the Harlot did so, 1. Reg. 3. 26. but take heed of overloving them, of loving them more than God; as they do, first, that love their children so, as that they love also their faults, rejoice to hear them curse, or do unhappily: secondly, that will not have them crossed in any thing, or corrected: thirdly, that for love to their children, will shrink from God's truth, or otherwise offend God; as Eli did, 1. Sam. 12. 29. Be sure God will plague thee by thy children, if thou dote upon them, and love them too much. Prou. 29. 15. A child set at liberty, maketh his mother ashamed, and his father too. Know the chief thing thou shouldest show thy love to thy child in, is in loving his soul, Ephes. 6. 4. If thou love thy children, fear God, that's the only sure way to do them good, the generation of the upright shall be blessed, Psal. 112. 2. take heed of those sins that will bring God's curse upon them: oppression will do it, this is the heritage of the oppressors which they shall receive from the Almighty; if his children be multiplied it is for the sword; and his offspring shall not be satisfied with bread, job 27. 13, 14. whoredom will do it, it is a fire that consumeth unto destruction and would root out all mine increase, job 31. 12. contempt and hatred of Religion will do it, as is plain by the reason God giveth of the second commandment which concerneth his outward worship, I will visit the iniquity of the fathers upon the children to the third and fourth generation of them that hate me, Exod. 20. 5. generally, all wickedness will do it, Cursed shall be the fruit of thy body, Deut. 18. 18.  
Thirdly, let us all learn by this, what a happy thing it is to have God for our Father: If we that are evil, Matth. 7. 11. when our child asketh us 
3.  bread, will not give him a stone; if we when he asketh fish, will not give him a serpent: if we, Mal. 3. 17. do so spare them: if we, Esay 49. 15. cannot forget them: if we be so apt to receive our child, how heinously soever he hath offended us, upon his submission, how much more will the Lord receive us? Luke 15. 20. If we show our affection most, when our children are in extremity, how much more will the Lord? his soul was grieved for the misery of Israel, judg. 10 16. If we take no pleasure in beating our children, how much less the Lord, he doth not afflict willingly, nor grieve the children of men, Lam. 3. 33.   

Lecture the eighty five. March 19 1610. JOHN FOUR XLVII.  
NOw it remaineth that we proceed unto the third and last point, which we observed in these words; namely, the benefit that this great man received by his affliction. Concerning which, these three points are to be observed: First, it humbled him greatly, and abated his pride; for (as great a man as he was, yet) he himself seeketh help for his son: and 2. he meekly and patiently bore a very sharp check that Christ gave unto him, verse 48 without ever replying or expostulating the matter with him. Secondly, it did drive him to seek to Christ; yea, to seek earnestly and importunately for help. Doubtless, first, he had heard much of Christ before this time, and did also esteem him a great Prophet; but whether it were for fear of Herod, or some other carnal respect, he came not unto him, till this affliction did drive him unto him: secondly, he had also used the benefit of physic, and all other ordinary means before; and till that he seeth no means would prevail, but his son grew into extremity, and was even ready to dye, he comes not to Christ.  
Thirdly, this affliction became unto him a mean and occasion of his unfeigned conversion; for first, it softened his heart, and prepared it to believe the word of Christ: secondly, it brought both himself, and his whole family to the Faith.  
The Doctrine than we have here to learn, is this: That affliction is greatly 
Doct. 3.  profitable and necessary unto all the Elect of God.  
Mark, that I say, unto the Elect of God; for affliction in itself is a curse of God, and fruit of his wrath due to sin: whether we be afflicted in our bodies, or in our minds, or in our children, or in our goods, or in our good name; there is no affliction of what kind soever, but it is in it own nature a curse of God, the Lord makes this preface to all the particular evils and afflictions that he threateneth, If thou wilt not hearken to the voice of the Lord thy God, than all these curses shall come upon thee and overtake thee, Deut. 28. 15. And daily experience teacheth us, afflictions are not profitable to all men. Pharaoh had afflictions enough, but still his heart was harder and harder. Of all the afflictions of the Reprobate, we may say, as our Saviour speaketh in another case, Matth. 24. 8. All these are but the beginnings of sorrows. The losses and afflictions, the pains and sorrows they feel in this life, are but as earnests of those unspeakable and everlasting torments, that are prepared for them in the life to come. This that I speak of therefore, that men should receive so great good by affliction, is a privilege peculiar to the Elect of God. Romans 8. 28. All things (and he speaketh specially of afflictions) work together for the best to them that love God, even to them that are called according to his purpose. To them all things are sanctified, all things are made good; even those things that in themselves are most evil. 1. Cor. 3. 21, 22. All things are yours, whether it be this world, or life, or death, or things present, or things to come, all are yours, and ye are Christ's. The Cross of Christ (like unto the Tree that God showed Moses, Exod. 15. 25.) hath made affliction (which was before as the waters of Mara, bitter and unwholesome) to be sweet and wholesome to all his people.  
To all such (I say) affliction is both profitable and necessary. For the profit of them, you know what David said. He had afflictions of all kinds and of them all he saith, Psal. 119. 71. It is good for me, that I have been afflicted. And the Church, Lam. 3. 27. speaketh more generally, It is good for a man that he hear the yoke in his youth. But I say not only they are profitable, but they are necessary also; as necessary as meat and drink. Unless God would see us perish, he must needs afflict us: yea, the best man that ever was, hath had great need of it to his dying day. Psalm 73. 14. Daily have I been punished, and chastened every morning. Acts 14. 22. We must through many afflictions enter into the Kingdom of God, or we can never come there. That is the reason of that strange and passionate speech the Lord useth of his people, jer. 9 7. Behold, I will melt them and try them: for what should I else do for the Daughter of my People? As if he should say, I can devose no way to do them good, but by casting them into the furnace of affliction.  
Reasons of this Doctrine I might give many: but I will content my 
Reason.  self with those few that the Text affordeth me in the example of this Ruler.  
First, his affliction (as I showed you) did humble him. This is the first Reason why it is so profitable and necessary, because it humbleth the heart of man, and abateth his pride. There is no one sin (we know) that maketh a man more odious to God, or that is a greater bar to our salvation than pride is. Prou. 16. 5. All that are proud in heart, are abomination to the Lord. james 4. 6. The Scripture offereth more grace: and therefore saith, God resisteth the proud, and giveth grace to the humble. Neither is there any man, high or low, rich or poor, godly or ungodly, but he hath in him that old leaven that Paul speaketh of, 1. Cor. 5. 7. which puffeth up his heart, and causeth him to swell, and to think too well of himself. All the oppression and cruelty that the Mighty practice upon their inferiors, proceedeth from this root. Psal. 119. 122. Let not the proud oppress me: and so doth the malice and unreconcilable heart that is in men, Pro. 13. 10. Only by pride doth man make contention. From hence it cometh, that men show such contempt to the Word, that every mean man scorneth to be admonished, and reproved by it. jor. 13. 15. Heat and give ear, be not proud: for the Lord hath spoken it. Yea, the best of God's children are extremely prone to this sin, to think too well of themselves, if they enjoy prosperity but a while. When other sins decay in us, this groweth and increaseth: and a man will be proud of grace, nay, proud even of this, because he is more humble than other men. It is said of good Hezekiah, 2. Chron. 32. 25. that when (upon his repentance and humbling himself) God had restored him, and added fifteen years to his life, that his heart was lifted up. Many think they have no great need of affliction for this; they are not proud, because they are not curious in apparel, nor of their bodies. But alas, that is but one fruit of pride; a man may be a proud man, though he be a very sloven this way. Now affliction will humble a man, and abate this pride of heart; and nothing but affliction will do it. Elihu noted this to be one end that God aimeth at in correcting man, job 33. 17. That he might hide the pride of man. For the pride we have in our beauty, and strength of our body, a little sickness will abate it, and cause us to acknowledge it to be indeed as the Apostle calleth it, Phil. 3. 21. Avile body, unworthy of the cost, and care, and time, that we have bestowed upon it. And what end would there be of this vanity, if God should not now and then visit his Children with some correction or other? But let us consider more distinctly the benefit and fruit of affliction this way.  
1. It abateth the pride that is in man toward man. It daunteth the spirit of the proudest and cruelest oppressor; as we shall see in job 31. 13, 14. If I did contemn the judgement of my Manseruant, or of my Maid, when they did contend with me, what then shall I do when God standeth up? and when he shall visit me, what shall I answer? David in his prosperity, cared not what wrong he did to his faithful servant, and dear friend Uriah: but in his adversity, he durst not do the least harm to his mortal enemy, he durst not put forth his hand against Saul, 1. Sam. 24. 10. Ye have seldom seen any that had any mind to wrong others, when God's hand hath been heavy upon them. On their death bed you shall hear the cruelest Oppressors relent, and talk of a desire and purpose they have, to make satisfaction to them, that they have wronged this way. But if men should now live to that age, that they did before the flood, oh how would the earth be filled with cruelty and violence, as the Lord complaineth it was in those days? Gen. 6. 13.  
2. It abateth the pride that is in man toward the Lord himself. If there be then a Messenger, etc. saith Elihu. job 33. 23. as if he should say, Then may Gods faithful servant find audience, even with the proudest man. And how doth affliction abate thus the pride of man? Surely, it maketh a man to know himself, and of how little worth he is, how unable to help himself: 1. Whereas in prosperity we are apt to advance, and think highly of ourselves, (It was so even with good Hezekiah himself as we read, 2. Chron. 32. 25.) affliction makes a man know himself and of how little worth he is, how unable to help himself, Ps. 39 11. When thou with rebukes dost chasten man for iniquity, thou as a Moth, makest his beau tie to consume; surely every man is vanity. 2. Whereas in prosperity our sins are never wont to trouble us, but we are apt to think our state good enough; affliction useth to awaken the Conscience, and to bring those sins into their remembrance, that were unknown, or forgotten before. It summoneth them to appear before God, and constrains them to think of God, and of his anger due to sin. So saith Elihu, job 36. 8. When men are tied in the cords of affliction (that is, have some such extreme affliction upon them, as they know not how to get out of it) then will he show them their work, and their sin. A notable example we have of this in Joseph's Brethren: The grievous sin they had committed many years before, and when they committed it, it never troubled them. Gen, 37. 24, 25. When they had cast him into a pit, they sat down to eat bread: But when grievous affliction came upon them, and they were taken for spies, and cast into prison, than their conscience was awakened, and their sin came into their remembrance, and the justice of God also, which they had provoked thereby, Then they could say one to another, Gen. 42. 21. We have verily sinned against our Brother, in that we saw the anguish of his soul when he besought us, and we would not hear him; therefore is this trouble come upon us. See this also in David, Psal. 40 12. when innumerable evils had compassed him about, than his iniquities took hold upon him. And this is the first Reason, why affliction is so profitable and necessary for all God's children.  
Secondly, affliction maketh a man seek to God: it wrought so we see here in this Ruler. In prosperity while we can help ourselves, or can find help any where else, we seldom or never seek seriously to God; we seldom pray, or (if we do sometimes) we do it full coldly, and drowsily, with great unwillingness and tediousness. This corruption is in every one of us. Rom. 3. 11. There is none that seeketh after God. This is notably set forth in the Parable of the Prodigal, Luke 15. First, while his purse was full, and he in his jollity, he cared not for his Father, he cared not though he never came at him, verse 13. Secondly, when he began to be in necessity, he clave to a Citizen in that Country, verse 15. and thought not yet of returning to his Father; Thirdly, when he came into extremity, than he said, verse 18. I will go to my Father. This fruit of affliction is so general, that the Prophet saith, Esay 26. 16. (as if it wrought so in all men) Lord, in trouble have they visited thee, they poured out a Prayer when thy chastisement was upon them. So doth David also speak of it, than they cried unto the Lord in their trouble, Psal. 107. 6. and repeats it often, verse 13. 19 28. as if it were the ordinary use of all men to do so. Two notable examples we have for this: the one in Psalm 142. 4, 5. I looked on my right hand, and beheld, but there was none that would know me: all refuge failed me, and none cared for my soul. Then cried I unto the Lord, and said, Thou art mine hope. As if he should have said, I cried not to the Lord, till all other refuge failed me. The other in 2. Chron. 33. 12, 13. When he was in tribulation he prayed unto the Lord his God, and humbled himself greatly before the God of his Fathers, and prayed unto him. True it is, the faithful oft in extremity (in their own feeling) seem unable to pray; but yet the spirit even then helpeth them, and maketh them able to pray, Rom. 8. 26. Yea, (because the Lord greatly delighteth to have his people seek to him, let me hear thy voice for it is sweet, Cant. 2. 14.) this is one chief end he aimeth at in bringing affliction upon them, even to make them seek and sue unto him, I will go, and return to my place, till they acknowledge their offence, and seek my face, in their affliction they will seek me early, Host 5. 15.  
The third and last Reason, why affliction is so profitable and necessary, is this, That it prepares the heart to the understanding and obedience of the Word. True it is, afflictions cannot sound convert the heart, that honour is proper to the Word of God, the Law of the Lord is perfect, converting the soul, Psal. 19 7. yet it is a great help to a man's conversion, and of great use and necessity to prepare the heart, to receive profit by the Word. Yea, there are few or none that would regard the Word, or profit much by it, if the Lord should not humble them by afflictions. The Lord hath two Schools, wherein he nurtureth his children. A man that is exercised by affliction, will profit more by one Sermon, than another will do by ten. Esay 26. 9 Seeing thy judgements are on the earth, the inhabitants of the world shall learn righteousness. When God by affliction hath humbled men, and prepared their hearts, if they might then have good Teachers, they would profit greatly, If there be then a messenger with him, an interpreter, one among a thousand to declare unto man his righteousness, than he is gracious unto him, etc. job 33. 23, 24. That made the Psalmist say, Blessed is the man whom thou chastenest O Lord and teachest him out of thy law, Psal. 94. 12. This David speaketh of himself, Psal. 119. 71. It is good for ●…e that I have been afflicted, that I may learn thy Statutes. Though he were a most teachable Scholar, yet he learned better by it, than he could have done without it. While we are in prosperity, we are like wanton children, apt to play with our meat; many things we hear we cannot understand, nor be persuaded of: we will believe what we list, obey what we list, laugh at some truths that are taught us, fret and rage at other. But affliction will open our ears, if we belong to God, and make us understand, and be persuaded of many truths, which before we could not believe. job 33. 16. Then he openeth the ears of men, even by their corrections, which he hath sealed. So that to them that will not be persuaded it is such a great sin to swear now and then, or to profane the Sabbath, or to be drunken; that there is such a necessity of hearing the Word preached, as we have taught; we may say as the Prophet doth, Esay 28. 19 There shall be only fear, to make you understand the hearing. I warrant you, if you belong to God, he will by affliction persuade you one day, and make you to understand these truths. Yea, affliction bringeth a man to a more clear, certain, and experimental knowledge of God, and his truth, than ever any without it have attained unto. 2. Chron. 33. 13. Then Manasses knew that the Lord was God. job 42. 5. I have heard of thee by the hearing of the ear, but now mine eye seeth thee.   

Lecture the eighty six. April 2. 1611. JOHN FOUR XLVII.  
IT remaineth now, that we proceed to the Uses, that are to be made of this Doctrine, touching the profitableness of affliction, which the time would not permit us to enter upon the last day. Which I am the more willing to insist upon, because this Doctrine was never more seasonable (I think) than it is at this day, in regard of the general Visitation of God, that either is now, or hath been of late in every Village, and in every Family; nay (I think) there is scarce any one of you, but you are still, or you have been of late, afflicted with sickness, either in your own persons (as this Ruler's son) or in some that are near and dear unto you (as this Ruler himself was). Two principal Uses there be then, that we are all to make of this Doctrine: first, it teacheth us how to bear afflictions; secondly, how to profit by them.  
For the first: The man that doth believe this Doctrine, and is fully persuaded, that to all God's Elect, affliction is profitable and necessary, will first, bear afflictions patiently: secondly, will be comfortable and cheerful in affliction: thirdly, will even kiss the rod, and be thankful for afflictions: fourthly, will be so far from desiring to be freed from affliction, that he will rather desire it, and pray for it. See the experience and proof of this in God's children (that were flesh and blood as well as we, and subject to the same passions and infirmities that we are) in these four points. First, they have been quiet in their minds, and free from murmuring and impatience, Psal. 62. 1. He saith (not only as in Psal. 39 9 I was dumb, I opened not my mouth, because thou didst it, but) My soul keepeth silence unto God. Secondly, they have been cheerful, and full of joy. Rom. 5. 3. Neither do we so only, but also we rejoice in tribulation. Thirdly, they have been thankful unto God for their afflictions. job 1. 21. Blessed be the Name of the Lord. Psal. 42. 11. Wait on God; for I will yet give him thanks. Fourthly, they have even desired and prayed for affliction, mistake me not in this point: I know well affliction is not simply to be prayed for. It is in it own nature a curse (as I have told you) and fruit of God's wrath; yet because the child of God knows it is a mean that God hath been wont to do his people that good that he hath not used to do any other way, he may lawfully desire of God that he would rather afflict him (and that sharply too) then suffer him to perish, rather use this means to humble and reclaim him, then tosuffer him to go on in his evil way, else would not the Prophet have prayed as he doth, jer. 10. 24. O Lord correct me, but with judgement, not in thine anger, lest thou bring me to nothing.  
I know you will be ready to think, that it is very strange that any should be able in this manner to bear affliction; and that it were a marvelous happiness to a man, if he could attain to this measure of grace. I will therefore show you the mean, whereby the faithful have attained to it, and where by we also may attain unto it; and that is the believing and considering of 
Means to attain to patience. 1.  five principal points, all grounded upon this doctrine.  
The first of these considerations, is, That affliction is not a sign of God's hatred, but of his love rather; not only his shaking and holding out of his rod, is a sign of his favour, as that was we read of, Ester found favour in his sight, and the King held out unto her the golden sceptre, Est 〈◊〉 2. but even his whipping and scourging of us with it. Though it be a sign of his anger, and of a little wrath, as the Lord speaketh, Esay 54 8 yet of his hatred it is not. Pro. 3. 12. The Lord correcteth him whom he loveth, even as a father doth the child, in whom he dlighteth. Heb. 12. 6, 7. Whom the Lord loveth, he chasteneth, and scourgeth every son whom he receiveth; if ye endure chastening, God offereth himself to you as to sons: for what son is it whom the father chasteneth not? Therefore job wondereth at God's love in this. job 7. 17, 18. What is man, that thou dost magnify him, and that thou set●…est thy heart upon him, and dost visit him every morning, and try est him every moment? And that is the reason, why the Lord (though he pass by a thousand foul faults in the wicked) is wont to whip his own people, if they do but tread awry. Amos 32. You only have I known of all the families of the earth: therefore I will visit you for all you●… iniquities. And on the other side, it is spoken of as an argument of God●… wrath and indignation, against desperate sinners, that God will for beare●…o-correct them. Esay 1. 5. Wherefore should ye be smitten any more? for y●… fall away more and more. And Hosea 4. 14. I will not visit your Daughters, when they are Harlots, nor your Spouses, when they are Whores. Oh, how great is the blindness of such, as because (though they have often committed gross sins, yet they prosper still, are ready to conclude, God loves them; and that they that have greatest afflictions, are the worst men, most out of God's favour? No, no, affliction is not a sign of God's hatred, but of his love rather. And who will not be patient and comfortable in affliction, that believeth this?  
The second consideration is this: The Lord certainly intends our good in all our corrections; yea, to do us that good by them, which we 
2.  could not receive by any other means. Be thou assured of this, that if thou unfeignedly fear God, the Lord intendeth thy good in every affliction of thine, though thou cannot yet perceive it. Psalm 25. 10. All the paths of the Lord are mercy and truth, to all such as keep his covenants and his testimonies. Heb. 12. 10. He chasteneth us for our profit, that we might be partakers of his holiness. 1. Cor. 11. 32. When we are judged, we are chastened of the Lord, that we might not be condemned with the world. Affliction is a medicine, which (though it be bitter) yet it is well approved by the experience of all God's people, that ever were, to be most wholesome and sovereign. If any of us should in our sickness, have a physician come to us, whom we knew to be so wise and learned, that he perfectly knew our estate, and what would do us good, and so loving and good a man also, that he did unfeignedly desire to do us all the good he could; if this man should prescribe to us a potion, and tell us, he had no other means to do us good but that, if we take it not, we must needs die; if we do take it, it will certainly do us good; how strange soever the working of it seem to be for a while, yet in the end it will certainly do us good, and recover us: there was never any of his patients received it, but it did them good; would any of us be so mad, as to reject such a potion, given us by such a Physician? would we not willingly drink it off every drop, though it were never so loathsome in colour, how bittersoever it were in taste, how much soever it were in quantity? Now such a Physician is the Lord, and such a medicine is Affliction, When we are judged we are chastened of the Lord, that we may not be condemned with the world, 1 Cor. 11. 32. He chasteneth us for our profit; that we might be partakers of his holiness, Heb. 12. 10. Blessed is the man whom thou chastenest O Lord, and teachest him out of thy Law, that thou mayest give him rest from the days of adversity, until the pit be digged for the wicked, Psal. 94. 12, 13.  
The third consideration that may make us patient and comfortable in affliction, is this, That God will surely remove it, when it hath had that 
3.  good work in us, that he hath appointed it for. The Lord our God is not like those hard hearted Chirurgeons, that care not what pain they put their Patients to; but he is very merciful and tender-hearted: he useth not to apply corrosives, nor to lance, or sear, but upon great necessity. Lam. 3. 33. He doth not punish willingly, nor afflict the children of men. 1 Pet. 1. 6. Now for a season (if need require) you are in heaviness, through manifold tentations. Is thy affliction sharp and painful? certainly, the Lord seeth thou hast need of it, or else he would handle thee more gently. When a man hath a deep wound, and festered at the bottom, full of corruption, or hath some bullet, or arrow head, or point of a sword, that must be taken out; the Chirurgeon can never cure him well, but he must needs put him to great pain, lance him, and cut him, and make the wound bigger, before he can heal it: and even so deals the Lord with his patients. job 5. 17, 18. Behold, blessed is the man whom God correcteth: as if he should say, Happy man is he that ever came under the hands of this Chirurgeon. Therefore refuse not thou the chastening of the Almighty: for he makes the wound, and binds it up, and his hands make whole. The like must we think of the continuance of our afflictions. Is thy affliction long? certainly thy need requires it should be so; it hath not had the good work in thee yet, God sent it for. The Lord is not like those covetous and wretched Surgeons, that (for their own advantage) will protract their cures; but he is most faithful, and will not keep his patients a day longer under his hand, than their necessity doth require. This made David say, Psal. 119. 75. I know, O Lord, that thy judgements are right, and that thou of very faithfulness hast caused me to be troubled.  
The fourth consideration is, That we have had much more experience of 
4.  his goodness towards us in giving us prosperity, than we have had of his anger in afflicting us; and there is no proportion betwixt the time of our afflictions and prosperities, that which the Lord speaketh by his Prophet, For a small moment have I for saken thee, but with great mercies will I gather thee, Esa. 14. 7. that the faithful have found most true in their own experience. And shall we receive good at the hand of God (and so much good as we have done) and shall we not receive evil? shall we not patiently bear a little affliction? job 2. 10.  
The fifth consideration is this, That God will surely support us in all afflictions, and lay no more upon us, than he will give us strength to bear. That 
5.  place of the Apostle is well known, 1 Cor. 10. 13. God is faithful, and will not suffer you to be tempted above measure. This is one main difference betwixt the afflictions of the reprobate, and the elect; in them, God hath no respect to their strength, but makes them even mad and desperate with his judgements, They shall drink, and be moved, and be mad, jer. 25. 16. They gnawed their tongues for pain, and blasph med the God of heaven because of their pains, Reu. 16. 10, 11. but it is contrary with the godly: I will correct thee in measure, saith the Lord, jer. 30. 11. The principal thing that troubles God's children in affliction, is the fear of this, That they shall not be able to abide and en dure it, if it be extreme, if it be long. But against this fear, comfort thyself in this consideration. Indeed it may be, the Lord will so press thee with afflictions, that he will cause thy weakness to appear to thee, more than ever it did. The best have bewrayed g●…eat weakness in extreme affliction. But be thou sure, the more thy weakness appears, the more will his power appear in supporting and strengthening thee. A very comfortable place we have for this in 2 Cor. 12. 8, 9 For this thing I besought the Lord thrice, that it might depart from me. And be said unto me; My grace is sufficient for thee; for my power is made perfect through weakness. Very gladly therefore will I rejoice rather in my infirmities, that the power of Christ may dwell in me. On this David stayed himself, Psal 62. 2. Yet he is my strength, and my defence: therefore I shall not much be moved: as if he should say, Somewhat I may be moved, but much I shall not. Psal 37. 24. Though he fall, he shall not be cast off; for the Lord putteth under his hand. 2 Cor. 4. 89. We are afflicted on every side, yet are we not in distress; in poverty, but not overcome of poverty; we are persecuted, but not forsaken; cast down, but perish not. Look which of his servants God hath been pleased to exercise with his greatest crosses, to them he hath been wont to give the greatest measure of strength, that they might be able to bear them. As Abraham, job, David, Paul: And so may every one of the faithful be assured he will like wise deal with them.  
The sixth and last thing that may make us patient and comfortable in affliction, 
6.  is the consideration of the blessed end, that God hath been ever wont to make of the afflictions of his servants. When they have endured any great fight in affliction, he hath ever used to bestow some special favour or other upon them as it were in lieu and recompense of their affliction, that they have endured; as Princes use to do on them that have undergone any g●…eat loss or danger in their service. When God hath visited his servants with any sore affliction, he hath never been wont to depart without leaving a blessing behind him, as he did when he had wrestled with jacob, Gen. 32. 28, 29. yea, proportionable to the measure of the affliction, hath the blessing been wont to be. They that have had the bitterest crosses, have received the sweetest comforts.  
1 He blesseth them with temporal blessings sometimes, and maketh their estate better after it, than it was before. I will visit upon her the days of Baalim (that is, all the time of that extreme affliction which I brought upon her for that grievous sin) wherein she burned incense unto them, etc. therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her; And I will give her, her vineyards from thence, and the valley of Anchor for a door of hope, and she shall sing there, etc. Host 2. 13,— 15. For your shame you shall have double; and for confusion they shall rejoice in their pertion; therefore in their land they shall possess the double, Esa. 61. 7. james 5. 11. Ye have heard of the patience of job, and have known what end the Lord made. And what was that? job 42. 10. The Lord turned the captivity of job, and gave him twice so much as he had before. jocl 2. 25, 26. I will restore to you the ears that the Locust hath eaten, and the Cankerworm, and the Caterpillar, etc. and ye shall eat in plenty, and be satisfied. In respect of this proportion the Lord useth to keep, Moses prayeth, Psal. 90. 15. Comfort us according to the days that thou hast afflicted us, and according to the years that we have seen evil.  
2 Sometimes God gives an increase of spiritual comforts and grace. Esa. 30. 20, 21. When the Lord hath given you the bread of adversity, and the water of affliction, thy Teachers shall be no more kept back, but thine eyes shall see thy Teachers, and thine ear shall hear a word behind thee, saying, This is the way, walk ye in it, when thou turnest to the right hand, and when thou turnest to the left. This Paul speaks in his own experience, 2 Cor. 1. 5. As the sufferings of Christ abound in us, so our consolation aboundeth through Christ. Yea, he assureth the faithful of the same in a very confident manner, Verse 7. And our hope is steadfast concerning you, in as much as we know, that as ye are made partakers of the sufferings, so shall you be also of the consolation. In all thy afflictions therefore think of this blessing, wait for it, and comfort thyself in the expectation of it. This is that that kept David from fainting in his affliction. Psal. 71. 20. 21. Thou hast showed me great troubles and adversities, but thou wilt revive me; and wilt come again and take me up from the depth of the earth, thou wilt increase mine honour, and return and comfort me.   

Lecture the eighty seven. April 9 1611. JOHN FOUR XLVII.  
THe last day I came to the Use that was to be made of the Doctrine touching the profitableness of affliction; and showed you that it served, First, to teach us to bear afflictions patiently and comfortably. Secondly, to examine and judge of our estate by the profits and benefits we make of 
Use 2.  our afflictions. The former of these we handled the last day, and now are we to proceed to the second. For, if affliction be so profitable (as we have heard) to all God's Elect, then may every one of us judge of his own estate, by the profit we have received by our affliction. To have affliction, is no certain sign of God's favour: for the Reprobate as well as the Elect are subject unto it. But there is a marvelous difference betwixt the afflictions of the Elect and those of the Reprobate. Hath he smitten him, as he smote those that smote him, saith the Prophet? Esay 27. 7. As if he should say, Hath the Lord smitten Israel, as he smote them that were the enemies of Israel? And this is a principal difference, that the children of God are made the better by their afflictions; but the reprobates and ungodly are not made the better, but the worse rather, by their afflictions. Of the one it is said, Rom. 8. 28. All things work together for the good of them that love God: Of the other, jer. 12. 13. They were sick, and had no profit. Let every one of us therefore labour to find in us this mark of our Election, this difference betwixt ourselves and the Reprobate, that God hath not smitten us, as he smote them, that our affliction hath been sanctified unto us, we have profited by it, we are able to say with David in the truth of our hearts, Psal. 119. 71. It is good for me that I have been afflicted. In all our afflictions let us do as jacob did, Gen. 32. 26. that is, we must not let the Lord go till he have blessed us. Weep and pray for that blessing, which (as I told you the last day) the Lord is wont to give unto his children, when he hath wrestled with them, and afflicted them: as the Prophet saith jacob did, Host 12. 4.  
And for your help and mine own in this examination of ourselves, I will give you out of God's Word six Notes, whereby we may try whether our affliction hath been sanctified unto us. And those are (as it were) six degrees whereby the Spirit of God proceedeth, in sanctifying the afflictions of all his children, and teaching them to profit by them.  
1 He causeth them (by all their afflictions) to take notice that God is displeased with them, God hath some matter against them. In all extraordinary and strange judgements that are upon us, every one of us should say to his own heart, as God saith his people would say, Deut. 31. 17. Are not all these troubles come upon me, because God is not with me? because God is offended with me: yea, this should we do also in the most ordinary and small afflictions that do befall us. When God had taken away from Naomi her two sons (though by an ordinary and usual death) she saith, Ruth 1. 13. That the hand of the Lord was gone out against her. We can never profit by affliction, till we can resolve upon this, in every sickness, in every cross, that God is the Author of it; God visits us; the hand of God is upon us; and that he useth not to strike any till he be angry with them. When we are judged (saith the Apostle, 1 Cor. 11. 32. though it be but with such judgements as he there speaks of, Verse 10. sickness and weakness) we are chastened of the Lord. And (though the Lord do sometimes afflict his children, rather for their trial, than for any displeasure he hath conceived against them, as in jobs case it was, yet) usually he never strikes till he be angry. So the Lord speaks of the afflictions of his dear children, Esay 54. 8. For a moment in mine anger I hid my face from thee. And 57 17. For his wicked covetousness I was angry with him; I hid me, and was angry. We should therefore in the least affliction upon us, labour to take notice of this, and do as we are required, Micah 6. 9 Hear the rod, and who hath appointed it. There is never a rod of God, but it hath a voice: by it (as by a Herald) God proclaims, and testifieth against us, that he is offended; as it is said, Ezek. 38. 22. I will plead against him with pestilence and with blood: we should therefore hear the rod.  
Let us then examine ourselves by this first Note, and we shall find, that 
Application.  there be very few of us, that receive any profit by our afflictions: for we never take notice of God's displeasure in them. It may be, in some sudden and extraordinary judgement we will, but in ordinary diseases, and other crosses, we never discern the hand that smiteth us; but harden ourselves to bear them off with head and shoulders by these and such like conceits: There is no man but shall have crosses, none but they shall be sick sometimes; such and such have had this Ague, and done well enough, and so I hope shall I. Thus God brings in his people, reporting how they had hardened their hearts against his corrections, jer. 10. 19 I thought it is my sorrow, and I will bear it. Should any man be so foolish (say they) as to think that God is angry with him, because he afflicteth him sometimes? Why, the best have had their afflictions: and whom God loves, he chastens. And with these conceits many that have no one good argument of God's fatherly love, harden themselves against the sense of his anger in their afflictions. For this senselessness God checketh his people, Host 7. 9 Strangers have devoured his strength, and he knoweth it not; grey hairs are here and there upon him, and he knoweth it not. As if he should say, Extreme misery and grief had brought grey hairs upon him, and yet remained he senseless, and never took notice from whence this came, Esay 42. 25. He hath poured upon him the fury of his anger, and yet he knew not; and it burned him, yet he laid it not to heart.  
The second Note to try whether our affliction be sanctified to us, whether we have profited by it, is this, If it have caused us to humble ourselves under 
2.  the hand of God that is upon us, if it have made us sorrow and grieve that we have offended God. This is a singular fruit of affliction; and he hath begun to profit by his affliction, that finds this in himself: for God is marvellously pleased with this, to see men humbled when he hath showed himself angry. See the respect he had to josiah for this, 2 Kings 22. 19, 20. Because thy heart did melt, and thou hast humbled thyself before the Lord, when thou heardst what I spoke against this place; behold therefore thine eyes shall not see all the evil that I will bring upon this place. Nay, see what respect God had to Ahab for this, or rather for an outward show of this, 1 Kings 21. 29. Seest thou bow Ahab is humbled before me? because he submitteth himself before me, I will not bring evil in his days. This is the way to be rid of affliction. 1 Pet. 5. 6. Humble yourselves under the mighty hand of God, that he may exalt you in due time. And on the other side, God cannot endure the contempt of his judgements; to see us merry and jocund, when he is angry, or to set light by his corrections. Esa. 22. 12,— 14 When God called to weeping and mourning, to baldness and sackcloth; and behold joy and gladness, eating flesh and drinking wine: eating and drinking, for tomorrow we shall die. Surely this iniquity shall not be purged from you till ye die, saith the Lord of hosts. And surely, if every affliction be a sign that God is displeased with us, it becomes the child of God to be humbled by every affliction; though not in respect of the cross itself (which happily is common, and such as many have had, and done well enough) yet in respect of the Lord and his displeasure, from whence it comes, Hear the rod, and who hath appointed it, Micah 6. 9 For, is it a small matter to have the Lords frowns and displeasure? Amos 3. 6. Shall a trumpet be blown in a City, and the people not be afraid? or shall there be evil in a City, and the Lord hath not done it? When Moses was a suitor for his sister Miriam, he received this answer from the Lord, Numb. 12. 14. If her father had spit in her face, should she not have been ashamed seven days? as if he should say, How much more should she be humbled and ashamed, when I have showed myself to be offended with her? For this, we have a notable example in job 1. 20. who, though he was so holy and righteous a man, and though he could say, Blessed be the Name of the Lord, for all his afflictions, yet when he considered all this came of God (he thought neither of the Sabeans nor Chaldeans, the fire nor the wind; but he considered, The Lord had given, and the Lord had taken:) Then job arose, and rend his garment, and shaved his head, and fell down upon the ground, and worshipped: and the Holy Ghost saith, Verse 22. In all this job did not sin. And if job did thus humble himself, when God's hand was upon him, what man is there whom it will not well become to do so? On the other side, this is noted to be the disposition of the wicked, to whom affliction is not sanctified, that it doth not humble them at all. jer. 5. 3. Thou hast stricken them, but they have not sorrowed; thou hast consumed them, but they have refused to receive correction. And this is the cause, why God is constrained to bring strange and more grievous judgements upon us, because we will not feel, nor be moved with ordinary corrections, If ye walk contrary unto me, and will not hearken unto me (for all this) I will bring seven times more plagues upon you, according to your sins, Levit. 26. 21.  
The third note, whereby we are to try whether our affliction be sanctified unto us, is this, If it cause us to search our ways, and to inquire into the cause 
3.  of that displeasure God hath conceived against us, we must inquire into the cause; it is to no purpose to be sorry and humbled for our affliction, unless we do this. Every man must desire to know the cause of his affliction, Every man must know the plague of his own heart, find out the cause of the plague in his own heart, 1 Kings 8. 38. and say with jer. 2. 17. Hast thou not procured this unto thyself, in that thou hast forsaken the Lord thy God, when he led thee by the way? This was the course God directed joshua to, when he was humbled, because the Lord had showed himself to be angry with the Congregation of Israel, josh. 7. 10, 11. Wherefore liest thou upon thy face? Israel hath sinned. Search and find out the man, that hath provoked me to anger. For this we must rest resolved of, That man's sin is ever the cause of God's anger, Esay 57 17. For his wicked covetousness I was angry with him, and have smitten him. And 64. 5. Behold, thou art angry; for we have sinned. And therefore it is to no purpose, for a man to grieve and vex himself in his affliction, if he rest there; he shall never have ease, till he can find out the cause of it in himself. jer. 30. 15. Why criest thou for thine affliction? thy sorrow is incurable for the multitude of thine iniquities. As in a wound, that hath some point of a sword, or bullet, or such like thing in the bottom of it; till that be found, there can be no hope of cure. Lam. 3. 39, 40. Wherefore then is the living man sorrowful, man suffereth for his sin, let us search and try our ways. Let no man say, Tush, that cannot be the cause of my affliction; though I be a sinner, yet I am no worse than other men: I am no such notorious sinner. God seeth, thou thinkest too well of thyself, and he hath therefore afflicted thee, to make thee look more narrowly unto thy own ways. Be thou assured of this, that he cannot wrong thee. And say, Psal. 119. 75. I know that thy judgements are right, and that thou hast afflicted me justly. And therefore, if at the first view thou canst not find out the cause, search better; yea, pray the Lord to help thee in this search, as he did, job 10. 2. Show me wherefore thou contendest with me: and 13. 23. Show me my rebellion and my sin. For this we have a notable example in David, 2 Sam. 21. 1. When there was a famine in the land, David asked counsel of the Lord. The meaning is (as appears plainly by the Lords answer) he enquired into the cause of that famine. The contrary is observed, as a note of a desperate sinner, that contemneth God's chastisements, and receives no profit by them. jer. 8. 6. No man said, what have I done? And Ezek. 16. 43. I have brought thy way upon thine own head, yet hast thou not had consideration of thy abominations.  
The fourth note is, If it have made us careful to make our peace with 
4.  God. For this we have a notable example, Numb. 16. 46. Moses said to Aaron, take the censer, and put fire therein from off the Altar, and put incense therein, and go quickly unto the Congregation, and make an atonement for them: for there i●… wrath gone out from the Lord, the plague is begun. This is that the Lord looks for at our hands, in all our crosses; and the chief end he aims at in afflicting his children, is to cause them to seek him more diligently, and to get better assurance of his favour. Esa. 27. 5. Will he apprehend (that is, take notice of, and acknowledge) my strength, that he may make peace with me, and be at one with me? And we shall find three ways, whereby the faithful have sought peace with the Lord in this case. First, by acknowledging freely unto him their sin, and so justifying him in his judgements, as David did, Psal. 32. 5. Then I acknowledged my sin unto thee, neither hid I mine iniquity: for I said, I will confess against myself my wickedness to the Lord, and thou forgavest the punishment of my sin, job 33. 27, 28. Secondly, by praying earnestly unto God, and seeking assurance of his favour in the pardon of their sin, job 9 15. Esay 26. 16. Lord, in trouble have they visited thee: they poured out a prayer when thy chastisement was upon them. Thirdly, by forsaking their sin, whereby they had provoked him, and so removing the cause of his displeasure. Esay 27. 9 By this therefore shall the iniquity of jacob be purged, and this is all the fruit, the taking away of his sin: This course the Ninivites took, jonah 3. 8. The contrary is observed as a note of a desperate sinner, when in his affliction he never seeks to God. Host 7. 14. They have not cried to me in their hearts, when they howled upon their beds. Esay 9 13. The people turneth not to him that smiteth them, neither do they seek the Lord of hosts. And 57 17. I hid me, and was angry, yet they went away. These men are like unto ungracious Absalon, 2. Sam. 13. 38. when his father was justly provoked, he never sought to him, but fled, and went to Geshur, and was three years there: his father was readier to seek to him, than he unto his father.  
The fifth note, If it have brought us to vow unto God greater obedience, 
5.  and care of our ways for the time to come. Psalm 66. 14. David speaks of vows which his lips had promised, and his mouth had spoken in his affliction. And 61. 8. and 132. 1, 2. Remember David, Lord, with all his afflictions, who swore unto the Lord, and vowed unto the mighty God of jacob, etc. and 119. 7. It is said of our blessed Saviour himself, Heb. 5. 8. Though he were the Son, yet learned he obedience by the things which he suffered: that is to say, he showed his obedience more then, than before; how much more should we? Of Hezekiah it is said, 2. Kings 20. 8. that he asked the Prophet, What is the sign that the Lord will heal me, and that I shall go up the third day to the house of the Lord: and the reason of the demand was, because God had promised him, verse 5. that he should do so. But if we compare that with Ezekiahs' prayer, Esay 38. 20. it will appear, that God had respect in that promise, to the desire that Hezekiah had had, and the vow that he had made in his affliction, that he would love the house of the Lord the better while he lived: yea this, the very light of nature hath taught men to do, the mariners that carried jonah did so; they offered a sacrifice to the Lord and made vows. jonah 1. 16.  
The sixth note is, If we be careful to perform the vows we have 
6.  made, when our affliction is gone and passed. Most hypocrites have many good motions and purposes, and seem to be new men in their afflictions; but when God's hand is removed, they return to their old bias again: yea, become worse than before. An example we have of this in Pharaoh oft times, specially, when he saw that the rain and the hail and the thunder were ceased, he sinned yet more, and hardened his heart, he and his servants, Ex. 9 34. and in the wicked Israelites, when he slew them then they sought him and they returned and enquired early after God, Psal. 78. 34. But on the other side, the Elect are able to say, they are the better for their afflictions afterwards, as David did, Before I was afflicted I went astray, but now I have kept thy word, Psal. 119. 67. And of all the chastisements God layeth on his children, it is said, that afterward they bring the quiet fruit of righteousness, Heb. 12. 11. Let every one therefore consider, what he promised to God in the time of his affliction, and how he hath kept promise with God since; and think well of that speech of Solomon, Eccles. 5. 3, 4. When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay therefore that which thou hast vowed. Better is it that thou shouldest not vow, than vow and not pay it.    


THE EIGHTY EIGHT LECTURE, ON APRIL XXIII. MDCXI.  JOHN FOUR XLVIII, XLIX, L. 
Then said jesus unto him, except ye see signs and wonders, ye will not believe.  
The Noble man saith, Sir, come down ere my child dye.  
jesus saith unto him, go thy way, thy son liveth: and the man believed the word that jesus had spoken unto him, and he went his way.  
WE have already heard, that from the beginning of the 46. verse, to the end of the Chapter, the Evangelist sets down the History of the first miracle, that our Saviour wrought after his return out of judea into Galilee. And that this History stands upon four parts: first, the occasion that was offered unto Christ, to do this miracle: secondly, the manner how Christ wrought this miracle: thirdly, the fruit and effect of this miracle: fourthly, the conclusion of the story. The occasion is set down in the 46. and 47. verses, which I finished the last day. It followeth now that we proceed to the manner how this miracle was wrought, which is contained in these words I have now read unto you. And in setting down this, the Evangelist observeth three things: First, the check and reproof, that Christ gave unto this great man, and to his whole Nation, verse 48. Then said jesus unto him, except ye see signs and wonders, ye will not believe. Secondly, the answer this great man made to Christ, when he had been thus rebuked by him, verse 49. The Ruler said unto him, Sir, go down before my son dye. Thirdly, the comfort and satisfaction that Christ gave unto the Ruler, after he had thus reproved him, and received this answer from him, verse 50. jesus saith unto him; go thy way, thy son liveth.  
First, than we must observe here the course, that our Saviour took with this great man. Then, when he saw him to be in great heaviness, for the extremity that his son was in; Then, when he saw him come in this humble manner unto him, to beseech him for help, when one would have thought, he should have pitied his case, and spoken comfortably unto him, and commended and fostered those good beginnings that he saw in him, and rejoiced, that he had so great a man come to him for help: even then, I say, doth he take a quite contrary course with him; he seems to be not at all moved with his misery, nor to regard his suit: but in stead of comforting of him, and helping him, he checks and rebukes him: Then said jesus unto him, except ye see signs and wonders, ye will not believe. As if he should say, I can do you no good, except you had Faith, and you (neither thou nor thy Countrymen) have any Faith; no, you will not believe, you are obstinate in your infidelity. God hath by his Word, and by the Ministry of john the Baptist, sufficiently manifested me to be the Messias, yet you will not believe his Word, unless you may have miracles to confirm it: yea, I have already (by many miracles) declared myself evidently to be the Son of God, (which also you have heard of) yet that will not serve the turn, but unless you may see with your own eyes, you will not believe. Nay, you have (many of you) seen my miracles, yet will not that serve neither, but unless ye may see signs and wonders, that is, many miracles, miracles of all sorts; you will not believe. Mark, how roughly he deals with him, and yet for all this, he intended not to reject him, but he loved him dear; even when he did thus upbraid and disgrace him, he purposed to help him, and to grant his request: yea, he purposed to convert and save his soul; as appears by that which followeth in the story. And therefore even in seeming thus to neglect him, in rebuking him after this manner, he sought his good. From hence then this Doctrine ariseth for our instruction:  
That the Lord oft times seeth it to be good for his dearest children, 
Doct. 1.  to put them off for a time, and seem to neglect them, and their prayers.  
Before I confirm the Doctrine, let me entreat you to consider well of the matter, and you will see cause to wonder at it, and so you will be the better stirred up, to attend unto the proof and confirmation of it. First, he hath bound himself by promise, to hear his servants when they call upon him, and to grant what they ask, according to his will john 15. 7. If ye abide in me, and my Words abide in you, ask what you will, and it shall be done unto you. Secondly, and specially hath he bound himself to hear them in those prayers, that they make unto him in their afflictions. Psalm 50. 15. Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me. Thirdly, yea this hath been the chief means, whereby God's people have sought comfort in all their afflictions, even to pour out their hearts to God in prayer. Psalm 109. 3, 4. They compassed me about (saith David) with words of hatred, and fought against me without a cause, for my friendship they were mine enemies, but I gave myself to prayer. And fourthly, the thing that hath encouraged, them, and given them heart in prayer, hath been this hope and assurance, that they should find audience and respect with God. Psalm 65. 2. Because thou hearest prayer, unto thee shall all flesh come. And 86. 7. In the day of my trouble, I will call upon thee: for thou hearest me. Fifthly, therefore above all their afflictions, this hath most afflicted them, this hath gone nearest their heart, when they have prayed, and could not perceive that God hath heard them, or hath had any respect unto their prayers. Psalm 28. 1. O my God, my strength, be not deaf towards me, lest if thou answer me not, I be like them that go down into the pit. And yet for all this, the Lord hath seemed oft unto his dearest children, to fail in this his promise, to neglect them altogether, and to have had no respect unto their prayers, they have made unto him in their affliction. See the proof of this in four degrees.  
First, when they have prayed unto him, and that also according to his will, he hath long forborn to grant them their requests; he hath made them wait and attend so long, till they have been almost weary with waiting, as here he holds off the Ruler. Psalm 69. 3. David complains thus, I am weary with crying, my throat is dry, mine eyes fail while I wait for my God. And 119. 8. Mine eyes fail for thy promise, saying, When wilt thou comfort me? And verse 123. Mine eyes have failed in waiting for thy salvation, and for thy just promise.  
Secondly, he hath not only thus forborn long to grant them their requests, but hath even refused for a time to give them any answer at all, or to show any respect that he hath had unto their prayers. As here, he makes no answer at all to the Ruler's suit, nor shows any compassion on him. This we shall find the faithful oft complaining of, that they could find no comfort in their prayers, they could not perceive they were ever the better for them. Lament. 3. 8. When I cry and shout, he shutteth out my prayer. And verse 44. Thou hast covered thyself with a cloud, that our prayers should not pass through. job 30. 20. When I cry to thee, thou dost not hear me, neither regardest when I stand up. And Psalm 22. 2. O my God, I cry by day, but thou hearest not, and by night, but have not audience.  
Thirdly, he hath not only forborn to grant their requests, and refused to give them any comfortable answer; but he hath seemed to frown, and hide himself from them, and even to shake them off in anget; to be more offended with them for praying to him, than he was before. So dealt he here with this Ruler, that came to him in his misery, and besought him for help and succour, he checks and chides him, as you have heard. So dealt he also with the poor woman of Canaan, Matth. 15. First, when the poor woman cried to him, verse 22. Have mercy on me, O Lord, the son of David, my daughter is miserably vexed with a Devil: it is said, verse 23. that he answered her not a word. Secondly, when his Disciples became suitors to him for her, verse 24. He answered and said, that he was not sent but to the lost sheep of the house of Israel. Thirdly, when the poor woman came, verse 25. 26. for all this, and worshipped him, saying, Lord, help me; He answered and said, it is not good to ●…ake the children's bread, and cast it unto whelps. And thus hath it fall'n out with God's dear children, they have been so far from finding comfort in their prayers, and obtaining a gracious answer from God, that their discomforts and terrors have seemed to increase much thereby; they have been further persuaded of God's anger against them, than they were before. This the Church complaineth of, Psal. 80. 4. O Lord of hosts, how long wilt thou be angry against the prayers of thy people.  
Fourthly, neither hath he seemed thus to refuse to grant their requests only, when they have begged temporal blessings of him (as the Ruler in this place) but even in those prayers they have made unto him for spiritual blessings. 2. Cor. 12. 8. Paul besought the Lord thrice, that the prick in his flesh, the messenger of Satan, that was sent to buffet him, might depart from him: But could not obtain it.  
Let us now come to consider of the Reasons, why the Lord hath been wont to deal in this sort with his children. 
Reason.   
To humble them the more deeply for their sins, and so to make them 
1.  more capable of his grace, he seems for a time to turn away from them ' and to stop his ears at their cries. We are apt to think, that a little sorrow for sin is enough, and that we should be undone, if we should continue in it any time; but the Lord seeth, that it is very profitable and necessary for many of his servants to be deeply humbled, and that it is not good for them to be comforted too soon. And what measure and continuance of sorrow is sufficient and good for us, he knoweth best. This the Lord had respect unto in refusing to grant Paul's request, 2. Cor. 12. 7, 8. he saw he would be in danger to be exalted and not be humbled enough, if he should ease him of that affliction so soon as he desired.  
The Lord doth this to try and exercise the faith and obedience of his 
2.  servants, that the same being found to be sincere, it might yield them the more comfort. He tries their obedience whether they will continue to seek unto him, and call upon him (because they know he hath commanded them to do it) though they feel no comfort in it. And he tries their faith, whether they will believe his promise, and wait for the performance of it, though he delay it long. This Christ had respect unto in those repulses he gave to the poor woman of Canaan; as appears plainly Matth. 15. 28. O Woman, great is thy faith, be it unto thee as thou desirest.  
The Lord doth this to make his servants more fervent and importunate in prayer unto him, for his grace and favour, that so they may 
3.  feel the more comfort in it, and make more account of it when they have recovered it. As when a man hath obtained a thing by long suit, and it hath cost him much, he will esteem of it the more, and think himself the more beholding to him that granted it. To this the Lord jesus had respect in withdrawing himself so long from his dear Spouse. Cant. 3. 1— 4. She sought him, first, in her bed by night, she sought him but she found him not; secondly, than she sought him in the City by the streets and open places, she sought him, but she found him not; thirdly, than she inquired of the Watchmen that went about the City, Have ye seen him whom my soul loveth? At length (when with so great pains and diligent seeking she had found him) she saith, She took hold on him, and left him not. This is the fruit of extreme affliction, to increase fervency in prayer. It was so in our Head, Luke 22. 44. being in an Agony, he prayed more earnestly: And so it is in all his members likewise.  
This Doctrine serveth principally for two Uses: 1. For comfort. 2. For exhortation.  
First, it serves to comfort such of God's servants, as the Lord shall at any time deal in this manner with, as he did here with this Ruler; that 
Use. 1.  in their affliction pray, but obtain not: they pray long and often, and receive no comfort at all. If this be thy case (as it may be the case of any of us) be not discouraged, faint not under this tentation, cease not, nor give over to pray, and seek unto God, though he seem to turn away from thee, and to stop his ear, yea to be angry with thee for it. Consider it is thy duty to wait, rest in the Lord and wait patiently for him, Psal. 37. 7. I waited patiently for the Lord, and he inclined unto me and heard my cry, Psal. 40. 1. But for thy comfort and encouragement, observe these five points.  
1. Thou art not the only man with whom the Lord hath dealt thus; but there have been many of his dearest children (of whom thou canst make no doubt that they were highly in his favour) whom he hath been wont to use in this manner; nay, with whom he hath dealt far more roughly than he doth with thee; as I have made it evident unto thee, in the proof of the doctrine. Nay, there is scarce one of a thousand of God's children, but (at one time or other, in one degree or other) they have been exercised with this tentation. This consideration hath great force to comfort God's children, in this and all other their afflictions. By this argument the Apostle comforteth the faithful, 1. Pet. 4. 12. Dear beloved, think it not strange concerning the fiery trial which is among you, to prove you, as though some strange thing were come unto you. and 5. 9 Whom resist steadfast in the faith, knowing that the same afflictions are accomplished in your Brethren that are in the world.  
2. Be thou fally assured, that thou never called'st upon him in truth and with an upright heart, nor askedst aught according to his will, but he heard thee, and took it in good part, and regarded thy prayer, and will certainly grant thy request, whatsoever he hath seemed to thee to do. To this end think oft of these promises. Esay 30. 10. He will certainly have mercy upon thee at the voice of thy cry; when he heareth thee he will answer. Psal. 145. 18, 19 The Lord is near to all that call upon him, yea to all that call upon him in truth. He will fulfil the desire of them that fear him, he also will hear their cry, and will save them. 1. john 5. 14, 15. This is the confidence that we have in him, that if we ask any thing according to his will he heareth us. And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired. Yea, though thy prayer be unperfect and weak, yet remember that this promise is made to all. Rom. 10. 12, 13. He that is Lord over all, is rich unto all, that call upon him. For whosoever shall call upon the Name of the Lord shall be saved. See the proof of this in a prayer, made in much infirmity, when David said in his haste and passion (through the violence of his tentation) that he was cut off from before the eyes of God (that he was but a castaway) yet for all that, God heard the voice of his supplications, Psal. 31. 22. Yea, be thou sure of this, that he is much more ready to give than thou canst be to ask. 1. Pet. 3. 12. His ears are open, as a kind mother or nurse; which use to be so wakeful, as they will hear the child so soon as ever it begins to cry. Dan. 5. 10. Fear not Daniel, for from the first day that thou didst set thy heart to understand, and to humble thyself before thy God, thy words were heard. And Esay 65. 24. Yea, before they call I will answer, and while they speak I will hear. This the faithful have gloried in, Psal. 4. 3. and 17. 6. and 38. 15. This reason is of great force to encourage and hearten us to perseverance in prayer, O thou that hearest prayer, unto thee shall all flesh come, Psal. 65. 2. In the day of my trouble I will call upon thee, for thou wilt answer me, Psal. 87. 7.  
3. It may well be that God regards thy prayer, and answers thee too, though he do not presently grant that, that thou desirest of him. If after thy prayer thou find the comfort and peace of thy conscience increased, thou art well enough, though thou obtain not that thou askedst: Yea, this is the most comfortable answer of all, that God useth to give to the prayers of his servants. By this (as by the fire which he was wont to send from heaven to consume the sacrifice, 2. Chron. 7. 1.) he doth testify, that he is well pleased with the prayers of his servants. And this kind of answer the godly seldom fail of. Psal. 35. 13. I humbled myself with fasting, and my prayer was turned into mine own bosom. This answer David received, even whilst he was praying, Psal. 6. 8, 9 Away from me all ye workers of iniquity (mark what case he was in before, from verse 1. to 7.) for the Lord hath heard the voice of my weeping, the Lord hath heard my petitions, the Lord will receive my prayer. This the Apostle speaks of, as a thing the faithful may be sure of, whensoever they pray aright, in every thing by prayer and supplication with thanksgiving, let your request be made known unto God, and the peace of God which passeth all understanding shall keep your hearts and minds through Christ jesus, Phil. 4. 6, 7.  
The fourth comfort against this temptation, is this, If the Lord do for a time withhold, not only the thing thou prayedst for, but this answer also; yet be thou assured, he doth it for thy good: he doth it for one of those three ends thou heardest of in the doctrine. And if thou canst find that the Lords delays have had those effects in thee (they have humbled thee, they have approved thy faith and obedience, they have increased thy desire and estimation of his favour) thou art a happy man. The Lord in granting our requests, respects not so much our words, as the meaning of his spirit in our prayers, Rome 8. 27.  
A fifth comfort against this tentation, is this, That till the appointed time come, till God see it good to give thee, either the thing thou askest, or that sweet peace and comfort of conscience that I spoke of, he will certainly give thee strength to abide this trial. This is the thing thou most fearest and complainest of, thou feelest thyself ready to faint and give over; but be of good comfort, though he let thee feel thy weakness, and how unable thou art to stand or go alone, yet (as the Nurse that dandles the Child) he holds thee, and will not let thee fall. Thus David speaks of himself in the time of a most grievous temptation, Psal. 73. 22, 23. I was as a beast before thee, yet was I always with thee, thou hast holden me by my right hand. Thus though God refused to hearken to Paul, in causing the messenger of Satan to depart from him (though he prayed thrice for it), yet did he hear and answer his prayer, 2. Cor. 12. 9 He said unto me, My grace is sufficient for thee: for my power is made perfect through weakness. And this may be a certain argument to a man that God hath heard, and received his prayer (though he do delay to grant his request) when God's grace makes a man able to continue in prayer, and to hold out, though it be with much pain and discomfort. For this comes not of ourselves, but is a singular gift of God. This is plainly proved, Psal. 10. 17. Lord, thou hast heard the desire of the poor, thou wilt prepare their heart, thou wilt cause thine ear to hear. And this testimony every true believer may be sure to find in himself, even when to his own feeling he hath least grace, the spirit of God will help and sustain his infirmity, Rom. 8. 26. Therefore (to conclude this first Use) I will say to them, whom God exerciseth with this tentation, that which the Apostle doth to them that suffer persecution for righteousness sake, and fear they shall not be able to hold out, 1. Pet. 4. 19 Let them commit their souls to God in well doing, as unto a faithful Creator.  
The second Use of this doctrine, is, to exhort all God's people that they would labour so to pray, as they may have assurance to be heard when they 
Use. 2.  pray; for these comforts belong not to all, but to such as pray aright.  
It hath been wont to be a matter of greatest discomfort to God's people (as we have heard) when they have prayed and could not find any audience with God, be not silent unto me, lest if thou be silent to me, I become like them that go down into the pit, Psal. 28. 〈◊〉. Therefore should we both mark well, what we have prayed for, and observe what entertainment we find when we go to our Father, listen and hearken what answer we receive from him. David prays oft for an answer, in thy faithfulness consider me, Psal. 143. 1. As he that is a suitor to the King, or any great man, when he hath delivered his petition, will be diligent to inquire what the King saith to it; so should we do. Psal. 8●…. 8. I will hearken what the Lord God will say, for he will speak peace, etc. Two benefits we should receive by it: 1. It would work in us a great increase of comfort and assurance of God's favour, of thankfulness and love to God, if we might perceive that he had respect to our prayers whensoever we called upon him, so did it in David, as we shall find in many places of the Psalms, Psal. 6. 8, 9 and 28. 6. and 66. 19, 20. and 61. 4, 5. and 116. 1— 4. 2. If by observing we shall find that he hath had no respect to our prayers, it would humble and drive us to search into the cause of it, and so enforce us to make peace with him.  
Four things there are required in him that would so pray as he may have assurance to find audience, and to receive a good answer from God. 1. The man himself must be in God's favour, and know himself to be reconciled unto God in Christ, the Lord had respect to Abel and to his offering, first to Abel and then to his offering, Gen. 4. 4. 2. He must bring a heart that hath unfeignedly repent of all known sins, and resolved to do the will of God in all things, If I regard iniquity in mine heart, the Lord will not hear me, Psal. 66. 18. we know that God heareth not sinners, joh. 9 31. If thou wilt not hearken to God, thou canst have no hope that he will hear thee, as he cried and they would not hear, so they cried and I would not hear, saith the Lord of hosts, Zach. 7. 13. 3. He must take heed the things he prayeth for be such as God hath in his Word warranted him to ask, this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us, 1. john 5. 14. 4. He must not pray coldly, nor drowsily, but fervently, I will pray and cry aloud, and he shall hear my voice, not for the loudness of his voice, but for the fervency of his spirit that made him cry so loud, Psal. 55. 17. The effectual servant prayer of arighteous man, availeth much, james 5. 16.   

Lecture the eighty nine. june 11. 1611. JOHN FOUR XL VIII— L.  
IT followeth now to consider why, and for what fault, our Saviour thus rebuketh this Ruler. And we shall find, that his sin that he rebuked him for, was his infidelity, Except ye see signs and wonders, ye will not believe. As if he should say, I can do thee no good, except thou hadst Faith; but you, neither thou nor thy nation, have any true faith, you do not believe me to be Christ, the Saviour of the world, as the Samaritans of Sychar did; nay, which is worse, you will not believe, you are obstinate in your infidelity. God hath sufficiently by his Word, and by the Ministry of john Baptist manifested me to be the Messiah: but that will not serve your turn, you will not believe, except you have miracles to confirm it: yea, I have already by many miracles declared myself evidently to be the Son of God: which also you have heard of, but that will not serve your turn, neither; unless you may see with your own eyes, ye will not believe: Nay, you have (at least many of you) seen my miracles yourselves, yet will not that serve neither; but unless you may see signs and wonders, that is, miracles of all sorts, many miracles, ye will not believe. So that we have in this reproof that our Saviour gives to this great man, four principal points to be observed: First, that the infidelity of the jews is the only sin that Christ here reproveth in them, that alone had power to restrain him from yielding to this Ruler that help that he desired of him, when he besought him to come down and heal his son; Christ returns him this answer, You believe not, you have no faith. As if he should say, I can do you no good, unless you did believe in me. Secondly, the argument whereby Christ convinceth the jews of infidelity, and proves them to have no true faith; which is this, because, except they might see signs and wonders they could not be lief. Thirdly, that Christ aggravateth the infidelity of the jews by their obstinacy in it, Except ye see signs and wonders, ye will not believe. Fourthly, that though this was the sin (not of this Ruler only, but) of all the jews, common to him, with his whole Nation; yet Christ counts that no excuse to his sin, but checks and rebukes him for it nevertheless; nay, he so speaks of it, as it may appear he hated this sin the more, because it was vitium gentis, and he dislikes him the more, and judged him the more unworthy to receive help from him, because he and his nation were guilty of this sin. Therefore purposing to check him the more sharply, speaking to him alone, he speaks in words of the second person plural, Except ye see, etc. Now of these four points we will speak in order. And first, in that Christ speaks here of infidelity, as the chief sin of the jews, as of that, that did most provoke God against them, that that did stop the stream of God's mercy, and (as it were) dis-enable Christ from doing the good that he desired: This Doctrine doth arise for our instruction.  
That no sin offends God so much, as infidelity, when men will not believe his Word; no sin is such a bar to all God's mercies, as this. See 
Doct. 2.  the proof of this Doctrine, both in the examples of wicked men, and of God's dear children. For the wicked, we have two famous examples in the Old Testament, and two other in the New: The first is in the Israelites, that perished in the wilderness. Many grievous sins they were guilty of; but none provoked God to wrath so much, none were such bars to God's mercy towards them, as their infidelity. When the Lord had said, he would give them such abundance of flesh, as they should have enough to eat, Num. 11. 18,— 20. Not one, or two days, or five, or ten days, or twenty days, but for a whole month together: they said among themselves, Can God prepare a table in the wilderness? Can he prepare flesh for his people? Psal. 78. 19, 20. They did not (as it may seem by the acknowledgement they made, Vers. 20.) absolutely deny that, that God had said (as many now adays will do) but only made a question and doubt of it: but mark what followed, Psal. 78, 21. Therefore the Lord heard, and was angry, and the fire was kindled in jacob, and also wrath came upon Israel. Why? what was the cause? He had told us before in the beginning of the 21. Verse. But because he would have us in any case mark this well, he repeats it again in the 22. Verse, because they believed not in God, and trusted not in his help. And whereas God did swear unto their fathers, that he would give the Land of Canaan to them and their seed after them, Deut. 1. 8. we shall find that there were but two only (Caleb and joshua) of all those that came out of the Land of Egypt, that entered into it. What was the cause? Surely, they had many sins; they sinned in Idolatry, they sinned in Whoredom, and many other ways; but of all other sins, that that most provoked God, that that barred them out of the promised Land, was their Unbelief: as the Apostle plainly affirms, Heb. 3. 19 So we see they could not enter in, because of Unbelief. The other example we have of this kind in the Old Testament, is of a Prince of Israel, a great man under joram the King, of whom we read, 2 King. 7. when he had heard Elisha (whom he knew to be the Lords Prophet, and to speak from the mouth of the Lord) say (in the time of a great famine) To morrow this time, a measure of fine flower shall be sold for a sheckle, and two measures of barley for a sheckle, in the gate of Sa●…aria, 2 King. 7. 1. The Prince did not absolutely contradict that, which the Prophet had said in the Name of the Lord (as many now adays will do) but only doubted of it, and made a question of it. Though the Lord (said he) should make windows in the heaven, could this come to pass? 2 Kings 7. 2. But mark what followed. The Prophet in Gods Name threatened, he should see it (for the increase of his misery) but he should not eat thereof, Verse 2. and so indeed it came to pass; for he died a strange and base death: for the people trod upon him in the gate, and be died, Ver. 20.  
The examples we have of this kind in the New Testament, are two: First, the men of Nazaret, of whom we read, that though Christ desired (out of the love he bore to the place of his education) to do good among them, yet he could do no great works there, Mar. 6. 5. viz. It was so much against his revealed will, that it was impossible even for him. And what was that, that disenabled so the Almighty Son of God, and so bound (as it were) his hands behind him? Surely, the Unbelief of the men of Nazaret, as it follows in the next words, Mar. 6. 6. And he marvelled at their Unbelief. And more plainly, Mat. 13. 58. He did not many great works there, for their Vnbeliefs sake. The other example is of the Nation and Church of the jews (though their privileges and prerogatives were great every way, yet) we know, that when some forty eight years after Christ, or thereabouts, the wrath of God came on them to the utmost, so as it did never upon any Nation under heaven, though they were the natural branches of the Lords Olive, yet did he break them off, and cast them away. And what was the cause of it? Surely, they were guilty of many heinous sins: but the Apostle plainly saith, the chief cause why God rejected them, was their Unbelief, because they did not give credit to his Word, Rom. 11. 20. Through Unbelief they were broken off, saith he.  
So that in these four examples, God hath given evident demonstration how much he abhorreth this sin, and how it barreth him from showing mercy on men. But yet this will appear more plainly, if we shall look into some examples of Gods dear children. I will only name two of them, one in the Old Testament, and the other in the New. The first is Moses (a man highly in God's favour, above all the men in the world) when God had bidden him speak to the rock before all the people, and promised that it should give forth water in that abundance, that the whole congregation, and all their cattle should have enough to drink, Numbers 20. 8. Moses did not absolutely refuse to give credit to the Word of the Lord, but only doubted, and made a question of it; and that not so much out of any distrust he had of God's power and truth, as out of the conceit he had of the great unworthiness of that wicked people. Numb. 20. 10. Hear now ye rebels (saith he) shall we bring you water out of the rock? But see how severely God punished his servant Moses for this. For this sin he shut him out of the Land of Canaan, Numb. 20. 12. Yea, though Moses earnestly sought to him for it, as we shall find, Deut. 3. 25. I pray thee, let me go over, and see the good Land that is beyond jordan, that goodly mountain of Lebanon. But the Lord was angry with me (saith he) for your sakes, and would not hear me. And the Lord said unto me, Let it suffice thee, speak no more to me of this matter.  
The last example is Zachary (a man just before God:) when the Lord had promised him by his Angel, that his wife Elizabeth should bear him a son, Luke 1. 13. Zachary did but doubt, and make a question of the matter, and said unto the Angel, whereby shall I know this? for I am an old man, and my wife is of great age, Luke 1. 18. But see how sharply God punished his servant Zachary for this. Though he were a Priest (and such a one, as whose tongue God might have had more use of, than of many others) yet was he smitten dumb for this, and so remained full forty weeks. Luke 1. 20. Behold (saith the Angel) thou shalt be dumb, till the day that these things be done, because thou believedst not my words.  
The Reasons of this Doctrine are two.  
As there is nothing wherein we so much give glory to God, as when we 
Reas. 1.  believe and give credit to his Word: so there is nothing wherein we do so much derogate from God's honour, and rob him of his glory, as when we refuse to give credit to his Word. When we believe whatsoever the Lord hath spoken, we do thereby give him the glory of his truth, his power, his justice, his goodness. john 3. 33. He that hath received his testimony, hath sealed, that God is true. So the Apostle saith of Abraham, that when he doubted not of the promise of God through unbelief, but was strengthened in the faith, he gave glory to God, Rom. 4. 20. On the other side, he that cannot give credit to God's Word, dishonoureth him in the highest degree. 1 john 5. 10. He that believeth not God, hath made him a liar: and what greater disgrace can ye put upon any man of worth, than to give him the lie?  
The second Reason of the Doctrine is this, Because Infidelity (as it was the first sin, whereby Satan got entrance into the heart of man, and drew him from God, Gen. 3. 4.) so is it still the root and mother of all other sins. Heb. 3. 12. The evil heart is called the heart of Unbelief; there it begins, that is the first thing that corrupteth the heart: As faith is the root and fountain of all other graces, that is it that purifieth the heart, Act. 15. 9 If we believe his Word, we cannot choose but love him, fear him, obey him, and put our trust in him; So on the other side, Infidelity is the fountain of all ungraciousness, and when once men begin to entertain a doubting of the truth of any thing God hath revealed in his Word, then begins their heart to be poisoned and corrupted, then begin they to depart from the living▪ God, and fall from his fear, and love, and obedience.  
Let us now come to the Use of this Doctrine, and we shall find it serveth, first, for exhortation: secondly, for reproof: thirdly, for comfort. First, 
Use.  seeing no sin offends God so much as infidelity, no sin is such a bar to all God's mercies, no sin hath that force to poison and corrupt the heart; we are therefore all of us to hearken to the exhortation, Take heed, brethren, lest there be in any of you an evil heart of unbelief, Heb. 3. 12. Take heed of entertaining the least doubt of any truth, that God hath clearly revealed to thee out of the Word. And because, first we are all by nature full of infidelity, as appears by this, that Christ so often checks his elect Disciples for this. Matth. 6. 30. O ye of little Faith. And secondly, proportionable to the measure of faith, will our fear, and love, and obedience, and comfort be. Strive therefore by all good means, to obtain an undoubted certainty of the truth of God's Word, and to confirm thy heart against all doubts and infidelity. And four principal means I find that we are directed to in this case.  
1 The consideration of the testimony which the Lord himself hath given of the undoubted certainty of his holy Word, Matth. 5. 18. Truly, I say unto you, till heaven and earth perish, one jot or one title of the Law shall not scape, till all things be fulfilled. Yea, it is a notable thing to observe how precise God hath been in this point, that as it is said of Samuel, 1 Sam. 3. 19 That God let none of his words fall to the ground: So hath he showed himself careful of the words and writings of all the rest of the Prophets; yea, of the least jot and title of them, that it might not fall to the ground, but be fulfilled, Matth. 〈◊〉. 18. When the Holy Ghost will give a reason, why Christ's parents fled with him into Egypt, rather than into any other place, Mat. 2. 15. And why (after his return) he was brought up at Nazaret, rather than in any other place, Matth. 2. 23. Why at his death the soldiers cast lots for his garments, Matth. 27. 35. Why when he was crucified, the ungracious soldiers broke not his legs, according to the custom, but one of them with a spear pierced his side, john 19 36, 37. This is only given for the reason of all, that it might be fulfilled which was spoken by the mouth of the Prophets, that the Scripture might be fulfilled. Now consider with thyself, that these things were but jots and titles in the Writings of the Prophets; and therefore if God were so careful to see these small things fulfilled, how much more will he be of the weightier matters of the Law, that concern mercy, and judgement, and fidelity? Mat. 23. 23.  
2 The diligent and conscionable use of God's ordinance in the Ministry of his Word and Sacraments. For as Faith comes by hearing, Rom. 10. 17. so the constant use of it is appointed of God to this end, to bring men into certainty in the matters of their Faith. Ephes. 4. 14. That we henceforth be no more children, wavering and carried about with every blast of Doctrine.  
3 Fervent and hearty prayer, when our Saviour had taught his Disciples a truth that to flesh and blood seems most incredible; namely, that we are bound to forgive our brother (upon his repentance) though he wrong us never so oft, They said unto the Lord, increase our faith, Luke 17. 5. For no man can be undoubtedly assured of the truth of God's Word, without the revelation of the Spirit, Flesh and blood hath not revealed this unto thee, but my father which is in heaven, Matth. 16. 17. Yea it is a mighty work of God. Paul calls it, Ephes. 1. 19 the exceeding greatness of his power towards us that believe, according to the working of his mighty power.  
4 An honest heart and care to please God. Mar. 1. 15. Repent and believe the Gospel. joh. 7. 17. If any man shall do his will, he shall know of that Doctrine, whether it be of God, or whether I speak of myself.  
The second use is for reproof, and to discover the wretched estate of all unbelievers: First, if they had no other sin, yet this is enough to make 
Use 2.  their state miserable: Secondly, how civil soever they seem in show, doubtless, they are as painted sepulchres: for their heart must needs be corrupt and naught: Thirdly, neither the power of Christ's merits, nor the infiniteness of God's mercy can profit them; but the knowledge they have of the sufficiency of Christ's merit, and the infiniteness of God's mercy will but increase their misery, as in the case of that Prince in 2 King. 7. 2. Behold, thou shalt see it with thine eyes, but shalt not eat thereof.  
And surely, this is the case of most men, even of such as live in the 
Application.  Church, and profess the truth. That that is said of the time, when Christ shall come to judgement, may be said of these times, When the Son of man cometh, shall he find faith on the earth? Luke 18. 8. This appears by three apparent signs: First, the contempt of the word of exhortation, in the Ministry of God's servants; which, if they believed the Word, they would give credit unto, Believe in the Lord your God, so shall you be established, believe his Prophets, so shall ye prosper, 2 Chro. 20. 20. The people believed the Lord and his servant Moses, Exod. 14. 31.  
Object. You cannot agree among yourselves; and how should we give credit to you?  
Answ. In matters, the knowledge whereof is necessary to salvation, we all agree; against thee, and such as thou art, we all agree, Thou art convinced of us all, thou art judged of us all, 1 Cor. 14. 24. Secondly, the truths they seem to have received with greatest assurance, yet are they glad to hear aught objected against them: whereas the contrary is in them that believe, when occasion of doubting was given unto the two Disciples that went towards Emaus, that that which they had believed concerning Christ, was not true, it made their hearts sad, Luke 24. 17. Thirdly, their hearts and lives are utterly unreformed, which were not possible, if they had true Faith.   

Lecture the ninetieth. june 18. 1611. JOHN FOUR XLVIII.  
IT follows, that we now proceed to the three other points, that I told you are to be observed in this Verse. And first, in that our Saviour, charging them with infidelity, doth not say simply they would not believe; but saith, that unless they see signs and wonders they would not believe: therefore they had not Faith: This Doctrine ariseth, That true Faith is grounded upon the Word of God, and is able to give credit to the Word, though it see nothing else to confirm it. They that cannot believe except they see, 
Doct. 3.  have no true Faith. Before I confirm this Doctrine, I will explain it in four points:  
1 True it is, that the Lord is wont by his works to give testimony to his Word, and to confirm it: yea, all the mighty works, that God worketh in his Church, are done to that end, to ratify his Word, and to gain credit unto it. Mark 16. ●…0. God confirmed the Word with signs that followed. And Acts 14. 3. God gave testimony to the Word of his grace, and caused signs and wonders to be done by their hands. Surely, the Lord would not do this, unless he saw it needful; and if he see it needful, why then doth he blame the jews here for desiring this? And to this purpose it is, that though the Lord have appointed the day of general resurrection, to be the day of judgement, Acts 17. 31. Yet is there never a curse, that he hath in his Word denounced against the wicked, nor blessing he hath promised to the godly, but in every age, and in every place he hath made it good upon some, that men may sensibly see his Word confirmed unto them by his works. Psal. 7. 11. God judgeth the righteous, and him that contemneth God every day. In which respect it is said, Psal. 107. 42. The righteous shall see it and rejoice, and all iniquity shall stop her mouth.  
2 It cannot be denied, but the heart of man may be notably prepared to the Faith, before his conversion, by many things which he may see: so the miracles which the jews saw Christ work, were notable preparatives unto them, and made them much more willing to hear and receive his Doctrine, than otherwise they would have been Of this we have had an example before in the Galileans, Verse 45. So that is to be understood, john 2. 23. Many believed in his Name, when they saw the miracles which he did: viz. they had received some preparations unto Faith, they began to conceive reverently of his Doctrine, and were willing to hear him: and this was all, as appears; Verse 24. But jesus did not commit himself to them, because he knew them all. So the good life that they have seen Gods servants to lead, hath been a means to draw many a one to the Faith. The Apostle useth this as a reason, to persuade Christians to an honest life, That the Gentiles by their good works which they should behold, might have cause to glorify God in the day of their visitation, 1 Pet. 2. 12. That they that obeyed not the Word, might without the word be won by the conversation of their wives, 1 Pet. 3. 1. So the corrections of God, which they have seen and felt upon themselves, have been the mean to open many a man's ear, and to make him willing to hear, job 33. 16. So the wonderful deliverances, that men have seen God give to his Church, and overthrows to the adversaries thereof, have won many a man to the liking of Religion. Hest. 8. 17. Many of the people of the land became jews: As I nothing doubt, but the wonderful deliverance God gave us from the Powder-Treason, hath drawn many a one from Popery, to the love of the Gospel.  
3 It is certain also, that the Faith of the best Christians may be much confirmed by the works of God which they see. So the Faith of God's children was greatly confirmed by the miracles of Christ, and of his Apostles, john 2. 11. This beginning of miracles did jesus, and showed forth his glory, and his Disciples believed in him. So are the faithful greatly confirmed by God's corrections on themselves, when they are sound humbled thereby, job 42. 5. I have heard of thee by the hearing of the ear, but no●…ine eye seeth thee. So by the sensible experiments they have had of God's mercy in themselves, they are greatly confirmed in the Faith of God's promises. 2 Corinth. 1. 10. Who hath delivered us from so great a death, and doth deliver us, in whom we trust, that yet hereafter he will deliver us: yea, the beholding of God's judgements on wicked men, and his mercies towards his faithful servants, hath greatly confirmed their Faith in the Word of God, when they can say, As we have heard, so have we seen, Psalm 48. 8. and 58. 10. The righteous shall rejoice, when they see the vengeance: and why so? Verse 11. And men shall say, Verily, there is a reward for the righteous; doubtless, there is a God that judgeth the earth. And in this respect men ought carefully to mark and observe the works of God, how God makes good his Word by his works. A principal point this is of Christian wisdom and piety, and great good might every man receive by it. Psal. 107. 43. Who is wise, that he may observe these things? for they shall understand the loving kindness of the Lord. Yea, say a man be never so diligent in the reading and hearing of God's Word; yet if he do not likewise observe the works of God, he is guilty of a great sin. Psal. 28. 5. They regard not the works of the Lord, nor the operation of his hands: therefore break them down, and build them not up.  
4 It is not simply unlawful, or a sign of infidelity, for a man even to desire these sensible helps to confirm his Faith. Hezekiah was a true Believer, yet desired a sign, 2 Kings 20. 8. Gedeon was a true Believer, yet he asked a sign of God, judges 6. 17. And when God had given him one, he asked another, Verse 38, And when God had given him that, he asked yet another, Verse 39 and God was never a whit offended with him. When a man that doth in any measure truly believe, and give credit to the Word, shall desire that God would sensibly confirm to him the truth of his promises, by delivering him from any affliction he is in, by blessing him in his body, in his estate, in his children, especially by giving him the inward feeling of his favour, he doth no more than he may well do. Psal. 86. 17. Show a token of thy goodness towards me, that they which hate me may be ashamed, because thou, O Lord, hast helped me, and comforted me. And Psal. 90. 16. Let thy works be seen towards thy servants, and thy glory upon their children.  
Now though all this be so, as you have heard in all these four points, yet remains the Doctrine firm, That true faith is not grounded upon any thing we see (upon sense and experience) but only upon the Word of God. Whatsoever the faithful man believes, he believes it, because God hath said it in his Word. This the Apostle makes the ground of Abraham's faith, Rome, 4. 18. He believed that he should be the Father of many Nations, according to that that was spoken unto him. This was the ground of the Apostles faith (not all the miracles they had seen) john 〈◊〉. 22. They believed the Scriptures, and the Word which jesus had said. This was the ground of the Ephesians faith, Ephes. 1. 1●….  
2 Insomuch as though there be sundry truths in God's Word (as I showed you) which the Lord doth use to give us sensible proofs and demonstrations of in the world; yet he that hath true faith, believes those very things, not so much for any thing that he seeth, as for that he knoweth God in his Word hath said so. So that he is able to say, I believe, that Goods unjustly gotten, will certainly come to nought; that Whore-mongers and Adulterers God will judge; that God will smite through the loins of them that rise against Levi, and of them that hate him; and that not so much because I see this confirmed in such and such examples (indeed I believe it the more for this) but not so much for this, as because God in his Word hath said it. Rom. 10. 17. Faith comes (not by sight) but by hearing. 2 Cor. 5. 7. We walk by faith, and not by sight. He that walks by sight, walks not by faith.  
3 The true believer gives credit to the Word, though he see nothing to confirm it. The bare Word of God is of sufficient credit with him, and he believes as verily those truths which his sense nor reason can discern any proof of (such as are all the Articles of our Faith) only for the Words sake, as he doth those truths that are most confirmed unto his sense or reason. Heb. 11. 1. It is the evidence of things not seen. joh. 20. 29. Thomas, because thou hast seen me thou believest, blessed are they that have not seen, and have believed. 1 Pet. 1. 8. Whom ye have not seen, and yet ye love him; in whom now though you see him not, yet do you believe, and rejoice with joy unspeakable and glorious. As if he should say, You believe nevertheless assuredly in him, though you did never see him.  
4 The true believer gives credit to the Word, not only in those truths wherein he hath no help from sense or reason to confirm him, but even where they are both against him. Rom. 4. 18. Abraham against hope (of sense and reason) believed under hope (of God's Word) that he should be the Father of many Nations.  
Let us now come to the Use of this Doctrine, and we shall find it serveth, 
Use.  first, for instruction: secondly, for reproof: thirdly, for comfort.  
First, for instruction to the Teacher: secondly, to the Hearer. 1 To us that are teachers, sith our Ministry is ordained to bring men to Faith, and there is no other means else ordained to that end, Rom. 10. 17. and faith is grounded only upon the Word; that therefore our chief care should be to bring good evidence from the Word, for every thing that we teach. Mar. 4. 14. The sower soweth the word, that is the only seed of grace. 2 Tim. 4. 2. Teach the Word, improve, rebuke, exhort with all long-suffering, and Doctrine.  
2 This serveth for the instruction of the Hearers, seeing the excellency and happiness of a Christian consisteth in his Faith. (By faith we are justified in God's sight, and have peace towards God, Rom. 5. 1. By Faith we are sanctified, Acts 15. 9 By Faith we stand and persevere in the state of grace, Thou standest by faith, Rom. 11. 20. By Faith we quench all the fiery darts of the Devil, Ephes. 6. 16.) And this faith is grounded only upon the Word of God. We are therefore to be exhorted to seek good ground in the Word, for that that we hold in Religion; and therefore both to acquaint ourselves with it in private, and in frequenting the public Ministry thereof, to hear with judgement, and to mark well, how that that is taught us is grounded upon the Word. Every Christian should esteem it a singular favour of God, that we may have his Word in our houses to read on when we will, and a foul sin not to make our use of it: This God complains of as of a foul sin, I have written unto them the great things of my Law, and they were counted as a strange thing, that did not belong unto them, that they had nothing to do withal, Host 8. 12. And the Prophet, describing unto us the man that shall be saved, describes him by this, Psal. 1. 2. that his delight is in the Law of God. Every man will grant, that there is no hope a man should come to happiness, unless he be such a one as is described, Psal. 1. and such a one thou canst not be, till thou can delight in God's Word.  
So likewise when we frequent the Ministry of the word, we should learn to hear with judgement, and not so much to regard the zeal or utterance of our Teachers, as to mark well, how they ground that that they teach upon the Word of God. Phil. 1. 9 This I pray (saith Paul) that your love may abound, yet more and more in knowledge, and in all judgement. For this those Noblemen of Berea are commended, Acts 17. 11, 12. They searched the Scriptures daily, whether those things were so. Therefore many of them believed.  
The second Use of this Doctrine, is for reproof and terror of carnal men. He that wants faith, it is impossible for him to please God, Heb. 11. 6. 
2.  but the wrath of God abideth on him, john 3. 36. And by this Doctrine it is evident, the most men want true faith, because the faith they seem to have, is grounded (not upon the Word of God, but) only upon sense, they believe no farther than they see.  
This shall appear evidently in three Points.  
1. The faith they have is grounded, not upon God's Word, but upon sense. Those truths that they see generally received, and allowed of by men, those they are content to hold; but those truths that are rejected by men, (though they have never so good a ground in God's Word) yet they cannot believe. I might instance this in sundry particulars, if time would permit. Whereas, he, whose Faith is grounded upon God's Word, likes never the worse of any truth God hath revealed to him, because he seeth it rejected by men: but even as it is in other cases; (This is the trial of our love to men, Pro. 17. 17. A friend loves at all times, and a brother is borne for adversity) so it is in this, It is time for thee Lord to work, for they have made void thy Law; therefore love I thy commandments above gold, yea above fine gold, therefore I esteem all thy precepts concerning all things to be right; and I hate euery false way, Psal. 119. 126, 127, 128. He that indeed loves God's truth, will love it the more, because it is rejected by the world.  
2 The faith they have in God's justice is grounded, not upon the Word of God, but upon sense only. When the heavy hand of God is upon them in some judgement, they can believe indeed he is justly offended with them for their sins. When they hear the terrible thunder, and see the lightning, they can tremble before the Lord: but so soon as this is past, they cast off all fear of God; nothing that they hear spoken out of God's Word against their sins, can move them one whit. Whereas the true believer, that grounds his faith upon God's Word, hath the fear of God in him at all times, Blessed is the man that feareth always, Pro. 28. 14. and is much more assured of God's justice and hatred against sin, by that that he hath learned out of God's Word, than by any thing he can see or feel, They tremble at the word, Esa. 66. 2. So Noah being warned of God concerning things not seen, (though himself was expressly exempted from the judgement) yet was moved with fear, Heb. 11. 7. For this the Ninevites are commended, jonah 3. 4, 5. By the preaching of jonab they were brought to that fear and humiliation, though they saw not, nor felt any thing that might cause them to fear.  
3 The Faith that the carnal man hath in Christ, and persuasion of God's mercy, is not grounded upon the Word, but upon sense only: he is indeed oft very confident of God's favour, both for the present, and for the time to come, he saith to his soul, Eat thy bread with joy, and drink thy wine with a merry heart, for God now accepteth thy works, Eccles. 9 7. But what is the ground of his assurance? He saith, he sees God's love, and feels it daily, The judgements of God are far above out of his sight, Psal. 10. 5. But alas, this will be found a false ground. Eccles. 9 2. No man knows either love or hatred, of that that is before them. Whereas the child of God is assured of God's favour for the present and the time to come, by that which he hears and reads in the Word; though he see or feel little to persuade him to it, yet he hath the promise, Godliness hath the promise both of this life and of the life to come: this is a faithful saying, and worthy of all acceptation, for therefore we labour and suffer reproach because (upon this ground) we trust in the living God, etc. 1 Timothy 4. 8, 9, 10. And this promise is of great force and account with him, Having these promises, let us cleanse ourselves, 2 Corinth. 7. 1.  
The third Use of the Doctrine is for comfort to the godly, that know they fear God unfeignedly, and yet are often perplexed, because all sensible tokens 
3.  of his favour, both inward and outward, are taken from them.  
First, in thy outward affliction and distress, acquaint thyself well with God's promises made unto thee, namely such as that, they that seek the Lord shall not want any good thing, Psalm 34. 10. Secondly, assure thyself, God withholds from thee the sensible performance of them, to prove whether thou canst believe though thou see not, To humble thee, and to prove thee, and to know what was in thy heart, whether thou wouldst keep his commandments or no, Deut. 8. 2. Thirdly, give thou glory to God in believing, and say as job 13. 15. Though he slay me, yet will I trust in him. And all will be well assuredly, If thou canst believe, all things are possible to him that believeth, Mark. 9 23.  
In the affliction of thy mind, and loss of the feeling of God's favour, first, acquaint thyself with the promises: Whom Christ ever loved, he loves to the end, joh. 13. 2. The gifts and callings of God (such gifts and graces of God as do accompany an effectual calling) are without repentance, Rom. 11. 29. He hath said, I will never fail thee, nor forsake thee, Heb. 13. 5. Secondly, rest assured, God doth this for thy profit, he always chasteneth us for our profit, that we might be partakers of his holiness, Heb. 12. 10. Thirdly, consider not too much of, nor reason too much with thy temptation, Abraham considered not (thought not much upon, nor reasoned with, or objected against the promise of God) his own body now dead, when he was about an hundred year old, neither yet the deadness of Sarahs' womb, Rom. 4. 19 Fourthly, though thou feel nothing, yet say with David, Psal. 56. 10. In God will I praise his word, in the Lord will I praise his word.   

Lecture the ninety one. june 25. JOHN FOUR XLVIII.  
IT remains now, that we proceed to the two last points observed in this Verse. The first thing then that we are now to observe, is this, That our Saviour chargeth the jews with obstinacy, and aggravates their infidelity by their wilfulness: Ye will not believe, saith he. And this ye shall find oft charged upon them, and made the chief cause of their rejection. john 5. 40. But ye will not come to me, that ye might have life. And 8. 44. Ye are of your father the Devil, and the lusts of your father you will do. Matth. 23. 37. How oft would I have gathered you together, as an Hen gathereth her chickens under her wings, but ye would not. Rom. 11. 25. Obstinacy is come to Israel, until the fullness of the Gentiles be come in. They had had all good means to persuade them to believe in Christ: the Scriptures did bear witness unto him, and so did the Shepherds, and Simeon, and Anna, and john the Baptist, and the miracles that Christ himself had wrought; therefore it must needs be wilfulness and obstinacy in them, that they did not believe. From hence then this Doctrine ariseth, That this greatly aggravateth every 
Doct. 4.  sin in the sight of God, when it is committed with wilfulness and obstinacy. When men sin, not of simple ignorance, but (God having given them the ordinary means of knowledge, and faith, and reformation of life) they stand out against the means, and will not be reclaimed.  
Observe the proof and demonstration of this Doctrine in all the ways, whereby the wrath of God is revealed from heaven, and ye shall ever find, he hates the man that sins wilfully against the means, above all other. First, in the everlasting punishment and torments of Hell. Though Turks and Pagans, that never sinned wilfully against the means of grace, shall be damned: and therefore it is said, Mar. 16. 16. He that believeth not (not he that will not believe)▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be damned. And 2 Thes. 1. 8 In flaming fire rendering vengeance on them that do not know God. And Rom. 2. 12. As many as have sinned without the Law, shall perish also without the Law: yet shall there be certainly in those everlasting torments (the least measure whereof shall be such, as no heart of man is able to conceive; and because the least shall be unconceaveably extreme, and everlasting, it passeth man's reason to imagine how there should be any degrees in it) great odds and difference. And the Lord (who is infinite in wisdom, and justice, and power) hath appointed far more grievous, and fearful torments in that Lake, for them that have sinned wilfully and obstinately against the means, than for any other sinner. This is plain by that speech of our Saviour, Matth. 10. 15. of every City that refuseth the Word, Truly, I say unto you, it shall be easier for them in the land of Sodom and Gomorrah in the day of judgement, than for that City. And of Capernaum, that (did not refuse to hear, but) did wilfully refuse to believe, and obey the truth which they heard, Matth. 11. 24. I say unto you, it shall be easier for the Land of Sodom in the day of judgement, than for thee. And that of the Apostle, Rom. 2. 8, 9 Indignation and wrath, tribulation and anguish, shall be upon the soul of every man that doth evil, of the jew first, and also of the Grecian. And why of the jew first, or chiefly? Because (as I have showed you) obstinacy is come upon Israel; their obstinacy against the means of grace, which they had above the Grecian, is the cause of it. 2. In those corporal and temporal plagues that God is wont to bring upon men in this life, God shows this also evidently, in those he inflicteth upon wicked men in their bodies, and goods, and good name, in their children and posterity. For, first, though God in this life show wonderful patience, in bearing with sinners; yet some he cannot forbear, till the life to come: but (james 1. 15.) sin, when it is finished, bringeth forth death. And the thing that makes up the measure and perfection of sin, is this, when men grow obstinate in sin, and will not be reclaimed. Thus saith Daniel to Belthasar, of the King his Father, Dan. 5. 20. When his heart was puffed up, and his mind was hardened in pride, he was deposed from his Kingly Throne, and his heart was made like the beasts. And this is so certain a sign, that some judgement or other is near unto a man, when his heart is thus hardened, and grown obstinate in pride, or in drunkenness, or in uncleanness, or in oppression, or in any other sin; that the Prophet tells Amazia to his face, 2 Chron. 25. 16. He knew by that, that God had determined to destroy him; as you shall find he did indeed, ver. 27. And though the jews had many grievous sins, yet you shall find there never came any strange and common judgements upon them, till they grew to this. Dan. 9 6. We would not obey thy servants the Prophets, which spoke unto us in the Name of the Lord. Verse 11. Therefore the curse is poured upon us. Secondly, God never is so fierce and terrible in his temporal judgements against any sinners, as against those that have enjoyed the best means, and obstinately neglected and rebelled against them, God is very terrible in the assembly of his Saints, Psal. 89. 7. Under the whole heaven it hath not been done, as hath been done unto jerusalem, Dan 9 12. Wrath is come upon them unto the uttermost, 1. Thess. 2. 16. Thirdly, and principally, in God's spiritual judgements we may discern this: 1. Such as wilfully refuse to receive and embrace the truth, when it is revealed unto them, God is wont to take their judgement and understanding from them, hearing you shall hear, and shall not understand, and seeing ye shall see, and shall not perceive, for this people have closed th●…ir own eyes, Matt. 13. 14, 15. Because they received not the love of the truth that they might be saved, for this cause God shall send them strong delusion, 2. Thess. 2 10, 11. 2. Such as use obstinately to sin against their conscience, God is wont to give them up to a reprobate mind, and unto beastly and vile affections. Marvel not therefore to see such as have had the best means (if they prove bad) to become of all bad men the most profane and ungracious: if you see children of most godly parents, people that have lived under most faithful Pastors, prove such, wonder not. It is said of Manasse, the son of Hezekiah, that he wrought more wickedly, than all the Amorit●…s that had been before him, 2. Kings 21. 11. 3. God hath threatened against some sinners that he will never comfort them, nor show mercy on them, and consequently not give them grace to repent; which is the grievousest plague of all plagues, the Lord will not spare that man, but the anger of the Lord and his i●…alousie shall smoke against that man, and all the curses that are written in this book shall lie upon him, Deut. 29. 20. And the cause hereof you shall find in the former verse to be the presumption and obstinacy in sinning that was in that man. See this in Pharaoh, Exod. 9 12. the Lord hardened his heart that he could not repent. But what was the cause? Exod. 8. 15. 19 32. He had hardened his own heart, and wilfully refused to hearken to the message that was brought him from God, or to be humbled and moved with his judgements.  
The Reasons of the Doctrine are two. 
Reason.   
1. This obstinacy in sin, argues that sin hath the full possession of the heart, and that men love it unfeignedly; and that is one cause why God hates it so much. Psal. 11. 5. The wicked, and him that loveth iniquity doth his soul hate. And 66. 18. If I regard wickedness in my heart, the Lord will not hear me. Our sins are then become our idols and gods, these men have set up their idols in their hearts, Ezek. 14. 3. when we give divine honour unto them.  
2. It argues a rebellion and proud contempt of God, when men will not be reclaimed by his Word. job 34. 37. He addeth rebellion unto his sin. And 1. Sam. 15. 23. Rebellion is as the sin of Witchcraft. Yea, this obstinacy will bring the heart by little and little into that impardonable sin, that is committed in mere malice against God. Therefore when the nature of that sin is described, it is called a sinning wilfully, Heb. 10. 26. And David, Psal. 19 13. speaks of presumptuous sin as of the next step to the great transgression.  
The Use of this Doctrine is both for Exhortation, and for Reproof, and for Comfort also.  
We are all to be Exhorted by this Doctrine, to take heed of obstinacy in 
Use. 1.  any sin, and to count it a great favour and grace of God (which we should pray for, and by all means labour to attain unto, viz.) to have tractable and teachable hearts. This is made a note of God's Elect, to receive the Word gladly, Acts 2. 41. and with all readiness of mind, Acts 17. 11. Four notes we may try this by: 1. When in going to hear the word we go with an open heart, willing to learn whatsoever God shall teach us. Acts 10 33. We are all here present before God, to hear all things that are commanded thee of God. 2. When our reason is so captivated unto God, that we dare not dispute, nor cavil against any truth God hath clearly revealed unto us in his Word, seem it never so contrary to our reason and affections. job 6. 24. Teach me and I will hold my tongue, and cause me to understand wherein I have erred: as if he should say, Reveal to me by thy Word, any thing wherein I have offended thee, and I will lay my hand upon my mouth, I will not dare to reason in the defence of it. 3. When we are ready to receive God's Word, and be informed in his will, by any, how much soever he be our inferior; when we dare not reject good counsel and admo●…ition from any. Esay 11. 6. A little child shall lead them. 4. When the Lord having revealed his will unto us by any means, we show an earnest care and endeavour to obey it, Psal. 119. 34. Give me understanding, and I will keep thy Law, yea I will keep it with my whole heart.  
For Reproof and terror of all wicked men that live in these days of 
2.  light, Esay 33. 14. The sinners in Zion are afraid, saith the Prophet. And indeed, no sinners under heaven have so much cause to fear, as the sinners in Zion have; they that have enjoyed the best means. They cannot pretend ignorance, for excuse of their sins; all their sins will be judged to be done obstinately and wilfully.  
But two special sorts of sinners are reproved here: First, such as are wilful and obstinate against the knowledge of the truth: Secondly, such as are obstinate and wilful against the practice and obedience of the truth. Two sorts there be of them, that will not know the truth: as first, they that refuse to hear, because they think their ignorance will be some advantage to them; their conscience will be the quieter for it. And these are like Felix, Acts 24. 26. who, when he felt his conscience awakened and troubled by Paul's Ministry, would hear him no longer. But alas, this will be no advantage to them: for first, there is light enough in them by nature to condemn them, though they never hear Sermon, as many as have sinned without the Law, shall also perish without the Law, Rom. 2. 12. Secondly, the knowledge of the Word will not work unquietness, but peace in the heart of them that do obey it, learn of me— and ye shall find rest to your souls, Matth. 11. 29. Thirdly, wilful ignorance shall no way lessen, but increase thy condemnation. The Apostle, 2. Pet. 3. 5. speaking of Atheists and Mockers, saith, This they willingly know not. Mat. 10. 15. It shall be easier for Sodom and Gomorrah, than for them that will not hear.  
The second sort of them that will not know the truth, are they that can be content to hear, but yet will not be persuaded of many truths, that have oft been clearly taught them out of God's Word. They cannot be persuaded, that preaching is the only ordinary means of salvation; that we must so precisely rest from our own labours upon the Sabbath; that a man is bound to frequent every part of God's worship, both in Church and house; that every master of a family is charged with the souls of his whole family, and shall answer for the sins that are committed in it. These men I would have to weigh, first, that it is spoken to the praise of many, and noted as a mark of God's Elect, to receive the Word with all readiness, Acts 17. 11. and the very entrance of God's Word giveth light unto them, Psal. 119. 130. And the contrary is noted by the Holy Ghost to the dispraise of men, that they were long ere they could believe, o fools, and slow of heart to believe all that the Prophets have spoken, Luke 24. 25. yea, it is spoken of as a mark of a reprobate, you therefore hear not (believe not, obey not) because ye are not of God, joh. 8. 47. if our Gospel be hidden, it is hidden to them that are lost, 2. Cor. 4. 3. Consider the true causes of it, and they are said to be three: First, the badness and ungraciousness of the heart, women laden with sins and led away with diverse lusts, are ever learning and never able to come to the knowledge of the truth, 2. Tim. 3. 7. Secondly, the special work of Satan, the god of this world hath blinded the minds of them that believe not, 2. Cor. 4. 4. Thirdly, the just judgement of God upon thine own wilfulness, as we heard before out of Matth. 13. 14, 15. Remember the Doctrine, and take heed of sinning wilfully.  
The second sort, that I told you were to be reproved by this Doctrine, are such as are wilful and obstinate against the practice and obedience of the truth: and of them there are three sorts: First, such as will not obey the truth, when they see it, but glory in this, that they can give us the hearing, and yet are not such fools as to be ruled by us, they said we will not walk therein, jer. 6. 16. as for the word which thou baste spoken to us in the name of the Lord, we will not hearken unto thee, jer. 44. 16. Secondly, such as will not endure particular admonition, be it private or public. Thirdly, such as will be the worse for admonition, sin taking occasion by the Commandment, Rom. 7. 8. And such (for the most part) are our youths, whose outrages are usually committed in an opposition, and contempt to the Word: but let them remember, these youthful sins will be heavy and bitter one day, thou writest bitter things against me, and makest me to possess the iniquities (the punishment of the sins) of my youth. job 12. 26.  
The third Use of this Doctrine, is for the comfort of the faithful, who (though they have many corruptions, yet they) are able to say, that to will 
3.  is present with them; their will, and the desire of their heart, is set to please the Lord, Rom. 7. 18. 20.   

Lecture the ninety two. july 2. 1611. JOHN FOUR XLVIII.  
IT followeth now, that we come to the fourth and last point, that I have told you is to be observed in this verse: in which (that we may the better receive our instruction from it) these things are to be marked: First, our Saviour chargeth the whole Nation of the jews with this sin of infidelity, and saith, that this was the common fault of all the jews of that age; they would not believe, except they saw signs and wonders. Matth. 12. 29. An evil and adulterous generation seeketh a sign. 1. Cor. 1. 22. The jews require a sign. Secondly, that our Saviour, purposing to reprove this Ruler for his infidelity, and to humble him, and to show him, that for that cause he was unworthy to receive help from him, doth not say, Except thou see, etc. but in the plural number, Except ye see: as if he should say, If this were thy sin only, I could the better bear with it, but it is the sin of you all: and this he speaks, not to extenuate his sin, but to humble him the more. Hence than this Doctrine ariseth:  
That the commonness of any sin, is no excuse for sin. No man hath cause to make the less account of any sin that he lives in, because he seeth 
Doct. 5.  it is common, and grown into fashion; but to fear it the more, to be humbled the more for it, because of that. A plain proof of the Doctrine we have, Levit. 4. from verse 13. to 35. where the Lord (prescribing a form, how atonement should be made for all sorts that had sinned of ignorance, he) requires more solemnity to be used, and more to be done, for the expiation of a sin, that a whole Congregation is guilty of, than either for the sin of any Magistrate, or for the sin of any private man whatsoever.  
The Reason of the Doctrine is this, That the more common sin is, the more God hateth it, and the less can he bear with it. The more there be 
Reason.  that do conspire in sin, the more fierce will God's wrath be upon them. Nothing hastens God's vengeance upon sinners more than this: as the generality of repentance, and joining together in the profession of it, is of great force to stay God's wrath; as we may see in two famous examples, namely in the fast that Israel kept for success against the Beniamites, and in that of the Nivites, judg. 20. 6. and jonah 3. 5. so is the generality of sin of great force, to hasten and increase the judgements of God. See the proof of this in three famous examples of God's vengeance upon sinners. First, in the destruction of the old World; mark the story, and you shall find, that the generality of sin then, brought that general flood. Gen. 6. 12. Then God looked upon the earth, and behold, it was corrupt: for all flesh had corrupted his way upon earth. And verse 11. The earth was filled with cruelty. The second example is in the destruction of Sodom: of that the Lord saith, Gen. 18. 20. The cry of Sodom and Gomorrah is great, and their sin exceeding grievous. But what made the cry of their sin so great? Look Gen. 19 4. and ye shall find it was this; The men of Sodom compassed Lot's house from the young even to the old, all the people even from all quarters, they were all corrupted with that beastly filthiness, they did all burn with that lust. The third example is that of the captivity in Babylon; before it fell out (when the causes of it are laid down by the Prophets) nothing is so much stood upon, as this, that all sorts and conditions of God's people had corrupted themselves. See this in jer. 5. 7. How should I spare thee for this? And verse 9 Shall not I visit for these things, saith the Lord? shall not my soul be avenged on such a Nation as this? Why? What was the cause? verse 7. They assemble themselves by companies in Harlots houses. And verse 8. Every man neighed after his neighbour's wife. Adultery was grown to be the sin, not of a few, but of all sorts. See this also, the children gather the wood, and the fathers kindle the fire, and the women knead the dough to make cakes to the Queen of heaven, etc. jer. 7. 18. 20. A conspiracy is found among the men of juda and the inhabitants of jerusalem, the house of Israel and the house of juda have broken my Covenant— therefore behold I will bring evil upon them, etc. jer. 11. 9— 11. The like complaint we shall find, Ezek. 22. 6. Behold, the Princes of Israel, every one in thee, was ready to his power to shed blood. And verse 11. Every one hath committed abomination with his neighbour's wife, and every one hath wickedly defiled his daughter in law, and in thee hath every one forced his own sister, even his father's daughter. And after the captivity was come, you shall see it was imputed to this chiefly. Dan. 9 11. Yea, all Israel have transgressed thy. Law, and have turned back, and have not heard thy voice; therefore the curse is poured upon us. In all these examples we see, that whiles sin kept itself within any bounds, the Lord did forbear to bring these common and general calamities upon men; but when (like a flood) it overflowed the banks, and ran over all, then could God forbear no longer.  
The first Use of this Doctrine is for Reproof: most men count this a sufficient 
Use 1.  excuse, and defence for any thing they hold, or for any thing they do, that they are not alone; they hold as most men do, and do as most men do; they make the example of men, the rule of their conscience: First, the good things they do, they do upon no other ground, but because it is the custom; they hold this Religion to be the truth, they keep the Sabbath, they come to Church only upon this ground. All men do so, even the wisest men we know; they Faith stands in the wisdom of men, as the Apostle speaketh, 1. Cor. 2. 5. Secondly, let all the Preachers in the world speak never so much against some sins (as the resting upon a dumb Ministry, the superstitious observations of many Popish customs, giving and answering of challenges, following the newest fashions, the immodesty of women in their apparel and attire) yet will they not be persuaded that these are sins, only because they are so general, and in fashion every where. In this point our people are like those we read of, jer. 44. 17. We will burn incense to the Queen of heaven: And why so? We have done so, both we and our fathers, our Kings and our Princes, in the Cities of judah, and in the streets of jerusalem. Thirdly, let us out of God's Word never so clearly prove the necessity of sundry duties (as to have prayer in our families, etc.) yet can they not be persuaded to it: And why? I pray you, who doth so? a few precise fools, whom every body derides. john 7. 48, 49. Do any of the Rulers and pharisees beleene in him? but this people that know not the Law are cursed. Fourthly, in such things, as they know to be sins (as swearing, whoredom, drunkenness, etc.) they bless, and secure, and quiet their consciences by this, that they are not alone. Ezek. 16. 54. Thou hast comforted them of Sodom, saith God to the jews. And who is not in some degree or other guilty of this corruption? I will therefore give you some remedies against it out of God's Word:  
1. Consider that we have just cause to suspect, that that way which the most men take, is not the right way; that if we do as the most do, surely we do not well. Matth. 7. 13, 14. It is the broad way that leadeth to destruction, and many there be that go in thereat: but the gate is straight, and the way narrow, that leadeth unto life, and few there be that find it. The most have ever swerved from the right way; yea, even the most of them, that have professed the true Religion, many are called, but few are chosen, Matth. 22. 14. Christ's true flock hath ever been a little flock, Luke 12. 32. Therefore Christ hath a strange speech, Luke 6. 26. Woe be to you, when all men speak well of you.  
2. If we do swerve from the right way, and sin against God, it will not avail us to have all the men in the world on our mind, or to take our part: they cannot plead for us. 1. Sam. 2. 25. If a man sin against the Lord, who will plead for him? Those which by their example or otherwise, have drawn us to sin, will be far enough from pitying, or speaking a word for us, when God shall call us to judgement. What comfort can the companions of wicked men yield to them, when they are on their deathbed? Surely, as much as the Priests and Elders did to judas, when they had drawn him to betray his Master, when he (in the anguish of his soul) cried to them, Mat. 27. 4. I have sinned, in betraying the innocent blood They say, What is that to us? see thou to it. But (say they were willing to take our part) alas, they can do us no good, when God shall call us unto an account, they cannot shroud us from God's wrath. Earthly Princes are fain oft to spare malefactors, because they are too strong, and have many to join with them: as David did joab, 2. Sam. 3. 39 But the Lord will not do so. Pro. 11. 21. Though hand join in hand, the wicked shall not go unpunished. What is the example of the whole world, to stand against God? It's as easy for him to destroy a whole world of men, as one man, behold the nations are as the drop of a bucket, and are counted as the small dust of the balance; behold he taketh up the isles as a very little thing. All nations before him are as nothing; and they are counted to him less than nothing and vanity, Esay 40. 15. 17. Yea (as we have heard in the Doctrine) he is so much the more ready to execute vengeance upon any sin, the more common it is, the more there be that join in it; as in the example of the old World and Sodom, it hath appeared. At the day of judgement, thou that art an adulterer, a drunkard, a swearer, etc. shalt see all that have been of thy fashion gathered together; then thou shalt have company enough, thou shalt then be able to say, thou art not alone: but a 'las, that shall yield thee no comfort at all. But in that day, thou shalt find that true, which the Prophet saith in another case, Esay 44. 11. Behold, all that are of the fellowship thereof shall be confounded,— l●…t them all be gathered together and stand up. yet they shall fear, and be confounded together. Yea (howsoever many desperate sinners are wont to jest at Hell, and say they had rather be there, than in Heaven; for there will be most good fellows to bear them company, yet) they shall find one day, that that will be no mitigation at all to their torment, but the more of their companions and fellows that they shall have with them there, the more extreme and intolerable shall their pains be. And that may seem to be the only cause, why Dives was so importunate with Abraham, that Lazarus might go to keep his brethren from that place of torment, Luke 16. 28. So that it stands every one upon, to hearken to the exhortation of the Apostle, Gal. 6. 4, 5. Seek to have matter of rejoicing in thyself alone, and not in another: for every man shall bear his own burden.  
The third remedy against this corruption, is, to consider that it is not safe 
3.  to make the example of any, no not of the best man, the rule of our conscience. That honour is due only to God's Word: The example even of the best man, may deceive and mislead us. So did the example of the old Prophet deceive the young Prophet, 1. Kings 13. 19 So did Peter's example deceive Barnabas, and many others, Gal. 2. 13. So that we cannot be sure we do well, if we have no better ground. Yea, it is a most high dishonour done to God, to make any man's example the rule of their conscience. jer. 17. 5. Cursed be the man that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord.  
The second Use of this Doctrine is for instruction and direction unto us all, 
Use 2.  how to carry ourselves in these evil times, wherein most foul fins are grown exceeding common and general, and do overflow all places, all sorts, and conditions of men. This is the general complaint of all men, that sin was never so rife, never so common, as it is now. Profaneness and contempt of Religion, swearing, drunkenness, unmercifulness, murder, falsehood, and security. They that go into places of most common resort, as to Fairs, and Assizes, and observe the behaviour of men, would wonder at God's patience, and think there were not a godly man left in the Land, as the Prophet complained in his time, Psal. 12. 1. Well, let us learn what is our duty to do that live in such an age; specially theirs, that live in the worst places. Four duties especially I find enjoined to God's people in such an age. 1. We should take this for a sign of God's vengeance approaching; this should work in us fear and humiliation. It is made the property of a wise hearted Christian, Pro. 22. 3. To see the plague, and hide himself, to observe the signs of a judgement coming. As God hath given us signs to discern a tempest, so hath he of his judgements. And the Lord blames his people, jer. 8. 7. for that they had less sense and wisdom, to discern the approaching of his judgements, than the Stork, and Turtle, and Crane, and Swallow had, to discern their appointed times. Now this is one of our signs, that judgement is near, when sin is grown so rife and general, as I have showed in the Doctrine. Certainly, when a godly man considers of it, it will work fear and sorrow in him. Psal. 119. 53. Fear is come upon me, for the wicked that forsake thy Law. Thus the Prophet brings in himself, and all the godly, mourning and complaining, Micah 7. 1. Woe is me, for I am as when they have gathered summer fruits,— there is no cluster to eat. Mark one reason, vers. 2— 6. viz. the generality of sin: And another, verse 4. the approaching of judgement. He that is thus affected with this generality of sin, shall find comfort in the evil day, and none but he, set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof, Ezek. 9 4.  
If any shall object, This needs not trouble us, neither is this such a certain 
Object.  sign of judgement approaching; for though sin were never so rife as now, yet did our Land never enjoy more sign of God's favour, nor more likelihood of the con●…inuance thereof, than now. Some twenty years since, when sin was nothing so common, yet were there more signs of God's wrath towards the Land, than now.  
I answer: 1. judgement may be at hand notwithstanding all this, that we 
Answ.  boast of. Gen. 19 23. It was a fair sunshine morning when Lot entered into Zoar, yet that very day fire and brimstone came from heaven upon Sodom. And our general security (that we cannot see, nor feel any tokens of God's anger) is one of the fearfullest signs that can be, that judgement is at hand, 1. Thess. 5. 3. When they shall say peace and safety, than destruction shall cease upon them. 2. I will tell you the true causes, why God hath spared us all this while, and doth spare us still, though sin so abound; and it is good every one of us should take notice of them, that we may not call God's truth and justice into question: 1. The Gospel, and the true Religion of God is sound preached, and professed still in the Land. 'tis true, sundry faithful Prophets of God are much maligned, and sundry dangerous errors are broached & taught by some men; yet for the substance, the true Religion and Worship of God (blessed be God) we still enjoy it in a comfortable manner, yea in greater sincerity and power than any other Church under heaven doth; and that with public allowance, and countenance of Authority. And this is one chief cause, why God spares us. 1. Chron. 13. 14. While the Ark remained in the house of Obededom, God blessed Obededom, and all his household. This the Prophet useth as a most effectual reason to move the Lord unto mercy toward judah, jer. 14. 9 Yet thou. O Lord, art in the midst of us, and thy Name is called upon us, forsake us not. and Ezek. 20. 8. I thought to pour out mine indignation upon them, and accomplish my wrath against them: but I had respect to my Name, that it should not be polluted before the Heathen. 2. God hath still a great people in the Land, that fear him unfeignedly. It is true, that in many places he hath not so many as he hath had, their numbers decrease very sensibly in sundry places; yet hath he still a great people in the Land. And this is another chief cause, why the Lord spares the Land: God's people are a blessing unto it, thou shalt be a blessing, Gen. 12. 2. As bad as Potiphars' house was, Gen. 39 5. The Lord blessed it for Joseph's sake, and the blessing of the Lord was upon all that he had in the house, and in the field. Yea, as bad as Sodom was, if there had been but ten righteous men in it, they had saved it, Gen. 18. 32. And certainly of our Land it may be said, that neither the wisdom of our Counsellors, nor the valour of our Soldiers; but as job 22. 30. The innocent have delivered the Island, and it hath been preserved by the pureness of their hand. 3. There be many of God's faithful servants that pray unto him fervently day and night, and so stand in the gap, to keep out God's judgements from the Land. It is true, fasting and prayer is not so much in use as of old it was: yet still is it used by many: and this hath great force to keep away God's judgements. Psal. 106. 23. The Lord minded to destroy them, had not Moses his chosen stood in the breach, to turn away his wrath. and Exod. 32. 10. the Lord saith unto Moses, Let me alone, that my wrath may wax hot against them.  
1. Every man the more he sees iniquity to abound, the more fervent should he be with God in prayer, that so he may be one of those that stand in the gap, to turn away his wrath. The increase of sin in the land should increase our fervency in prayer. So did it in Moses, Exod. 32. 11. and Num. 16. 4. And this the Lord looks for at the hand of all his people. Esay 59 16. When he saw there was no man, he wondered that none would offer himself, Ezek. 22. 30. I sought for a man among them that should make up the hedge, and stand in the gap before me for the Land, that I might not destroy it; but I found none. And this is the first thing we must do in such evil times.  
2. Take so much the more heed to thyself, that thou be not plucked away with the common error, 2. Pet. 3. 17. and that thy heart be not by little and little drawn to the liking of sin. This is pure religion indeed to keep ourselves unspotted from the world, jam. 1. 27. For it is a marvelous hard thing for a man not to receive infection where sin is common. Experience shows how hard it is for a man (that lives where swearing and drunkenness, or filthy talk, or Sabbath breaking are in continual use) to keep his heart in the detestation of those sins. Yea men shall be apt to think a sin to be no sin, when he sees it to be in general use. See the danger of this in two examples, joseph had learned in Egypt to swear by the life of Pharaoh, Gen. 42. 15. And the Prophet complains he was a man of unclean lips, because he dwelled among a people of unclean lips, Esay 6. 5. This must therefore cause us to take the more heed to our souls. Ephes. 5. 15, 16. Take heed you walk circumspectly, not as fools; but as wise, redeeming the times, because the days are evil. Men must do in this case, as they that live in London, when the plague is very rife, they seek preservatives, and go not abroad without their Pomanders, nor till they have eaten and drunk some thing, that may preserve them. The worse the times are, and the less comfort thou hast in them, the nearer shouldst thou draw to God, when the Prophet had spoken in the two former verses of the extreme badness of the times he lived in, see what use he makes of it, therefore will I look unto the Lord, I will wait upon the God of my salvation; My God will hear me, Mich. 7. 7. the worse the places are thou livest in, the more diligently shouldest thou give thyself to reading, and hearing, and prayer. Obadia living in ahab's house made use of God's Prophets in private, 1. King. 18. 4. And Daniel, while he lived in the Court of Darius was given much to secret prayer, Dan. 6. 10. They that live now in such like places, and give themselves never the more to praying or reading, declare plainly they have no care of their souls.  
3. The third duty is, that the worse the times are and places we be in, the more careful we should be to preserve others from the common infection. Ministers must so much the more vehemently reprove sin, by how much the more common it grows to be in the place where they live. Titus 1. 12. The Cretians are always liars, evil beasts, etc. It is Vitium gentis. Therefore vers. 13. rebuke them sharply, that they may be sound in the Faith. Parents and Masters should do in such times, as joshua did, he resolved thus with himself, but as for me, and my house we will serve the Lord, josh. 24. 15. So one Christian should the rather stir up another, as they that feared God did, Mal. 3. 16.  
The third and the last Use of the Doctrine is for comfort and encouragement of the godly, that are every where hated for nothing so much as for 
Use 3.  this, that they will not be content to do as their neighbours do, they think it strange that ye run not with them into the same excess of riot, speaking evil of you, 1. Pet. 4. 4. and (good souls) they are oft ready to faint, and give over an holy course even for this; as even Elia himself was, 1. King. 19 10. because they are alone. I will therefore give unto such some encouragements out of God's Word, to confirm and comfort them against this temptation:  
1. Remember the Commandment of God so oft given to his people in his word, to separate themselves from the world, and be unlike to them. The Lord instructed me that I should not walk in the way of this people, saying, Say not ye a confederacy to all them to whom this people shall say, A confederacy, Esay 8. 11, 12. Come out from among them, and be ye separate, saith the Lord, and touch no unclean thing, and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters saith the Lord Almighty, 2. Cor. 6. 17, 18.  
2. Remember the necessity that lieth upon thee, that thou must do otherwise than they do, or thou must perish. Better it is to go to heaven alone, and with the ill will of all thy neighbours than to go to Hell with company, and with the love of all men. Indeed you should desire their love, and to have peace with them so far as is possible, and as in you lieth, but no further, Rom. 12. 18.  
3. This is not thy case alone, but hath ever been the condition of the godly, to go thus alone, and to be hated for it, if ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you, john 15. 19  
4. Consider that thou art not alone; but besides those, that thou mayst see by the eye of faith (God, and his Angels, and all the faithful that live already in glory, who are all of thy side, Heb. 12. 22. 24. In respect of whom, thou mayst say, as 2. King. 6. 16. They that be with us, are more than they that be with them) you shall also find, if you look abroad, and come into such assemblies as this, that thou hast a great number, even in this world, that are of thy mind. And thou shouldest esteem more of the love of one godly man, than of the hatred of a thousand such as scorn thee.  
5. The fewer that thou hast to go with thee, and the more enemies thou findest for this, the surer thou mayst be, that thy heart is upright, and the more praise shalt thou have with God, Noah was a just man, and perfect in his generation, Gen. 6. 9 And that was the thing that highly-commended him unto God. Come thou and all thy house into the Ark, for thee have I seen righteous before me in this generation, Gen. 7. 1. I know thy works, and where thou dwellest, even where Satan's seat is, and thou holdest fast my Name, and hast not denied my faith, even in those days wherein Antipas was my faithful Martyr, who was slain among you, where Satan dwelleth, Reu. 2. 13.  
6. Thy living among so many and bad neighbours, shall not hurt thee, if God have called thee to it, the woman which hath a husband that believeth not, if he be pleased to live with her, let her not leave him; for the unbelieving husband is sanctified by the wife, etc. 1. Cor. 7. 13, 14. but advantage thee exceedingly. For first, it will make thee so much the more watchful over thy ways, ought ye not to walk in the fear of our God, because of the reproach of the heathen our 
1.  enemies? Neh. 5. 9 Secondly, it will increase thy zeal, Lot's zeal and piety was much increased by living in Sodom, 2. Pet. 2. 7, 8. Thirdly, if thou so live 
2.  amongst them as thou oughtest, it shall much increase thy glory. God hath 
3.  promised that the faithful shall be a blessing where they are, Gen. 12. 3. And what knowest thou, whether God hath placed thee there to that end thou mayst win thy neighbour? Who knoweth (saith Mordecay to Ester) whether thou art come to the kingdom, for such a time as this, Est. 4. 14. what knowest thou O wife, whether thou shalt save thy husband? and how knowest thou O man whether thou shalt save thy wife? 1. Cor. 7. 16. Labour so to live, as thou mayst stop their mouth, and win them also, as the Apostle exhorteth all the faithful that lived among the Gentiles, and Christian women that had unbelieving husbands to do, 1. Pet. 2. 12. and 3. 1.    


THE NINETY THIRD LECTURE, ON JULY XVI. MDCXI.  JOHN FOUR XLIX, L. 
The Noble man saith unto him, Sir, come down ere my child dye.  
jesus saith unto him, Go thy way, thy son liveth. And the man believed the word that jesus had spoken unto him, and he went his way.  
WE have already heard, that from the beginning of the 46. verse, to the end of this Chapter, the Evangelist sets down the History of the first miracle Christ wrought, after his return out of judea into Galilee; and that this History stands upon four parts: First, the occasion that was offered unto Christ to do this miracle: Secondly, the manner how Christ wrought this miracle: thirdly, the fruit and effect of this miracle; Fourthly, the conclusion of the story. First, the occasion is set down in the 46. and 47. verses. Secondly, the manner how it was wrought, is declared in the 48. verse, and in these two that I have now read. And in setting of them down, we have heard the Evangelist observeth three things. First, the check and reproof that Christ gave unto this great man, and to his whole Nation, verse 48. Secondly, the answer that this great man made to Christ, when he had been thus rebuked by him, verse 49. Thirdly, the comfort and satisfaction that Christ gave unto this Ruler, after he had thus reproved him, and received this answer from him, verse 50.  
The first of these three points were finished the last day; it followeth now that we proceed to the two latter: viz. the answer that this great man returned unto Christ, when he had been thus rebuked by him, and the comfort that in the end he received from Christ. And first, in the answer of this Ruler, it is to be observed: 1. That he neither denieth, nor confesseth the fault Christ charged him with: 2. He is neither troubled by it, so, as to bewail his infidelity, and seek pardon and help for it, neither doth he excuse or lessen it any way. 3. Nay (which is strange) he seems not at all to have regarded, or been moved with this sharp reproof of our Saviour, though he so highly esteemed of him. And what was the cause of it? his grief and care for his son was so very extreme, that he could mind nothing else, nothing else could affect him. This had taken up all his thoughts, and all his affections. And from this example then, we have this Doctrine to learn for our instruction:  
That extremity of worldly grief, will make the mind and heart of man uncapable of heavenly things. The proof of this you shall observe in 
Doct. 1.  two points, which both Scripture and Experience doth confirm unto us: First, it makes the heart unfit to receive benefit by the Word: Secondly, it makes the heart unfit to pray. For the first, though it be true, that a man is never so fit to receive good by the Word, never so teachable and tra●…table, as when affliction and sorrow hath opened his ear, job 3●…. 16. yea if either affliction or sorrow be extreme, it so oppresseth the heart, it straighteneth and closeth it so, as it makes him unable to profit by the best teacher that shall come unto him. Tell a man, in such a case, of his sins, tell him of the rebukes and threats of God's Word, and you shall not m●…ue him; as we find in this example. So let the best Preacher come to a man in that case, and tell himof the promises of God, and apply unto him the consolations of the Gospel, he will be able to find no sweetness in them; yea, he will be unable to regard them. A notable example we have for this, Exod 6. 9 Moses and Aaron came to them with as glad tidings, as could possibly be brought to a people in their case, (verse 6. 8) yet, though first, the message was so comfortable: secondly, the persons that brought it were such, as they knew came immediately from God, Exod. 4. 30, 3●…. thirdly, before when they brought them a message, that was not altogether so full of comfort as this, they received it, and praised God for it, Exod. 4. 31. yet now it is said, Exod. 6. 9 they harkened not unto Moses, they made no reckoning of any thing he had said. And the reason is given, for angui●…h of spirit, and for cruel bondage. And this was not their case only, but it is the very natural property and effect of extreme heaviness, to make the soul apt to refuse and reject all comfort. So is it said of jacob, when he thought joseph had been slain, Gen. 37. 35. All his sons and his daughters rose up to comfort him, but he would not be comforted. And David complains oft, that in this case his soul refused comfort, Psalme●…7 ●…7 〈◊〉. Now for the second point: The man that hath had the best gift in prayer, shall be hardly able to make use of it in this case. Extremity of sorrow will make a man unfit, and unable to lift up high heart to God in prayer, in any comfortable manner. True it is, that first, a man is best able to pray in affliction and sorrow, if it be moderate, L●…rd in trouble have they visited thee; they poured out prayer when thy chastening was upon them, Esay 26. ●…6. Secondly, no affliction can utterly quench the spirit of prayer in the child of God, even then when (through extremity of anguish) we know not what to pray for as we ought, the spirit itself helpeth our infirmities, and maketh intercession for the Saints according to the will of God. And the Prophet saith that he cry●…d unto God and sought him by prayer, even when his spirit was overwhelmed with sorrow, when he was so troubled that he could not speak, Psal. 77. 1— 4. that he prayed in that case. But he did it without comfort, verse 3. I thought upon God, and was troubled; I prayed, and my spirit was f●…ll of angnish. In which respect, the man that is in extreme affliction, is compared to a drunken man. Esay 51. 21. Hear now thou miserable and drunken, but not with wine. And what good can a drunken man receive by the Word? O how can a drunken man pray?  
The Uses of this Doctrine are four: First, to persuade every man to take heed of immoderate grief, and to fence his heart against excessive 
Use 1.  sorrow, specially for worldly things. I do not dissuade you from all sorrow: for I know that all sound Christians are given much to mourning, Blessed are they that mourn, Matth. 5. 4. john 16. 20. Verily, verily I say unto you, that ye shall weep and lament, and the world shall rejoice, and ye shall sorrow. And this exhortation must not be delivered without caution in this secure age, wherein men had more need to use all their skill to move men to mourning and lamentation. And know therefore, that first, it is a sign and note of an ungracious heart for a man to abandon all sorrow, and repose all his felicity in carnal joy. Luke 6. 25. Woe be to you that now laugh. Eccles. 7. 6. The heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth. Secondly, there be sundry cases, wherein a man is bound to force his heart to grief and sorrow: as first, for his sins, when the faithful look upon him whom they have pierced by their sins, they shall mourn for him as one mourneth for his only son, etc. Zach. 12. 10. secondly, for God's corrections and tokens of his anger, thou hast stricken them, but they have not grieved, jer. 5. 3. thirdly, for the dishonour that is done to God by the sins of others. Psal. 119. 136. Mine eyes gush out, etc. and fourthly, for the miseries and afflictions of others. job 30. 25. Did not I mourn for him that was in trouble? was not my soul in heaviness for the poor? Thirdly, know that sorrow is not always hurtful for a man, but many times exceeding wholesome and profitable. Eccles. 7. 4. It is better to go into the house of mourning, than into the house of feasting: because this is the end of all men, and the living shall lay it to his heart. Yea, verse 5. Anger is better than laughter: for by a sad look the heart is made better. Though the grief be such which a man conceiveth upon this occasion, that it even troubles and disquiets the mind (for that is meant by Anger in this place; and in that also, 1. Chron. 13. 11. David was angry that the Lord had made a breach in Vzzah.) And though it be so great, that he cannot hide it, but make show of it in the sadness of his countenance, yet this will do the heart good. And of godly sorrow, the Apostle saith, 2. Cor. 7. 8. Though I made you sorry with my Letter, yet do I not repent. It were a fond conceit for men to think, that if they should give place a little to godly sorrow, it would bring them to despair. No, no, there is no such danger in it, no, it is the readiest and surest way to attain to true and sound comfort, Be afflicted and mourn and weep, let your laughter be turned into mourning and your joy into heaviness. Humble yourselves in the fight of the Lord and he shall lift you up, jam. 4. 9, 10. But though this be so, yet is this also the counsel and exhortation of the Holy Ghost, to moderate our sorrow, and to take heed of that sorrow that is immoderate and excessive, There is a time to weep, and a time to laugh; a time to mourn, and a time to dance. No man is bound to mourn continually, to spend all his time in sorrow, Eccles. 3, 4. sufficient unto the day is the evil thereof, men should not give way to unnecessary sorrows, Matth. 6. 34. They that weep should be as though they wept not, they should so moderate their grief, as it may no way hinder them in any duty to God or man, 1 Cor. 7. 30. yea, even of excessive sorrow for sin, 2. Cor. 2. 7. Ye ought to comfort him, lest he be swallowed up with over much heaviness. And this exhortation the Holy Ghost enforceth with sundry reasons:  
1. Immoderate sorrow and heaviness of heart is a great curse of God. Deut. 28. 65. The Lord shall give thee a trembling heart and a sorrowful mind. And on the other side, a cheerful heart is spoken of as a great blessing, Act. 14. 17. Filling our hearts with food and gladness.  
2. It is a great enemy to our health, which God hath bound us to have care of. Pro. 17. 22. A joyful heart causeth good health, but a sorrowful mind drieth up the bones. Psal. 31. 10. My life is wasted with heaviness.  
3. It is a main hindrance to grace in the use of the word and prayer, as we have heard in the Doctrine. Pro. 15. 13. By the sorrow of the heart the spirit is broken.  
4. It gives great advantage to Satan. It is an old saying, that Melancholia est vehiculum Daemonum. And experience proves, that we are never so weak, so apt to receive the temptations of Satan, so unable to resist them, as when we are oppressed with melancholy and sadness of heart. And this is that that is said, Neh. 8. 10. The joy of the Lord is our strength. In this respect Paul chargeth the Corinthians to comfort the incestuous person, and take heed lest he were not swallowed up with overmuch heaviness, lest Satan, saith he, circumvent us. For we are not ignorant of his enterprises, 2. Cor. 2. 11.   

Lecture the ninety fourth. july 23. 1611. JOHN FOUR XLIX, L.  
THe last day we began to speak of the answer, that this Ruler returned unto Christ, when he had been rebuked of him, and charged with infidelity: which answer is set down in this verse I have now read unto you. And in it we observed, that he neither denies, nor acknowledgeth the fault Christ charged him and his Nation with. Secondly, he neither shows himself troubled with it, by confessing his infidelity and seeking pardon, nor doth he excuse or lessen it any way. Thirdly, though he esteemed highly of Christ, and counted him a Prophet, yet seems he not at all to regard, or be moved one whit with this sharp reproof he had received from him. Fourthly, no other cause can be imagined of his senselessness and stupidity, but only this, That his grief and care for his son was so very extreme, that it took up all his thoughts and affections; it did so oppress him, that he could mind nothing else, nothing else could affect him. And from hence we received this Doctrine; That extremity of worldly grief, will make the mind and heart of man uncapable of heavenly things. It makes a man unfit to receive benefit by the Word, and it makes a man also unapt to pray with comfort. For the Word, though the heart of man be never so apt to profit by it, never so teachable, as it is in the time of affliction and heaviness, if it be moderate; yet when it is in extremity, it so oppresseth the heart, that neither the threats of the Law, though they be pressed upon it by a son of thunder; nor the sweet promises of the Gospel, though they be applied by such an one as Barnabas, a son of consolation, will be able to move it, or do it good. And as for prayer, though we are never so fit for it, as in time of affliction and heaviness, if it be moderate; and secondly, the spirit of prayer is such a grace, and of that immortal nature, as no affliction, be it never so extreme, is able utterly to quench it, or to deprive a man of it, that did ever truly enjoy it: yet if affliction and sorrow be extreme, it will make the best of God's children unfit to pray with that comfort they were wont.  
And the reason of this, I showed you, is the great weakness and impotency of man's nature. Then came we to make our Use of the Doctrine. And the first Use was to persuade every Christian, to learn the right way how to prevent and keep his own heart from immoderate sorrow, specially for worldly things.  
But because most men are apt to stumble at this exhortation, and this age is so secure, and so set upon jollity and carnal mirth, that it may seem more needful for us to use all our skill to humble men, and bring them to remorse of conscience, than to teach them to strive against sorrow: I did therefore propound unto myself this order, in handling of this first Use of the Doctrine. First, to show you how far forth sorrow is fit and necessary for Christians. Secondly, that yet they must take heed of excessive sorrow. Thirdly, how, and by what means a man may best preserve and confirm his heart against it. And of these three points, I finished the two first the last day; but the time would permit me to go no further. It now remains, that we proceed to the third and last, and so come to the second Use of the Doctrine. All men esteem it a miserable thing, to have a heart oppressed with grief, and seek to shun it by all means. And on the other side, all men esteem it an happy thing, to have a cheerful and merry heart: but most men are miserably deceived in the means, whereby the heart may be preserved from excessive sorrow, and brought unto true joy. But we must know, that true peace is the peace of God, as the Apostle calls it, Phil. 4. 7. and true joy is the gift of God. And every Christian should be able to call the Lord, the God of his joy and gladness, as David doth, Psal. 43. 4. and make no reckoning of that peace and joy, whereof God is not the author. So that if we would attain to true peace and joy indeed, we must seek it by such means as God hath directed us to use, and not by any other. Now I find four things especially, which God hath in his Word directed us to use, as remedies and preservatives against excessive grief, and means to bring us to true joy:  
The first is, to get a true justifying faith, and good assurance of our 
1.  salvation. This is a sure way to keep the heart from excessive grief, and make it cheerful: no joy comparable to this, Lord lift up the light of thy countenance upon us; thou hast put gladness in my heart more than in the time that their corn and their wine increased, Psal. 4. 6, 7. The joy that grows from this ground, is unspeakable and glorious, 1. Pet. 1. 8. This is able to make a man rejoice, when he hath never so many means to make him heavy, being justified by faith we glory in tribulations, Rom. 5. 1. 3. this made Paul and Silas sing so merrily even in the stocks at midnight, Acts 16. 25. For true faith gives a man many grounds and reasons of sound comfort: First, it assures him of the pardon of his sin; and when he knows that, no affliction need trouble him. Matth. 9 2. Son, be of good comfort, thy sins are forgiven thee: for sin is the very sting of death, and of all affliction, 1. Cor. 15. 56. Secondly, he knows he shall never lose the favour of God, after he hath once obtained it, how many signs of God's anger soever may be upon him. Rom. 8. 38, 39 I am persuaded, that neither life, nor death, nor principalities, nor powers, etc. shall be able to separate us from the love of God, which is in Christ our Lord. Thirdly, he knows God will have tender respect to his weakness, in whatsoever affliction he shall lay upon him, that it shall not exceed his strength: God will by the strength of his Spirit support and enable him to bear it, the spirit itself will help his infirmities, Rom. 8. 26. 1. Cor. 10. 13. God is faithful, that will not suffer you to be tempted above that you be able. Fourthly, he is assured, that whatsoever affliction God layeth upon him, it shall in the end tend to his good, and to the furtherance of his salvation, Rom. 8. 28. Fifthly, he knows the end will pay for all; and that after a while, all tears shall be wiped from his eyes, and he shall enjoy unspeakable comfort. Psal. 27. 13. I should have fainted, except I had believed to see the goodness of the Lord in the land of the living. Now on the other side, the man that wants this assurance of his salvation, though he have all the means in the world to secure and quiet his heart, and to make it merry, yet can he never attain unto true joy and comfort, nor keep off extremity of grief, when the evil day shall come upon him.  
If any shall object against this, that many of God's children (that are 
Object.  assured of their salvation) are yet much oppressed with heaviness, and their lives are very uncomfortable: and on the other side, that many who want this assurance, are known to have the lightest and merriest hearts of all other men.  
I answer. For the faithful, first, That they have much inward joy, though they show it not as other men; yea oft times when their life seems most 
Answ.  uncomfortable to the worldly man, and most full of misery. Yea, as Solomon saith of wicked men's joy, Pro. 13. 14. Even in laughter the heart is sorrowful: so of the heaviness of the godly it may be said oft times, that even in weeping their heart is full of comfort. 2 Cor. 6. 10. As sorrowing, yet always rejoicing. That as Christ said, Vers. 32. of this Chapter, I have meat that ye know not of: so have the godly much comfort, which worldlings have no skill of. Pro. 14. 10. The stranger shall not meddle with his joy.  
2 Though they be sometime in great heaviness indeed, yet it is not possible they should be overcome of it; but they shall certainly recover themselves: as 2 Cor. 4. 8. We are afflicted on every side, yet are we not in distress; in poverty, yet not overcome of poverty; we are persecuted, but not forsaken; cast down, but perish not. Because they have ever in them the seed and root of true joy. Psal. 97. 11. Light is sown for the righteous, and gladness for the upright in heart. So that, as it is not possible for him that is once truly regenerate, to sin as other men do, because the seed of God, and Spirit of Sanctification abideth in him, 1 joh. 3. 9 So it is not possible for him, that hath once attained to true assurance of his salvation, to sorrow as other men do, or to perish in despair; because the seed of God, the Spirit of Adoption (which is called the oil of gladness, Psal. 45. 7.) abideth in him. For this is that that Christ saith of this joy, joh. 16. 22. Your hearts shall rejoice, and your joy shall no man take from you. And that makes David say so confidently, Psal. 37. 37. Mark the upright man and behold the just: for the end of that man is peace. And as for that which is objected concerning the joy of them, that have no assurance of their salvation, I answer: First, that many times their mirth is but forced and counterfeit; and when outwardly they make show of much mirth, their hearts within them are as heavy as lead. 2 Cor. 5. 1●…. They rejoice in the face, and not in the heart. Pro. 14. 13. Even in laughing the heart is sorrowful. And secondly, though they seem very secure and pleasant in the time of prosperity (while like drunken, or mad men, they have no apprehension, nor sense of their own estate) yet in the evil day, when their conscience shall be awakened, their joy will fail them, and stand them in no stead. That which is said of riches, Pro. 11. 4. may be said likewise of merry company, good cheer, pastimes, and music; They will not avail in the day of wrath. While they are out of God's presence, and forget him, and their own estate, they are quiet and merry; but when God's glory shines but a little in their souls, they are troubled out of measure: as we see in the example of Balthasar, Dan. 5. 6.  
O consider this, ye that forget God; esteem not of the joy of worldly men, give no rest to yourselves, till you have gotten good assurance of 
Application.  your salvation, and of the favour of God in Christ: For without this, nothing will be able to give you content and comfort in the hour of death, and in the evil day. Let this be thy desire, and daily prayer to God, that was David's, Psalm 106. 4, 5. Remember me, O Lord, with the favour of thy people; visit me with thy salvation, that I may see the felicity of thy chosen, and rejoice with their joy.  
The second preservative against excessive sorrow, is the care of a good conscience. That man that in all things is careful to please God, and to keep 
2.  his conscience pure, that he fall not into any known and grievous sin, shall ever have a quiet and cheerful heart. 2 Cor. 1. 12. Our rejoicing is this, the testimony of our conscience, that in simplicity and godly pureness, we have had our conversation in the world. Yea, this will make a man cheerful at all times, and preserve him from sorrow; not in prosperity only, but even in adversity, he that is of a merry heart (he means, whose heart is made merry this way, even with the testimony of a good conscience) hath a continual feast, Pro. 15. 15. And in this respect, the Apostle, Ephes. 6. 14. calls righteousness the Breastplate, that will defend the heart even in the evil day. But on the other side, the man that hath no care of a good conscience, but gives himself liberty to live in any one known sin, can never have any sound joy in his heart; but must needs be overcome of sorrow, and swallowed up with heaviness, when affliction shall come upon him. For sin certainly will bring sorrow, sooner or later, not only in the life to come, There shall be weeping and gnashing of teeth, Mat. 8. 12. but even in this life sin will bring sorrow: it is the proper and natural effect of sin, and cannot be avoided, Pro. 29. 6. In the transgression of an evil man there is a snare: that is, matter of sorrow and tears, as appears by the other part of the Verse: But the righteous doth sing and rejoice. They that have multiplied their sins, shall have their sorrows multiplied; yea, great sins will bring great sorrows: as we see in the example of judas, Mat. 27. 3, 5. And many such examples God gives men in every age. Neither hath it been so with such as judas only, but even with God's dear children, when they have neglected the care of a good conscience, and fallen into gross sins: great sins have brought them into great sorrows. The sins that have been committed with most jollity and pleasure, did of all other bring them to the most sorrow of heart in the end. This job felt when God caused him to possess the sins of his youth, he saith, job 13. 26. that he did write bitter things against him. He found much bitterness in the remembrance of those sins. And David, though he were of a sanguine constitution, 1 Sam. 16. 12. and consequently, cheerful naturally; though he were likewise an excellent Musician, and a King also, that had all outward helps to keep sorrow from his heart; yet when he had given liberty to himself to commit that sweet sin (as the world calls it) he lost his cheerfulness, and grew to that inward anguish of spirit, that he cries out in Psal. 51. 8. Make me to hear joy and gladness, that the bones which thou hast broken may rejoice. And Ps. 31. 10. My life is wasted with heaviness, and my years with mourning.  
1 O think upon this, you Belly-gods and Wantoness, that can find no pleasure but in offending God. As pleasant as you be now, you will have the heaviest 
Application.  hearts one day of any people under the Sun, Woe be to you that laugh now, for ye shall mourn and weep, Luke 6. 25. 2 And you, Beloved, Would you have a cheerful heart, and be comfortable even in affliction, in the time of your sickness, and at the hour of your death? have care then of a good conscience, take heed of known sins. Do you feel your hearts at any time begin to be oppressed with heaviness? Examine your lives, find out your chief sins, purge yourselves from them by repentance, and so shall ye keep yourselves from being overcome with grief.  
The third preservative and means to keep a man's heart from excessive grief, (specially for any worldly occasion) is to make the Lord his treasure, 
3.  and not any earthly thing. If a man do not overvalue these earthly comforts (husbands, wives, friends, children, health, wealth, liberty, peace, etc.) nor count them his chief treasure, but esteem them, as they are indeed, transitory comforts; and count the Lord his favour and grace, his chief treasure: If a man set not his heart on these things, but love them only in the Lord, then shall he not be oppressed with immoderate sorrow for them, when God shall take them away. What a notable help it is against excessive sorrow, when a man can keep his heart from the overmuch love of these things, we shall find, 1 Cor. 7. ●…0 where (when the Apostle had said, Let them that weep be as though they wept not) he adds presently, And they that rejoice, as though they rejoiced not: as if he should say, Wouldst thou keep thyself from weeping and mourning too much for these things, when thou shalt lose them? then rejoice not too much in them, when thou dost possess them. And for the other point, what force there is in this, to stay the heart from immoderate grief for worldly things, when a man can make the Lord (his favour and grace) his chief treasure, you shall find, Esa. 33. 6. There shall be stability of thy times, strength salvation wisdom, and knowledge: for the fear of the Lord shall be his treasure: As if he should say, In all times, the man that hath made the fear of the Lord his treasure, shall have stability, and strength, and salvation, wisdom, and knowledge. And our Saviour, when he dehorts his Disciples from that care for earthly things, as will bring grief and vexation to the heart, prescribes this for a remedy against it, Mat. 6. 33. But seek ye first the Kingdom of God, and the righteousness thereof, etc. On the other side, the man that makes these worldly things his chief treasure, and sets his heart upon them, cannot choose but be oppressed with sorrow, when he shall be deprived of them: as we see in the example of Ahab, 1 King. 21. 5, 6. When he could not get Naboths' Vineyard, his spirit was exceeding sad, and he could not eat his meat. And why so? His pleasure was his treasure; he loved Naboths' vineyard too well, and it was a death to him to be kept from it.  
Then may I say to every one of you, that have no felicity but in earthly 
Application.  things; in your wealth, your belly-cheer, your merry company, your pastimes and sports, your brave apparel, your credit and favour with men, you love them more than God, you affect them, and care for them more than for God: as our Saviour in another case said, Luke 21. 6. Are these the things that ye look upon? Have you no better comforts than these? Alas, how woeful will your case be, when you must part with these things? Consider what is said, job 27. 8. What hope hath the hypocrite, when he hath heaped up riches, if God take away his soul? Can he hope that God will hear his cry, when trouble cometh upon him? Will he set his delight on the Almighty, and call upon God at all times? Follow therefore the counsel of our blessed Saviour, Mat. 6. 19 Lay not up treasures for yourselves upon earth; but lay up treasure for yourselves in heaven. And mark well the reason of our Saviour, which he gives, Verse 21. For where your treasure is, there will your hearts be also: q. d. If you make earthly things your treasure, you will immoderately joy in them, when you have them; and grieve for them, when you shall want them.  
Consider first, that these things are not our proper goods; but cast more 
1.  plentifully on reprobates, than on God's children, If ye have not been faithful in that which is another man's, who shall give you that which is your own? Luke 16. 12. But God's favour and grace is our peculiar portion.  
These things are not durable, neither can we have any certainty in them, Trust not in uncertain riches, 1 Timothy 6. 17. But God's favour and 
2.  grace is everlasting, The fear of the Lord is clean, enduring for ever, Psal. 19 9  
These things are vain, and can yield us no help, no comfort, when we shall most stand in need, Riches profit not in the day of wrath, Proverb. 11. 
3.  4. Whereas the sense of God's favour and grace will yield us comfort, even in the greatest affliction, it will make us even to glory in the greatest tribulation, Rom. 5. 3.  
The fourth and last preservative against immoderate sorrow, is, for a man to be rightly persuaded of his liberty in the use of the outward comforts 
4.  of this life, as a good diet and good company, and following our worldly callings, and recreations, and such like. Let no man say this preservative might well be spared, as beseeming the Physician, much better than the Divine; for first, many a good soul have great need of this preservative, and give great advantage to Satan in the anguish of their conscience, by persuading themselves they should much offend God, if they should give liberty to themselves to enjoy the creatures of God for their delight; if they should keep company, or follow their callings, or be merry at any time, or use recreations. Secondly, in speaking of this Point I will keep myself in mine own element, and speak that which I have received, not from the Physician, but from the Lord. Yet have I reserved this preservative for the last place; because that which you have heard in the three former, will much help you to receive this with profit, and not with hurt. For, first, that which I have to say in this point, belongs only to such as know themselves to be reconciled to God in Christ jesus; the rest must go to the Physician for comfort in this case: I have none for them. To such I say, as delight is not seemly for a fool, it is an unseemly and absurd thing in the eye of every wise man, to see an ungracious man so merry and jocund. Pro. 19 10. God hath created all the comforts of this life to be received with thanksgiving of them that believe and know the truth, and of none else, 1 Tim. 4. 3. Secondly, If a man use things without sobriety, and affect them too much, as if he had no better comforts than these, he shall never receive good by them. It is made the note of a man that shall never go to Heaven, Psal. 24. 4. To lift up his mind unto vanity. It is easy for a man to surfeit, and take too much of these things, Prou. 25. 16. If you have found honey (saith Solomon) eat that that is sufficient for thee, lest thou be over full, and vomit it. Of the comfort and refreshing that many take in these things, it may be said, as Prou. 14. 13. The end of that mirth is heaviness: yet certainly, there is great force in these things, being rightly used, to keep the heart from being overcome with sadness, and to make it cheerful. This appeareth plainly by the contrary, even by the restraint God hath enjoined unto his servants, in the use of these things, at such times as he calls them to mourning. On the day of the Fast, because it was to be a day of humiliation, Levit. 23. 27. and 29. 32. men might not enjoy the liberal use of God's creatures. In those days I Daniel was mourning three whole weeks: I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all till three whole weeks were fulfilled, Dan. 10. 2, 3. Nor follow the works of their lawful callings, Whatsoever soul it be that doth any work in that same day, that same soul will I destroy from among his people, Levit. 23. 30. Nor allow to themselves the comfort of society, Let the bridegroom go forth of his chamber, and the bride out of her bedchamber, joel 2. 16. In it men separated themselves from their wives, Zach. 7. 3. The husbands kept it (in a secret fast) apart, and their wives apart, Zach. 12. 12. Nor use recreation, nor the means of mirth; God's people in the time of their mourning for jerusalem when they were in captivity, did forbear their singing, and all other means of mirth, preferring jerusalem before their chief joy, Psalm 137. 4, 6. And indeed, it is very evident, that these are good means appointed of God, to refresh and comfort the heart of man.  
First, for a liberal diet, we know what is said, Pro. 31. 6, 7. Give ye strong drink to him that is ready to perish. And 1 Tim. 4. 4. Every creature of God is good, and nothing aught to be refused (specially, not upon conscience, and conceit of unlawfulness) if it be received with thanksgiving.  
Secondly, for society; what a comfort it is we may find by this, that Satan's best advantage to tempt Christ, was, when he was all alone in the wilderness, and utterly barred from all society of men, Matth. 4. 1.  
Thirdly, for following our callings, the many promises of comfort and joy that are made unto them that walk diligently in their callings, prove it plainly, When thou eatest the labours of thy hands, thou shalt be blessed, and it shallbe well with thee, Psal. 128. 〈◊〉. Ye shall rejoice in all that ye put your hand unto, Deut. 2. 7. The sleep of a labouring man is sweet, Eccl. 5. 12.  
And for them all, that a Christian, upon no pretence of humiliation for sin, or for too long a time, may altogether deprive himself of these outward comforts, may have a notable example of David, even then when he had as great cause to be humbled, as any poor sinner can have, 2 Sam. 12. 20. 4. 29. 31. When the child was dead (though the remembrance and sense of his sin died not with the child) he arose from the earth, and washed, and anointed himself; yea he used again the lawful comfort of the marriage bed, he exercised himself again in the works of his calling, and fought the Lords battles, and showed great severity against the enemies of the Lord.   

Lecture the ninety fifth. july 10. 1611. JOHN FOUR XLIX, L.  
WE have already observed in the speech of this Ruler which is set down, Ver. 49 that his heart was so oppressed with care, and fear, and grief for his son, as he could not mind what Christ said unto him; he could not be troubled or moved at all with the sharp reproof he received from him; though he esteemed highly of him, yet doth he not regard what he said unto him. And from hence we have received this Doctrine, That worldly grief and affliction, if it be extreme and violent, is wont to make the mind and heart uncapable of heavenly things; unable to receive any benefit by the Word, and unfit also to pray with comfort. And the first Use I told you was to be made of this Doctrine, is, to persuade every Christian to learn the right way, how to prevent and keep his own heart from immoderate sorrow, specially from worldly things. And thus far we proceeded the last day. It remaineth now, that we come to another Use, that is to be made of this Doctrine, and so we will proceed unto that that followeth. The second and last Use of the former Doctrine, is, to dissuade all men from putting off the care of their souls, and providing for the welfare and salvation of them until the evil day. It is wisdom for a man to seek reconciliation with God, and assurance of it, presently and without delay, while he is in his best health. And to make his best benefit of all good means of grace, and to get good grounds of assurance of his salvation, before affliction come; while his mind and memory is free, and his heart cheerful. This we know is the exhortation of Solomon, Eccl. 12. 1. Remember now thy Creator in the days of thy youth, while the evil daeys come not, nor the years of affliction, wherein you shall say, I have no pleasure in them: q. d. Thou shouldst think of thy Creator, and make thy peace with him, serve and fear him now presently, even in the days of thy youth: for the evil day will certainly come upon every man (he speaks properly there of age and sickness, but the same may be said likewise of all times of bitter affliction) for at that time thou shalt have no lust or pleasure, to think or do any thing. And this is that also which the Apostle meaneth, Ephes. 6. 13. Take unto you the whole armour of God, that you may be able to resist in the evil day. When should they thus provide themselves of armour? Why, now before the evil day cometh. What means he by the evil day? Certainly, the day of affliction and temptation, which every man must look for. What man will have his armour to seek, when he is to go into the field, and buckle with his enemy? This is the wisdom we are taught to learn of the silly Pismire, Pro. 6. 7. She prepareth her meat in the summer, and gathereth her food in harvest. And indeed, there is not one of a thousand, but he is thus wise for his body. He makes provision for his corn, and fodder, and fuel, now in summer and harnessed, and lays it up against winter. Who is so mad, as to have his provision to make in winter, or his seed to sow in harvest, when he should reap? And thus wise should we be for our souls. Prou. 10. 14. Wise men lay up knowledge beforehand: he treasures up such grounds of comfort through the knowledge of the Word, as he may not be to seek in time of need. What man will have his cuidence to seek, when his cause is to be tried? And what man is there that hath not need of this exhortation? What man is there that plays the good husband for his soul? that labours and takes pains to provide for it in the summer time, when the weather is fair: I mean, in the days of his youth, and health, and peace, and cheerfulness? that doth not fully purpose and resolve with himself, to go about his business far more seriously and carefully, when he shall be old, or when he shall be sick on his last sickness, than ever he did yet? Nay, it is certain, there is many a man, that would not for all the world die in that state that now he is in, having no better assurance of his salvation, than yet he hath, having no better repent than yet he hath done; and yet he never takes any course to better his estate, because he is persuaded in his heart, he may do that soon enough hereafter; and that the fittest time of all for this business, will be the time of sickness and affliction. And (quite contrary to Salomon's counsel) he saith this to his own heart, I will not remember my Creator in the days of my youth, before the evil day come, and the years approach, wherein I shall say, I have no pleasure in them. But then, lo, will I prepare myself for God, and make my peace with him; then will I send for the Preacher, and he shall give me good counsel out of God's Word, and pray for me; then will I repent me of all my sins, and take order by my Will, for restitution of all that I have unjustly gotten; then will I become a new man. I will therefore give you some reasons out of God's Word, that may enforce this exhortation upon the conscience of every man.  
The first reason is the uncertainty of this life. There is no man but he may die suddenly. And it is certain, that no man can be assured when he lays him down at night, that he shall rise in the morning; when he riseth in the morning, that he shall ever go to bed again. Therefore remember thy Creator now: presently, without delay, repent and seek assurance of his favour, put it not off, no not for a day; for no man knows what may befall him before to morrow. james 4. 13, 14. Go to now (saith the Apostle) ye that say, to day or to morrow we will go into such a City, and continue there a year, and buy, and sell, and get gain, and yet ye cannot tell what shall be to morrow. For, what is your life? it is even a vapour. Confider with thyself that thou mayst die suddenly. For, first, what year is there wherein thou hast not heard of sundry good men, and bad, of all sorts, whom God hath taken away suddenly, and not given them one days, nor one hours' respite to prepare themselves for him? And what assurance hast thou that he will deal better with thee? This Solomon speaks as of a thing that hath fallen out in all ages, and whereunto all sorts of men (as well good as bad) have been subject. Eccl. 9 12. For neither doth man know his time; but as the fishes which are taken in an evil net, and as the birds that are caught in a snare; so are the children of men snared in the evil time when it falls upon them suddenly. But as every man (even the best) may die suddenly; so the carnal and wicked man (that presumptuously puts off his repentance, upon this hope, that God will not take him away so suddenly, but he will give him space and time of visitation before his death, as he doth to most men) hath just cause to fear, he shall die suddenly. For God hath oft smitten many such men in the act of their sin, he did so to Zimri and Cozby, Num. 25. 8. and with Elah the king of Israel, 1 King. 16. 9, 10. and with king Herod also, Acts 12. 23. and hath oft threatened this unto ungodly men, Psal. 64 7. God will shoot an arrow at them suddenly, their strokes shall be at once. and 73. 19 How suddenly are they destroyed, perished and utterly consumed. 1 Thes. 5. 3. When they shall say, Peace and safety, then shall come upon them sudden destruction. If any shall object, that if this were so, than most men should die suddenly, whereas experience shows, that not one of an hundred doth so. I answer, that as no godly man may be said to die suddenly (that feareth always, and is at peace with God, and ever prepared for death) so there is not one wicked man of an hundred, but he dies suddenly: for though the Lord gives him a great space, and he be never so long sick before his death; yet he is still ready to think he shall live a little longer: and so death comes upon him before he looked or prepared for it. This is that the Apostle teacheth, 1 Thes. 5. 4. But ye brethren, are not in darkness, that that day should come upon you as it were a thief. q. d. To no true believer it comes as a thief, but to every one that is in darkness, it doth.  
The second Reason that may justly make a man afraid to put off the care of providing for the salvation of his soul, till the evil day, is, That no man 
2.  can tell how long he shall enjoy the means of grace, no man can meet the Bridegroom, unless he have oil in his lamp; and that he cannot have but of them that sell it, Mat. 25. 9 No affliction or sickness is able to save a soul without the Word, that made the Prophet say, Blessed is the man whom thou chastenest O Lord, and teachest him out of thy Law, Psal. 94. 12. Nay every Preacher will not serve the turn, but he had need to be a rare man that should do good in such a case, job 33. 23. If there be then a messenger, an interpreter, one of a thousand, he had need have the tongue of the learned, that should know to minister a word in time to him that is weary, Esa 50. 4. And who can assure himself to have such a man to be with him in his last sickness? They only that have esteemed the Word in their health, may assure themselves to have it for their comforter in sickness. But the wicked man, that hath despised the ministry of the Word, in the days of his health and prosperity, hath just cause to fear, God will deprive him of the comfort of it in his sickness and affliction. For so God hath threatened such contemners of his Word, Amos 8. 12. They shall wander from sea to sea, and fr●… the North even to the East shall they run to and fro to seek the Word of the Lord, and shall not find it: and Ezek. 7. 25, 26 When destruction cometh, they shall seek peace and shall not have it. Calamity shall come upon calamity, then shall they seek a vision of the Prophet; but the law shall perish from the Priest, and counsel from the ancient: q. d. O then let every man make his benefit of the means of grace, now while he doth enjoy them; while God's merchant men are among you make you provision of oil for your lamps. No man can be sure to have the like means, when he would himself. 2 Cor. 6. 2 Behold now the accepted time, behold now the day of salvation.  
The third reason to persuade men to reconcile themselves to God, and to get assurance of their salvation, presently in their youth, and in their best health 
3.  is this, that though a man were sure he should have as good means for his instruction, and conversion, and comfort, in his last sickness as he hath now; yet he shall find himself most unfit at that time, to make his benefit of them. Sickness and extreme affliction will so dull the mind, and make the heart so heavy: yea, a man shall then have so many means to trouble and distract him, as he shall not be able to relish any sweetness in the best counsel that is given him, in the holiest prayers that are made by him. These are the days which Solomon speaks of, Eccl, 12. 1. Wherein a man shall say, I have no pleasure in them. Remember what case the best of God's servants have been in, in their extreme affliction. They have been unable to pray; they have been astonished and could not speak, Psal. 77. 4. yet thou sayest, thou wilt then pray. They have been unable to relish or profit by the best means, They hearkened not unto Moses for anguish of spirit, Exod. 6. 9 Yea, their souls have refused comfort, Psal. 77. 2. and thou sayest, than thou wilt send for the Preacher, and take his counsel. They have been oppressed with the burden of their sins; David saith of himself at such a time that his iniquities had taken such hold upon him, as he was not able to look up, that they were more in number then the hairs of his head, and that therefore his heart failed him, Psal. 40. 12. and thou sayest, than thou wilt cast off all thy sins, and get assurance of the pardon of them. They have been fain to spend upon the old stock, and to comfort themselves (not with that which they have found in themselves for the present, but) by calling to mind the good things they knew were in them in former times, job seeks to recover his comfort this way, as is plain, Chap. 29. & 30. & 31. and so did David likewise when his spirit was overwhelmed within him, his heart within him was desolate, than he remembered the days of old, Psal. 143. 4, 5. They have sown before unto themselves in righteousness, as the Prophet speaketh, Host 10. 12. And all thy hope is in the comfort you shall find then: Thou deferrest to sow till that time when thou shouldst reap. O foolish man, deceive not thine own heart any longer; do not imagine thou shalt be in better case, when sickness and extreme affliction shall come, than the best of God's children have been.  
Whilst thou art now in health, get assurance of thy salvation; for thou wilt be then unfit to do it. Seek and lay up knowledge now; for that will be a time of spending thy stock that thou hast gotten, not of increasing it. Give thyself much to prayer now, and get assurance that thou hast the spirit of prayer; for than thou wilt be hardly able to do it.  
The fourth Reason to dissuade a man from putting off his repentance till sickness, is this, That though he were sure to have never so good means of 
4.  repentance, and though sickness and grief itself had no force to hinder him from profiting by them; yet shall he be unable to receive good by them, unless the Lord be pleased to work with them, O Lord, I know that the way of man is not in himself; It is not in man that walketh to direct his steps, jer. 10. 23. And every man that hath wilfully deferred and put off the time of his repentance, hath just cause to fear, that God will not then work with the means to do him good. For first, as God hath in his counsel set and determined the day of every man's visitation, the just time and moment of every man's conversion, which, if he pass, he shall never be converted: So is every man to account, not the time to come, but the present time, when God by his Word and Spirit moves him to repent, to be his day, the time of grace and repentance to him. Therefore Heb. 3. & 4. this is four times repeated, To day if you will hear his voice. Secondly, the nature of sin, is, to harden the heart, and the longer that any sin is continued in, the harder it will make the heart, and the more unable to repent. No man that once gives liberty to himself in any sin, is able to say, Thus far will I go, and then I will stay myself; thus long will I continue in it, and then I will repent. The longer a man continues in this net and snare, the more he shall be entangled in it, and with the more difficulty get out: the deceitfulness of sin will harden the heart, Heb. 3. 13. Thirdly, the Lord hath threatened to punish the presumptuous sinner with hardness of heart. Ezek. 24. 13. Because I would have purged thee from thy filthiness, and thou wast not purged, thou shalt not be purged from thy filthiness, till I have caused my wrath to light upon thee.  
The fifth and last Reason, to dissuade from this putting off our repentance, is this, That though a man were sure, God would both give him as 
5.  good means of grace, as ever he had in his age or last sickness; and also work effectually with them to his unfeigned conversion, yet can he not (ordinarily) have that comfort in it, as he might have had, if he had been converted sooner.  
First, in respect of the cause and fountain, from whence this change of his doth spring: For he shall have cause to doubt and fear, that his repentance proceeds rather from a servile fear of God's judgements, than a sincere love of God himself Many (we know) have seemed in affliction very penitent, whose hearts have proved very unsound, When he slew them, than they sought him: and they returned, and enquired early after God: nevertheless, they did flatter him with their mouth, and they lied unto him with their tongue; for their heart was not right with him, neither were they steadfast in his covenant, Psal. 78. 34, 37.  
Secondly, in respect of the fruits of repentance; which are a singular testimony and evidence of the sincerity thereof; and consequently, a principal means of comfort, Bring forth fruits meet for repentance, saith john Baptist to his hearers, Mat. 3. 8. This was Paul's great comfort, Our rejoicing is this, even the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God we have had our conversation in the world, 2 Cor. 1. 12. And this he saith will be a great comfort to every man, when he can approve the truth of his repentance by his works and conversation: Let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another, Gal. 6. 4. A great part of this comfort they are deprived of, that die so soon as they have begun to repent.  
Thirdly, in respect of the Lords acceptance: for he shall have cause to doubt and fear, lest when he hath bestowed on Sin and Satan all the best of his time, the Lord should refuse to accept of the dregs, and refuse of it, according to that, If ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand, saith the Lord, Mal. 1. 8, 13.   

Lecture the ninety sixth. August 11. 1611. JOHN FOUR L.  
WE have already heard, that in this Verse is set down the comfort and satisfaction it pleased Christ to give to this Nobleman, after he had rebuked him, in these words, jesus said unto him, go thy way, thy son liveth. And herein the goodness of Christ is to be observed in two points: First, that he showed his divine power in the cure even of a bodily infirmity: Secondly, that he did it at the request of a man, that was so weak in Faith, as this Ruler was. This is (I say) first to be observed, that our Saviour here showed his Divine power in the cure of a bodily disease. And because this is the first time, that mention is made of a miracle of this kind, in the harmony of the Gospel, and it is afterward oft spoken of; we will here (once for all) consider and handle this point, as the Doctrine which this Text gives us direct occasion to observe, That our Saviour (in the days of his flesh) showed his divine power no way so much, as in curing the bodies of 
Doct. 1.  men. This is a point worthy to be observed, That whereas our Saviour was sent into the world, not to do the office of a Chirurgeon or Physician to the bodies of men, but to give life and salvation to their souls, God sent his only begotten Son, to the end, that whosoever believes in him, might not perish, but have life everlasting, john 3. 16. and had the name of jesus, a Saviour, given unto him, in no other respect, but because he should save his people from their sins, Mat. 1. 21. and therefore also, when he gives himself the title of a Physician, he expounds himself, and saith, he was a Physician, not for the body, but for the soul; the physic he had to give, served to cure the soul of sin, by calling men to repentance, Mat. 9 12, 13. Yet for all that, if we look into the story of his life, we shall find, that for one man, whose soul he cured, by bringing him unto repentance; there were many, whose bodies he helped, and restored unto health; yea, that the most of all the miracles, that he wrought upon earth, were done in the curing of the bodies of men. Indeed, after his resurrection and ascension, he declared his power wonderfully in curing and converting the souls of men, as Peter speaketh, Acts 3. 26. God hath raised up his Son jesus, and h●…●…e hath sent to bless you, in turning every one of you from your iniquities. A●… 〈◊〉. 31. Him hath God lift up with his right hand, to be a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins. But in the days of his flesh he did perform the part of a Physician, for the body rather than for the soul: for he did most diligently and carefully exercise him●…e, in d●…ng cures upon the bodies of men. This you shall the better understand, if you will mark six points, which I have observed in these cures that ou●… Saviour wrought, which I will run over as fast as I can.  
First, the persons whom he cured; he refused none, that came unto him for help: he excepted against none. Mat. 12. 15. Great multitudes followed him, and he healed them all. Yea, Luke 4. 40. He laid his hands on every one of them, and healed them.  
Secondly, the diseases themselves that he cured, Agues, Mat. 8. 15. palsies, Mat. 9 2. dropsies, Luke 14. 2. leprosies, Luke 5. 12. issues of blood, Mat. 9 20. blindness, john 9 1. deafness, Mar. 7. 32. dumbness, Matth. 15. 30. lameness, Mat. 21. 14. lunacy, Mat. 4. 24. In a word, there was no kind of disease whatsoever, that he refused or failed to help men of, that came unto him for help. Mat. 4. 23. He healed every sickness, and every disease among the people.  
Thirdly, observe the time he took for curing of men: he neglected no opportunity to do it: he cured very many on the Sabbath days, Luke 13. 14. yea, after he had spent himself by preaching in the Synagogue at Capernaum upon a Sabbath day, yet when Even was come, and the Sun was down, they brought to him all that were diseased thereabout, and he healed them, Mar. 1. 32. Yea, the Evangelist Luke, speaking of that very miracle, Luke 4. 40. saith, He laid his hands on every one of them, and healed them.  
Fourthly, observe the place wherein he did these cures, he did them oft times in the Synagogues and Church. assemblies, Matth. 21. 14. Mark 3. 3. Luke 13. 10. 12.  
Fiftly, his readiness and willingness to help men in this case. He did not this only when he was sought unto, but of his own accord many times. If he did but see any that was diseased, he was ready to offer his help unto them, though they never desired it. This you shall find observed especially, in all those that he cured on the Sabbath days: whether it were for fear of their Teachers and Rulers, or out of a superstitious conceit that themselves had entertained of the Sabbath, there was not any one of them all, that sought his help this way upon the Sabbath day, but he sought unto them rather, and offered his help unto them, Luk. 6. 6. 8. & 13. 12. & 14. 2. 4. joh. 5. 6. & 9 1. 16. 14.  
Sixthly and lastly observe, with what affection and compassion of heart he did these cures; even as one that had in himself a feeling of all those pains and miseries that they did endure. Matth. 20. 34. Moved with compassion (towards the two blind men) he touched their eyes. And Mark 1. 41. jesus had compassion, and put forth his hand, and touched the Leper. And Mark 7. 34. He sighed, and said unto him, Ephphata.  
Let us now come to the Reasons, that moved our blessed Saviour thus far 
Reason.  forth to debase himself, as to cure the diseases of the bodies of men in this sort. And I find three principal Reasons of it:  
First, he did this to prove himself to be the Son of God. For the curing 
1.  of such diseases, in such a manner as he did, was sufficient to convince the conscience of every man, that he was indeed the Son of God. john 15. 24. If I had not done works among them, which none other man did, they had not had sin. So doth he reason with the Scribes, Matth. 9 6. That ye may know that the son of man hath authority upon earth, to forgive sins (than said he to the sick of the palsy) Arise, take up thy bed, and go to thine house. If any shall object against this argument, that the Prophets and Apostles did also miraculous cures upon all manner of diseases; I answer, It is true, they did so; yea, the Apostles did greater miracles than those that our Saviour did; according to that promise, john 14. 12. He that believeth in me, the works that I do, he shall do also, yea greater than these shall he do: for I go unto my father. And Act. 19 11, 12. God wrought no small miracles by the hands of Paul; so that from his body were brought unto the sick kerchiefs and handkerchiefs, and the diseases departed from them. Yea, it may appear, Acts 5. 15. That the very shadow of Peter di●…ure many.  
But yet I say that though the Prophets and Apostles did the same, yea greater miracles than our Saviour did, yet did not they them in the same manner that he did: he did them in that manner as never any other did, and as did evidently prove him to be the Son of God. Two notable differences therefore you shall observe between the miracles of the Prophets and Apostles, and the miracles of Christ. First, he wrought his miracles in his own name, and by his own power and commandment; and so did none of them. They were wont to use earnest prayer, when they were to do a miracle, that they might declare the power whereby they were to work, was none of their own, but to be received from above, so did Eliah in restoring of the widow of Sareptaes' child to life, 1. King. 17. 20. 21. and Peter in restoring of Tabytha, Acts 9 40. so did the Elders in the miraculous curing of the sick, by anointing them with oil, jam. 5. 14, 15. Or if any time they did not use prayer, but did their miracles rather by way of commanding, than of invocation; yet they ever professed they did them not in their own name, or by their own power, but only in the name of jesus. Acts 16. 18. I command thee in the name of jesus Christ, that thou come out of her. Secondly, he had this power at all times, and could do these miracles whensoever he would: so could none of them. The Apostles (though they had received the gift to cast out Devils, Matth. 10. 8.) yet could they not do it at all times, Matth. 17. 16. And Paul (though he had that marvelous power to heal all diseases, even with the handkerchiefs that were carried from his body, Act. 19 12.) yet had he not this gift at all times; for than would not he have suffered Epaphroditus to have been so near unto death as he was, Phil. 2. 27.  
The second Reason why Christ wrought so many miracles for the curing of men's bodily infirmities, was to prove himself to be that Messia 
2.  and Saviour that God had promised by the Prophets. When the Prophet had foretold the coming of the Messia, Esay 35. 4. Behold your God cometh, even God with a recompense, he will come and save you: He tells them in the next words, verse 5. 6. what manner of miracles he should do when he came, whereby they should know him: Then shall the eyes of the blind be lightened, and the ears of the dease be opened; then shall the lame man leap as an Hart, and the dumb man's tongue shall sing. And our Saviour (when john Baptist sent two of his Disciples unto him, to know whether he were the Messiah that should come, or whether they should look for another) he proves himself to be so, by the manner and kind of miracles which he wrought. Matth. 11. 4, 5. Go and show john what things ye have heard and seen, the blind receive sight, the halt do go, the lepers are cleansed, the deaf do hear, the dead are raised up. And we shall find this notable difference between the miracles of Christ, and those of all the Prophets and Apostles; that whereas some of their miracles tended to the hurt and punishment of man (as Moses miracles in Egypt, and Elias in calling fire from heaven, to destroy two wicked Captains, and an hundred soldiers, 2. Kings 1. 10. and Peter in the destruction of Ananias and Saphira, Acts 5. 9 and Paul's in striking Elymas with blindness, Acts 13. 11.) Christ never showed his divine power in executing vengeance upon any man; but all his miracles tended only to the profit and benefit of man. They were all suitable to that office he had received from his father, and fit to declare him to be the Saviour and Redeemer of the world; they were all agreeable to the Doctrine that he was to teach; namely, the glad tidings of the Gospel. Indeed, he showed in two mighty works of his, in causing the figtree to wither, and the soldiers that came to apprehend him to fall backward upon the ground, Matth. 21. 19 john 18. 6. what he could have done this way; but he never did by his miraculous power hurt any man. The time he lived in was as corrupt as ever any age was, and he had many mortal enemies; and his own Disciples (even those he loved best, james and john) provoked him earnestly to it, after the example of Eliah: yet could he never be brought to do the least hurt to any man. But rebuking these Disciples sharply for their motion, he gives this for his reason, Luk. 9 56. The Son of man is not come to destroy men's lives, but to save them: as if he should have said, I must do only such works, as may show and declare me to be the Saviour and Redeemer of the world.  
The third and last Reason, why our Saviour did so busy himself in 
3.  curing the diseases of men's bodies, was that he might thereby the better draw men to seek unto him for the health and salvation of their souls. That as at that time when Christ lived upon the earth, the people of God were vexed with more and more strange diseases, than they were in any age before, that ever we can read of: there were more Lepers, and Lunatics, and men possessed with Devils, than in any age before; that God might by this means humble men, and bring them to the sense of sin, and of the wrath of God, and so cause them to feel the need they had of a Saviour, and to long after the coming of the Messiah: so by this marvelous power and willingness that they saw in him, to deliver them from all their bodily diseases and miseries, he sought to teach them, that he was indeed the Saviour they were to look for; and to draw them to seek unto him for full deliverance from all their sins, and from the wrath of God, which they had deserved by them. That was indeed the chief end he propounded to himself in all his miracles; as we shall see plainly expressed in sundry places. When they brought one to him to be cured of the Palsy, Matth. 9 2. he said unto him, Son, be of good comfort, thy sins are forgiven thee. So Matth. 8. when the Evangelist had said, verse 16. He healed all that were sick: he adds, verse 17. That it might be fulfilled which was spoken by Esaias the Prophet, He took our infirmities and bare our sicknesses. As if he should say, This was done to signify unto men, and to teach them, that this was he, by whom should be fulfilled that which was spoken by the Prophet, touching the satisfaction that was to be made unto God for all our sins. So the end he aimed at, in feeding the bodies of men miraculously, was to draw them, to seek from him, a better food, even the food of the soul; as himself tells them, john 6. 26, 27. So when he was to cure the blind man, john 9 to show his intent in doing that cure, he saith, verse 5. So long as I am in the world, I am the light of the world, and verse 6. so soon as he had thus spoken, he cured the man: as if he should have said in plain terms, My meaning in doing this cure, is to teach men, that I am the light of the world. So we read, Matth. 11. 20. that he upbraided the Cities, in which most of his mighty works were done, because they repented not: whereby it appears, that the thing he aimed at in doing those mighty works, was to bring them unto repentance. So that by the mercy and goodness he showed upon their bodies, (which they were most sensible of) he sought to draw them both to the knowledge and desire of the salvation of their souls.  
This Doctrine teacheth us what to judge of all Popish miracles, of which they boast so much, and wherein they think, they have so great an advantage 
Use. 1.  against us. Surely, by this we may know they are no true miracles; either they are mere tricks of legerdemain, or (at the best) they are such lying wonders, as the Apostle speaks of, 2. Thess. 2. 9 done by the working of Satan, and not by the power of God; because they are altogether unlike the miracles of Christ, they tend no way to the benefit or profit of men. For (to pass by the apish tricks that they observe and admire in sundry of their chief Images, the nodding of their heads, and rolling of their eyes, their weeping, and sweeting, and bleeding) let us consider the chief of all their miracles in their sacrament of the Altar (wherein they say, that by the omnipotent power of Christ, the substance of the bread and wine after the words of consecration, is turned into the substance of his body and blood) let us I say examine this grand miracle by the Doctrine we have now heard; and we shall find, that this is no miracle of Christ; there is no such thing done in the Sacrament, by the omnipotent power of Christ, because it tendeth no way to the benefit or profit of men; for, first, there is no certainty in it, no Papist (I say) can be certain, that the Sacrament he receives, is the very body and blood of Christ, unless he were certain, that the Priest (when he consecrated it) did intend to make the body of Christ. If the Priest had his mind wand'ring upon any other matter, when he did consecrate (as why may he not have idle and wand'ring thoughts as well then, as when he saith his prayers?) then by their own Doctrine, here is no Transubstantiation made; but he that worships the Sacrament commits idolatry. Secondly, say they were certain there is indeed a Transubstantiation wrought, yet were this no benefit at all to the receiver: for (by their own Doctrine) the wicked and reprobate receive with their bodies, the very flesh and blood of Christ, as well as the Elect; and it is the spiritual receiving and feeding on him by Faith (not the bodily receiving and feeding on him) that profits the soul; according to that, it is the spirit that quickeneth, the flesh profiteth nothing, john 6. 63. Thirdly and lastly, it is so far from profiting the people of God, that it tends greatly to their hurt and prejudice: for whereas the Lord, for the singular help of our Faith, hath ordained in the Sacrament, sensible and visible signs and elements, most fit to represent unto us that invisible grace, which he offers us in it, this miracle of theirs takes from us those sensible and visible signs, and so deprives us wholly of that help our Faith might receive by them: For as for the colour, and shape, and taste of the Bread and Wine, which they say, remain after Transubstantiation, they can be no fit signs to represent unto us the body and blood of Christ, and that spiritual nourishment and refreshing we have by it, because there is no analogy or proportion at all between them: seeing it is not the colour, or shape, or taste of those elements, that do nourish or refresh the body, but the substance of 
2.  them only.  
Secondly, this should greatly comfort all poor penitent sinners, and encourage them, to go boldly to Christ for help in all their miseries and distresses. And in this Doctrine, such may find four notable grounds of comfort and encouragement: First, if when he was here in the form of a servant, he was able (though absent in body) to see and take notice of the misery of this child, and able to relieve and cure him; how much more is he able to do the like for us now, when he fits at the right hand of his father? Secondly, if he being on earth, had that compassion even of the bodily wants, and pains, and miseries of men, as to be troubled and grieved to see the people continue with him three days and had nothing to eat, Mat. 15. 32. and to sigh to see a man to be deaf, and to have an impediment in his speech, Mark 7. 34. if he were then so ready to help and give good success to them, in the labours of their callings, as he did to Peter and his fellows when they were fishing, Luke 5. 5, 6. what should move thee to doubt, but he will now also much more have compassion on thee, and be ready to relieve thee in all thy wants and distresses; specially in the anguish and misery of thy soul? Thirdly, if being on earth, he was so ready to offer his help to them in misery; if in his whole conversation he was then so meek and gentle towards all men, and all his miracles were done so for the profit of men, that he might encourage all poor sinners without fear, to come unto him for help: What should move thee to think, that he will reject thee that comest, and seekest, and prayest to him for help in thy distress? Fourthly, if he were so good and gracious to all sorts (even to wicked men, yea to his enemies; such a one as Malchus was, Luk. 22. 51.) why wouldst thou doubt, that fearest to offend him, and studiest in all things to please him, but he will be much more ready to do thee good?  
The third and last use of this Doctrine is for instruction; that seeing one end Christ aimed at in curing and helping the bodies of men, was thereby 
3.  to draw them to seek to him for help of their souls: therefore the weal and woe of our bodies should draw us to a consideration and care of the estate of our souls.  
First, If the pain and misery that sin hath brought upon the body be so grievous and intolerable, think what the pain and misery of thy soul will be, if thou seek not help for it. Pro. 18. 14. A wounded spirit who can bear? For thy soul hath been the fountain, from whence all the sins of thy body have sprung, Mar. 7. 21. From within out of the heart of men proceed adulteries, fornications, murders, thests, etc. and thy body hath been but as a servant and instrument to thy soul in these sins.  
Secondly, if thou find such sweetness and comfort in the blessings God hath provided for thy body, think how much sweeter and more desirable those dainties and pleasures are, that he hath provided for thy soul; what it is to be satisfied with the good things of his house, even of his holy Temple; as the Prophet speaketh, Psal. 65. 4. what that fullness of joy and pleasures are, which God hath prepared for them that love him, in his everlasting Kingdom, in thy presence is fullness of joy, at thy right hand there are pleasures for evermore Psal. 16. 11.  
Thirdly, if thou have such care to provide for thy body, that it may be kept free from all misery, and abound in delights of all sorts; how much more careful shouldst thou be to provide thus for thy soul? seeing, first, if it be well provided for and saved, thy body shall be sure to be saved also. Therefore we shall see, that both our blessed Saviour at his death, Luke 23. 46. and Steven also at his, Acts 7. 59 commend only their souls into the hands of God, and show no care, nor make any mention at all of their bodies. Secondly, even in this life the welfare of thy body depends on the good estate of thy soul, ye shall serve the Lord your God, and he shall bless thy bread and thy water, and I will take sickness away from the midst of thee, Exod. 23. 25. My words are life to those that find them and health to all their flesh, Pro. 4. 22.   

Lecture the ninety seventh. August 20. 1611. JOHN FOUR L.  
THe last day we heard, that the first words of this verse, contain in them the comfort and satisfaction, that this Ruler received from Christ, after he had been so sharply rebuked by him. And that herein the grace and mercy of Christ appeared in two points: first, that he showed his divine power, in the cure even of a bodily infirmity: secondly, that he did this at the request of a man, that was so weak in Faith as this Ruler was. The former of these we finished the last day, and now it remains we proceed to the latter; namely, that the wants and weaknesses of this Ruler notwithstanding, Christ granted his request, and healed his child. Now that we may the better receive instruction from this example, we must observe in it these three points: First, the great ignorance and want of Faith, that was in this Ruler at this time, when he craved help of Christ for his son. Secondly, the great goodness and respect that Christ showed unto him, notwithstanding this. Thirdly, the reason why Christ did show this respect to so ignorant and weak a man. For the first, how ignorant and weak in faith he was, you shall discern in five points: First, by the check and reproof that Christ gave him, verse 48. Secondly, in that he sought not to Christ for help, till all other means failed him, and his child was even ready to dye, verse 47. Thirdly, that he thought Christ could not help his son, unless he went down to him, verse 47. 49. he thought, he must needs either pray with him, or anoint him, or touch him, or use some other ceremony and solemnity about him, or else he could do him no good; being in this (as it seems) of Naamans' mind, Behold (saith he) I thought, he will surely come out to me and stand, and call on the Name of the Lord his God, and strike his hand over the place, and recover the leper, 2. Kings 5. 11. Fourthly, in that he thought it would be to no purpose for Christ to go to his son, if he were once dead, ver. 49. Fifthly and lastly, being rebuked by Christ for his infidelity, he regarded it not, nor seems to be at all affected with it; but was more troubled with his affliction, than with his sin, verse 49.  
Now for the goodness and respect that Christ showed unto him notwithstanding, we may observe it in three points: First, that he expostulateth no further with him concerning his infidelity, but perceiving that his mind was so oppressed with grief, that he could not regard, nor be affected with that which was said concerning his sin; he bears with him in it, and saith no more of his sin. Secondly, that he yieldeth unto his importunity, and healeth his son, as he had desired. Thirdly and lastly, he grants him more than he did desire, or could hope for at his hands: for whereas he desired only, that he would go down and heal his son, verse 47 49. and that would have required some time; Christ doth immediately deliver his child from all his pain and danger, and restoreth him to health.  
And for the Reason that moved Christ to show such respect to this weak man (which is the third point I told you is to be observed in the Text) though it were chiefly in himself, even in his own mercy; he showed mercy on him, because it pleased him so to do, Rom. 9 18. yet had he (doubtless) respect unto those small seeds and beginnings of Faith and uprightness of heart, which he discerned in him. He saw, first, that he came to him for help, with an honest heart, and persuasion that he was able and willing to do him good: secondly, that he was constant, and importunate, and would not be driven away by the repulse he received from him. And for this cause had Christ so great respect unto him, notwithstanding all the faults and weaknesses, that he discerned in him. Then from these three points, thus observed in the Text, this Doctrine ariseth for our instruction:  
That the Lord is not wont to reject his servants for any of their infirmities. True it is, the Lord is not so blinded with affection towards his children, 
Doct. 3.  as he cannot see any fault in them; or doteth so upon them, as to delight in their blemishes; or is so indulgent towards them, as he is loath to grieve and displease them, as many foolish parents are: for first, he mislikes, and is displeased even with the least fault he sees in any of his children. Hab. 1. 13. He hath pure eyes, and cannot see evil, he cannot behold wickedness. See this in the angry reproofs, that Christ hath been wont to give, even to his best beloved Disciples, even for their ignorance, are ye also yet without understanding? Do ye not yet understand? Matth. 15. 16, 17. and for their weakness of Faith, o faithless and perverse generation, how long shall I be with you? how long shall I suffer you? Matth. 17. 17. and therefore none that hath grace, may please himself in the least of his corruptions, but aught to be grieved and humbled for it. Yea, if his children do slip into any foul faults, he will as sharply correct them, as he will do any other. Amos 3. 2. You only have I known of all the families of the earth: therefore I will visit you for all your iniquities. See an example of God's severity towards Moses, for delaying the circumcision of his son, in the june the Lord met him and sought to kill him, that is, he did break forth upon him by some grievous judgement that was so sensible, as both Moses and Zipporah took notice of it and of the cause of it too, viz. the neglect of circumcising their son, Exod. 4. 24. yea, the Lord will sooner bear with gross sins in others, than with the appearance and show of evil in his own. The Lord your God is a jealous God among you, Deut 6. 15. and a jealous husband, cannot endure so much as the shows of unchaste love in his wife towards another; in looks, or talk, or gesture, or secret company. And therefore the nearer any man draws to God in a profession of piety and religion, the more careful had he need be, to look to his ways. And he is a mad man, that imagines, because he is a professor, God will bear with him in his sins. And yet for all this, the goodness of the Lord is (certainly) wonderful this way, in bearing with his servants, and not rejecting them for their infirmities: for (besides, that none of all their frailties shall be imputed unto them to their condemnation, Rom. 8. 1.) He seeth no iniquity in jacob, nor transgression in Israel, Num. 23. 21. He doth so pass by many of the foul infirmities of his children, as he doth not so much as correct them in this life for them, nor check them, nor make any mention at all of them. And this is surely very admirable, considering how just the Lord is, and how he hates sin, which made the Prophet to burst forth into that admiration, Micah 7. 8. Who is a God like to thee, that taketh away iniquity, and passeth by the transgression of the remnant of his heritage? This we shall the better believe to be so, by considering three points: First, that though the Lord hate all sin even in his own servants, and they dislike themselves for it, yet he liketh never the worse of them for their frailties. job, we know, showed great impatiency, job 3. insomuch as afterwards, when he considered how he had carried himself, he saith, Chapt. 42. 6. I abhor myself, and repent in dust and ashes: but God seeth no such matter in him, God counteth him a most patient man; when he condemned himself, God justified him, joh 42. 7, 8. and twice chargeth his friends thus, Ye have not spoken of ●…e the thing that is right, like my servant job. The like we shall see in David, he complaineth of himself, Psalm 40. 12. that his sins were more than the hairs of his head: therefore his heart failed him. But the Lord had a far better opinion of him, than he had of himself; for thus God saith of him, 1 Reg. 14. 8. that he had followed him with all his heart, and done only that that was right in his eyes. Secondly, these very works, wherein his servants have showed much frailty, he hath accepted of, and taken them in good part, and hath not been wont to reject the good works they have performed, because of the corruption they have showed in them, 2. Chron. 6. 8 Whereas it was in thine heart, to build an house to my Name (saith the Lord to David, yet was it ignorantly and fond done of him, to purpose such a thing without warrant from God, as appeareth, spoke I a word to any of the judges of Israel (whom I commanded to feed my people) saying, why have ye not built me a house of Cedars? 1. Chron. 17. 6.) thou didst well in that thou wast so minded. The like to this we may see in a prayer David made, Psal. 31. 22. I said in my haste, I am cast out of thy sight (and what more wicked or corrupt thought could any man have in prayer?) yet mark what followeth, Yet thou heardest the voice of my prayer, when I cried unto thee. God rejected not his prayer, though it were tainted with so foul a corruption. But what speak we of David? Esay 64. 6. All our righteousnesses (saith the Church) are like filthy clouts. But doth God therefore reject them? No: first, he accepteth them, and takes them in good part, they are acceptable to God by jesus Christ, 1. Pet. 2. 5. secondly, he delighteth, and taketh great pleasure in them, sweet is thy voice, Cant. 2. 14. thirdly, yea he will also reward them, not only in this life (yet godliness hath promises even of this life, 1. Tim. 4. 8.) but even with the reward of the inheritance, as the Apostle speaketh, Col. 3. 24. When the dead shall be judged, he will give reward, not only unto his servants the Prophets, and to his Saints, but to all that fear his Name, both small and great, Apoc. 11. 18.  
Thirdly and lastly, he is so far from rejecting his servants for any their infirmities, that of all other he hath most care of them that are most troubled with their infirmities; he showeth most tender respect unto them. In this respect, it pleaseth the Lord to compare himself to a careful and good shepherd, that showeth his care most of all towards those sheep, that are most weak and feeble in the flock. Esay 40. 11. He shall feed his flock like a shepherd, he shall gather the lambs with his arm, and carry them in his bosom, and shall guide them that are with young. And Ezek. 34. 16. I will seek that which was lost, and bring again that that was driven away, and will bind up that that was broken, and will strengthen the weak. In this respect it is said of Christ, Mat. 12. 20. Abruised reed shall he not break, and smoking flax shall he not quench. See an experiment of this in those two Apostles, which above all showed most weakness of Faith, Thomas and Peter; and you shall find Christ showed more tender respect to them two, than to all the rest. For Peter, Christ was most careful, that his resurrection should be revealed unto him, Mark 16. 7. Yea, 1. Cor. 15. 5. He was seen first of Cephas, and then of the twelve: yea, to him specially he gives the commandment to feed his sheep, joh. 21. 15. And for Thomas, see the care Christ had of him, john 20. 24— 26. first, he appeared again to his Disciples, when he was among them, and for his sake chiefly: secondly, he singles him out from the rest, and gives him sensible helps and means to confirm his Faith.  
The Reasons of this Doctrine are principally two: first, the love that the Lord beareth to our persons through Christ. Gen. 4. 4. God had respect to 
Reas. 1.  Abel, and to his offering. Through Christ, God is become our father, he beareth a fatherly affection to us; yea a far more tender affection than any of us that are parents can bear to our little ones, yea a mother may forget to have compassion upon the son of her womb, yet will I not forget thee, Esay 49. 15. And yet even we that are evil stand thus affected to our little ones, that we cannot loathe them, or neglect them for any out-breach, or looking asquint, or any other such like deformity; yea many a thing which in another man's eye is a great blemish (as the pocke-holes in the face, or such like) to us seemeth none at all; yea the weaker and more feeble any of our children are, the more tender we are over them: And this is much more so with the Lord toward his children, Psal. 103. 13. As a father hath compassion on his children, so hath the Lord compassion on them that fear him. Mal. 3. 17. I will spare them, as one spareth his own son, that serveth him.  
The second Reason is the respect the Lord hath to the work of his 
2.  own spirit that dwelleth in his children, and to the uprightness of their heart. Psal. 51. 6. Behold, thou lovest truth in the inward affections, therefore hast thou taught me wisdom in the secret of my heart. Uprightness of heart is the chief work of God's spirit, therefore David begs this so earnestly of God that he would renew a right spirit within him, Psal. 51. 10. and describes the man whose iniquities God hath forgiven to be such a one as in whose spirit there is no guile, Psal. 32. 2. Where God discerneth this, he will bear with many other wants. Though Asa had many foul faults, yet is he for this commended, Asa his heart was perfect with the Lord all his days, 1. Reg. 15. 14. But on the other side, it is said of Amazia, that (though he had not so many faults as Asa, but did in many things much better than he, yet) the Lord rejected him, and made not that account of him, as he did of weak Asa, he did that which was right in the sight of the Lord, but not with a perfect heart, 2. Chro. 25. 2.  
The Use of this Doctrine, Before I can deliver it, I must labour to prevent 
Use.  the abuse of it. For whereas this is the children's bread, many dogs, and whelps will be snatching at it, many a wicked and ungracious man will be ready to abuse this Doctrine to the blessing of himself in his ungodly ways, and say, The best have their faults, God is not so severe as to mark every thing that is said or done amiss, he will bear with the infirmities of his children, my heart is good, etc. But to such I say, they have nothing to do with this doctrine; but first, as of the godly I have said, that none of all their foulest sins shall ever be imputed to them: so to thee I say, that all, even the least sin that ever thou committedst, shall be laid to thy charge, know thou that for all these things, God will bring thee to judgement, Eccles. 11. 9 of every idle word that such men shall speak, they shall give account at the day of judgement, Matth. 12. 36. Secondly, As the duties the godly have performed, even those that have been most full of blemishes, shall be accepted and rewarded; so the very best things▪ that ever thou didst, are abominable to God, and shall increase thy condemnation, the sacrifice of the wicked is an abomination to the Lord, Pro. 15. 8. Thirdly, As the foulest sin that ever a godly man fell into, was but his infirmity, so the least offence that ever thou committedst is a reigning sin. And because thou comfortest thyself so much in this, that the godlyest have their faults, and thy sins are but thine infirmities; I will show thee sundry differences between the faults of the godly, and thy sins, between the infirmities of the one, and the reigning sins of the other.  
First, Before the committing of it; The regenerate man doth not commit any foul sin with purpose and premeditation of heart, but he is overtaken before he be aware, and slippeth suddenly into it through the violence of tentation. Thus Paul describeth the sin of a regenerate man, Gal. 6. 1. If any be fallen by occasion, overtaken with any fault. So David speaks of himself, Psal. 39 22. I said in my haste, I am cast out of thy presence, and 116. 11. I said in my haste, all men are liars. The purpose and desire and resolution of the heart in every regenerate man, is to please God in all things. Esay 26. 8. The desire of our soul is to thy name, and to the remembrance of thee. See an example of this in two that fell into the foulest sins, of any regenerate man we read of in Scripture, David and Peter. What the purpose and full resolution of David's heart was, you may see, Psal. 119. 106. I have sworn, and will perform it, that I will keep thy righteous judgements. How fell he then into so foul a sin? Surely he was suddenly overtaken with some passion of lust before he was aware, and so he fell. So likewise of Peter we may see, what the full purpose and resolution of his heart was, Matth. 26. 33. 35. Though all men should be offended by thee, yet will I never be offended: though I should die with thee, yet I will not deny thee. How fell he then into so foul a sin? Surely he was suddenly overtaken with a passion of fear, before he was aware, and so he fell. Now it is quite contrary with the unregenerate man; For he fears not to sin, Pro. 14. 16. The fool rageth and is careless, he commits sin with prepensed purpose and determination of heart. Psal 364. He imagineth mischief on his bed; he setteth himself upon a way that is not good, and doth not abhor evil, Rom. 13. 14. He takes thought for the flesh to fulfil the lusts of it. Yea (as if their inclination to evil by nature were not strong enough) They draw on Iniquity with cords of vanity, and sin as with cart ropes, Esay 5. 18.  
The second difference is in the diverse disposition of their heart, even at that time when they do sin. The regenerate man never falls totally into any sin, nor commits it with the whole sway of his soul, with full consent of his will. But when the flesh tempteth and draweth him to sin, the spirit resisteth the motion, and draws another way, even when they sleep their heart waketh, Cant. 5. 2. 1. john 3. 9 He that is borne of God sinneth not, neither can he sin; because the seed of God remaineth in him. Gal. 5. 17. The flesh lusteth against the spirit, and the spirit against the fl●…sh; and these are contrary one to another; so that ye cannot do the same things that ye would. He obeys sin as the slave doth his master. Rom. 7. 14. This (though it be not always felt by himself, yet) to another that is a spiritual man, it will appear by two notes:  
1. Try them even when they are at the worst, and some grace will appear in them; blow away the ashes, and ye shall discern some sparkles of grace in them, see this in David's readiness to yield to the reproof of Nathan and to confess his sin even when he had fallen so fearfully, and lain so long in his sin, 2. Sam. 12. 13. And in praying and crying to God, and calling him most affectionately his God, even when he thought (in his passion and tentation) that God had forsaken him, Psal. 22. 1. As if thou come to the poor distressed Christian, that complains he is but an hypocrite, and utters many words, savouring of nothing but infidelity and despair; and ask him whether he be not afraid to offend God, and love not his children, etc. and he cannot deny this; or if he do, yet mayst thou evidently discern, that he speaketh falsely against himself.  
2. Observe them, and thou shalt find their joy is not as it hath been, after once they have yielded to the temptation, that made David cry, Make me to hear joy and gladness that the bones that thou hast broken, may rejoice, Psal. 51. 8. so we shall find the two Disciples that were going to Emaus, when they began to doubt and waver, were made sad in heart by it, Luke 24. 17. It is with them in this case as it was with Rebecca when she felt the two twins struggling with her, Gen. 25. 22. When they say, they have no Faith nor Grace in them, ask them whence then comes this sorrow, and paleness, and loss of sleep, etc. Now the wicked man is of a quite contrary disposition: for he is all flesh, and hath no such resistance in himself, (unless it be, first, from the light of his natural conscience, for the effect of the Law is written in their hearts, as the Apostle speaketh, Romans 2. 15. or, secondly, from the repugnancy of his lusts between themselves, their lust's war in their members, james 4. 1.) Luke 11. 27. All things are at peace: he sins willingly, and with all his heart, john 8. 44. Ye are of your father the Devil, and the lusts of your father you will do.  
A third difference is the diverse disposition of heart, after they have committed sin: For the godly is wont to find much pain and grief in his heart, much remorse of conscience, even for the smallest sins he hath committed against God; as we see in David, his heart smote him for cutting off the skirt of Saul's garment, and for giving commandment for the numbering of the people, 1. Sam. 24. 6. 2. Sam. 24. 10. and in Paul, the remnants of original sin in him, made him cry out, o wretched man that I am, etc. Rom. 7. 24. If sin be an infirmity, it will put the heart to this pain, as all bodily infirmities will the body. And though David lay long in his sin, before he could recover himself by sound repentance, yet from the day he committed his sin, this remorse began in him, and he never found true joy again, till he had effectually repent, Psal. 51. 8. Now it is not so with the wicked, but after many foul and heinous sins their hearts are as quiet, and as jocund as before: An example of this we have in Joseph's brethren, after they had conspired to slay him and (being dissuaded from it) had stripped him of his cote and cast him into a pit, they sat down to eat bread, Gen. 37. 24, 25.  
Another difference there is in the diverse disposition of their hearts, after they have committed sin; which is the fourth and last difference. The godly cannot continue in sin, but after he hath fall'n, he riseth again: yea, he obtaineth further strength against his corruption, and power to forsake his sin; so that he will not be so apt to fall into it again, as he was before. True it is, a regenerate man may fall into the same sin again, neither can any man define how oft, and into how heinous sins a man that is sound regenerate may fall: yet do we not find, that any child of God hath fall'n oft into the same heinous and scandalous sins. Indeed, in a smaller slip of concealing his wife, and causing her to say she was his sister, we find Abraham taken twice, Gen. 12. 13. and 20. 2.  
But for their foul sins we shall find, that Noah was never drunk but once; nor David committed adultery but once; neither Peter returned ever again to his Apostasy; nor Paul to his persecution, after they had once repent. This is expressly said of judah, after he truly saw his sin, he knew Tamar again no more, Genesis 38. 26. Secondly, it's made a property of them that are in Christ jesus, in the state of grace, that they walk not after the flesh, Rom. 8, verse 1. Though they cannot kill or restrain all outward lusts, yet they are made able to keep them from reigning in them, so as willingly to obey it in the lusts thereof, as the Apostle speaketh, Rom. 6. 12. but they (by little and little, at the least in the unfeigned desire and endeavour of their hearts) do mortify the deeds of the body by the spirit, Rom. 8. 13. And it is a shrewd sign, that it reigns, when it hath once the body at command, which made the Apostle say, Let not sin reign in your mortal bodies, neither yield you your members as instruments of unrightonsnes unto sin, Rom. 6. 12, 13. On the other side, he is called an enemy of God, that (Psal. 68 21.) goes on in sin. And 2. Pet. 2. 19 its made a note of a graceless man, when he cannot cease from fin. The Reason is plain, because the virtue of Christ's death is never separated from the merit of it. When the merit of it is effectual to justification, and pardon of sin, than the virtue of it is effectual to sanctification, & to the destroying of the power of sin, when once the Lord hath sprinkled clean water upon us, and (through the imputation of Christ's sufferings and righteousness) made us clean; when he hath thereby cleansed us from all the filthiness of our sins, than he will also give us a new heart and a new spirit he will put into us, he will take the stony heart out of us, and give us a heart of flesh, Ezek. 36. 25, 26. He so speaks peace unto his people, and to his Saints, that they may not turn again unto folly, Psal. 85. 8. Now the unregenerate man continueth and walketh in sin; yea, like the dropsy man, the more he sins the more he may: one foul sin, being as a shooing-horn, to draw on another.   

Lecture the ninety eighth. August 27. 1611. JOHN FOUR L.  
NOw (having the last day, prevented the mistaking and abuse of it) it remains that we proceed to the Uses, that are to be made of this Doctrine, and they are principally three:  
The first is for instruction, to teach us, that for as much as the Lord rejects 
1.  none of his children for their infirmities, but loves and esteems of them nevertheless for their weakness: Therefore we should learn, not to despise or reject any child of God, because of his infirmities: for therein the perfection of a Christian shall appear, even in following and striving to be like his heavenly father, Matth. 5. 45. And we are his children, when we resemble him, and are of his disposition, be ye therefore followers of God as the are children, Epes. 5. 1. And will any of us seem to be holier than God? to dislike sinners more than he doth? That were gross hypocrisy.  
Object. But you will say, there is small consequence in this reason: seeing they that are Gods children, and upright in heart, are perfectly known to him, so are they not to us. If we knew who were God's Elect, and who had upright hearts indeed, we would hold ourselves bound to love and bear with all such, notwithstanding many weaknesses that we discerned in them; but we know the world is full of hypocrites, that will make a good profession, and yet have but false hearts.  
Answ. I answer, that if a man profess the fear of God, and his course of life be agreeable thereunto, though he have many frailties, we are bound to esteem him the child of God. Rome 8. 1. They are in Christ jesus that walk not after the flesh. And 1. Sam. 16. 7. Man judgeth according to the outward appearance. And though we may well be deceived in this, because men's hearts are deceitful, jer. 17. 9 yet this is a safe and holy error, I may say: Our judgement, though it be erroneous in this, yet it is the judgement of true charity: and therefore such as God commands, and we may have comfort in 1. Cor. 13. 5. It thinketh not evil, verse 7. It believeth all things, it hopeth all things. Now it cannot be denied, but in many of these there be sundry infirmities; in some, error in judgement; in other, much frowardness, unthankfulness, pride: nay, in some, foul faults and slips in their conversation. I say not, that thou art bound to think well of all that professors do: No, we heard the last day, the Lord favours not the faults of his dearest children.  
But three duties thou owest to every one, that so profess the fear of God.  
First, thou must delight, and gladly take notice of the good things that are in him; observe him well, to see if you can discern any one testimony of soundness of heart, any one sign of the life of grace, and gladly take notice of it, Let us consider one another saith the Apostle, Heb. 10. 24. and 1. Cor. 16. 17, 18. Having spoken of the excellent things that were in Stephanus, Fortunatus, and Achaicus, he chargeth the Church, that they should know, or acknowledge, such men. Therefore it is to be wished, that Christians, when they meet, would exercise themselves so, as they might have proof of that grace that is in each other: and this would exceedingly increase love.  
Secondly, because if he do in any measure sound fear God, thou art bound to honour him in thine heart, Psal. 15. 4. None shall go to heaven that cannot honour them that fear the Lord. Therefore you must not be glad, but loath to see or hear of his faults or infirmities. Thou shouldst do to every child of God, because thou art bound to honour him, as Sem and japhet did to Noah, because they were bound to honour him, Gen. 9 23. cover his nakedness. Every one of us should count it a foul corruption in our nature, be ashamed of it, bewail it to God, and strive against it, that we are so like the Beetle or Horseflie, that if he fly into a field that is never so full of sweet flowers, yet if there be but a little filthy dung in it, his eye and scent is only to that, and upon that only will he light. So are we apt to pass by all the good things that are in any Christian, but his slips and infirmities we gladly observe, we hear and inquire of them with great delight. Matthew 7. 3. And why seest thou the mote that is in thy brother's eye, etc.  
Why art thou so curious an observer of his smallest infirmities? And yet this is not the corruption of wicked men only, but even of the professors of God's truth, that they hear nothing, they talk of nothing so willingly, as they do of the faults of others, even of their brethren. Psal. 50. 20. Thou sittest and speakest against thy brother, etc. There is no talk that men will sit so long at, and so willingly as this. Pro. 18. 8. The words of a tale-bearer are as flatteries, and they go down to the bowels of the belly. O if the Lord should so gladly pry into all the faults of his servants, as we that are fellow-servants, do into the infirmities one of another, who were able to abide it? Psal. 130. 3. If thou, O Lord, shalt straight mark iniquities, O Lord, who shall stand? Let us therefore in this also show ourselves the children of our heavenly father; that as he doth unwillingly see the faults of his children, he hath not beheld iniquity in jacob, Num. 23. 21. and passeth by many of their transgressions, Micah 7. 18. so let us learn to do. Let us be loath to see and hear of the infirmities of God's servants.  
Thirdly, thou must take heed, that when his infirmities and faults be such, as thou canst not choose but take notice of, then that thou despise him not, nor reject him for his infirmities: not for error in judgement, Let not him that eateth despise him that eateth not; and let him that eateth not judge him that eateth. Why dost thou judge thy brother? or why dost thou set at nought thy brother? Rom. 14. 3. 10. not for infirmities and slips in his life and conversation. Mat. 18. 10. See that ye despise not one of these little ones. Where our Saviour calls the faithful so, neither in respect of their stature, as verse 2. nor in respect of their poverty and contemptible estate in the world, but in respect of their many errors and infirmities; as is plain by the comparison he useth, vers. 12. It is not lawful to despise so little and mean a Christian, as (through his errors and falls) is like unto a stray and lost sheep. And mark our Saviour's reason for this, vers. 10. Because God despiseth them not, but makes great account of them, and hath appointed his Angels to guard and attend them: yea verse 11. he sent his Son into the world, chiefly for their sakes; therefore must we take heed we despise them not. Now it is certain, that many offend this way, that take themselves to be right good Christians; they that pretend great love and respect to good men, and even to all them that fear God, yet will be found to be despisers of these little ones. This will appear evidently in three things.  
First, by the aptness that is in Christians, to judge one another. If any differ from them in judgement, but even in the controversies of our Church, about matters of ceremony. If we discern in any professor never so little frowardness, or unthankfulness, or pride, or such like corruption (though both the one and the other do profess the fear of God, not in word only, but in their whole conversation) strait we are apt to conclude, surely he is but a carnal man, he is but an hypocrite, there is no soundness or sincerity of heart in him. Now this is a plain despising of Christ's little ones. When the Apostle had said, Rom. 14. 34. Let not him that eateth, despise him that eateth not: he adds presently, And let not him that eateth not, judge him that eateth: for God hath received him. Who art thou that condemnest another man's servant? he standeth or falleth to his own master.  
The second sign of this is, the aptness that is in Christians, to estrange themselves one from another in affection, in countenance, in society, for every small infirmity they discern one in another. This is also a plain despising of Christ's little ones, and a spice of that foul sin, that the Prophet notes in the hypocrites of his time, Esay 65. 5. Which say, Stand apart, come not near me: for I am holier than thou. Of our Saviour we read, that though his kinsfolks, and all the company that met at the wedding in Cana of Galilee, were addicted to the superstitious purifications of the jews, yet did not he for that their error in judgement and practice, shun their company and society, john 2. 6. And of the first Christians in the Primitive Church it is said, Acts 2. 42. that as they did join together in the Apostles Doctrine, and fellowship, and breaking of bread, and prayers; so they were not strange one to another, but maintained a sweet fellowship and society together. vers. 46. They did eat their meat together with gladness, and singleness of heart. And so should we (doubtless) do upon the same ground. Certainly, they that are of the same mind in all substantial points of Religion, and are enlived and guided by the same spirit of grace, ought not to be strange one unto another. Not love only, but brotherly kindness is required of us one toward another, 2. Peter 1. 7.  
A third sign of this is, the general neglect of all means, to reclaim or strengthen a weak brother: we are apt to observe every fault in a weak brother, to dislike him for it, to speak of it also to others; but neither by prayer to God, nor by brotherly admonition will we seek to reclaim him. This is a plain despising of Christ's little ones, count him not as an enemy, but admonish him as a brother, 2. Thess. 3 15. we count him not as a brother, but as an enemy, whom we refuse to admonish. Now because this is so general a fault, and such a fault, as greatly hindereth not only the love that should be among us, and the comfort that Christians might find in their mutual society, but also the growth of grace and religion in the Church; I will therefore show you out of God's Word, by what means every one of us may master and sudue this corruption in ourselves.  
The first is, the consideration of the commandment of God, whereby we are so oft and straightly charged, to show our love and tender respect to Christ's little ones. We know it is oft made a certain note of one that is in the state of grace, when he can love the brethren, when he can love a Christian, because he is a Christian; and he that loveth not his brother, abideth in death, 1. john 3. 14. Now this is no certain argument, that we love the brethren, when we can love and esteem such, as excel in grace (for so far forth many a wicked man hath loved God's servants, Herod himself reverenced and esteemed of john, Mar. 6. 20.) but therein appears the truth of our love, when we can love such a one as we know to be a brother, though we do see sundry faults and infirmities in him. The loving of all the Saints, is oft noted for an argument of this true love, Ephes. 1. 15. Col. 1. 4. Phil. 1. 5. Mark therefore how oft we are charged with this respect to the weak Christian, him-that is weak in the faith receive you, Rom. 14. 1. we that are strong aught to bear with the infirmities of the weak, Rom. 15. 1. Take heed lest by any means this liberty of yours become a stumbling block to them that are weak, 1. Cor. 8 9 If any be overtaken in a fault (through infirmity) ye that are spiritual, restore such a one in the spirit of meekness, Gal. 6. 1. support the weak, 1. Thess. 5. 14.  
Secondly, the consideration of this, how many and how gross infirmities may be in a man, whose heart yet is found and upright before God. If thou knewest a man to be God's child, and a temple of the Holy Ghost, thou durst not but love him, and esteem well of him; but thou canst not be persuaded, that such and such, in whom thou seest so many faults, can possibly be God's children. Consider therefore, and weigh this well, that a man may be the child of God, and sound regenerate, and yet have many strange infirmities in him. A man may be very ignorant of many truths; yea, though he have never so many means to inform him in the truth, he may be long ere he can be persuaded of many truths, and yet be God's child: of all the elect Apostles it is said even after Christ's resurrection as yet they knew not the Scripture, that he must rise again from the dead, john 20. 9 See also what pride and ambition was in james and john, Mar. 10. 37. what strange peevishness and frowardness was in Barnabas, Acts 15. 39 See how impatient job was, job 3. 1. and how rebelliously jonah murmured against God, jonah 4. 3. 8, 9 how Peter and Barnabas both dissembled, Gal. 2. 13.  
These things I repeat, not to encourage or give comfort unto any, that live securely in any of these or the like sins: For, first, he that doth so, sins presumptuously, and hath cause to fear, God will never be merciful unto him, Deut. 29. 19 specially, when he stumbles at the Word, and makes that a Bawd to his sin, and an imboldner of him in it, 1. Pet. 2. 8. Secondly, none of these, whom I have named, did walk in these sins, nor wallow in them. But I speak this, only to stay men from judging rashly of other men, for their faults. Surely, if we should see in any that profess Religion, far less faults than these that I have named, we would be ready to cry, Are these your professors? Fie upon these hypocrites; for shame follow Sermons no longer; carry the Bible no longer under thy arm. But stay thyself, man, and say as Psal. 73. 15. If I say, I will judge this, behold, I should offend against the generation of thy children.  
The third means to preserve us from rash judgement, is the serious consideration of our own frailties, how many and gross they have been, and that even since the time of our calling. This remedy we shall find prescribed, jam. 3. 1. My brethren, be not many masters, or teachers: and mark the reason, which he prescribeth as a remedy, Ver. 2. For in many things we fin all. So, Gal. 6. when he had said Ver. 2. Bear ye one another's burden, he addeth, Ver. 3. For if any man seem to himself that he is somewhat, when he is nothing, he deceiveth himself. And Ver. 4. Let every man prove his own work. Mat. 5. 5. He that is poor in spirit, and can see, and mourn for his own sins, will be meek: that is, void of pride and malice against others. Mat. 7. 5. Hypocrite, first pull out the beam out of thine own eye.  
The fourth remedy against this corruption, is, the evils and dangers that a man shall draw upon himself by this sin; and those I find to be principally three: First, thou shalt be sure to find others, that will be as apt to censure, and mislike, and slander, and judge thee, as thou hast been to do thus unto thy brother; that will have as little care of thy credit, as thou hast had of the credit of thy brother. This is plain, Matth. 7. 1, 2. and Luke 6. 38. it is said, that men shall meet the same measure to us again, that we have measured to other men. Secondly, this will provoke the Lord to leave thee to thyself, and to give thee over to the power of the like temptation, whereby thy brother was drawn to evil: this reason the Apostle gives, Considering thyself, lest thou also be tempted, Gal. 6. 1. And certainly to this may many impute their own foul slips, that they were so rigorous and extreme in the censuring of the frailties of their brethren, when themselves seemed to stand. Thirdly, this will provoke the Lord to be more sharp and extreme in his judgement upon thee: His Lord was wroth, and delivered him to the torments, till he should pay all that was due unto him, Matth. 18. 34. He shall have judgement without mercy that hath showed no mercy, jam. 2. 13. Whereas therefore the best of us have cause to pray, as Psal. 143. 2. Enter not into judgement with thy servant, for in thy sight shall no man living be justified: let us be more sparing and charitable in censuring of our brethren.   

Lecture the ninety ninth. Septemb. 3. 1611. JOHN FOUR L.  
IT followeth that we come now to the two other uses that are to be made of the Doctrine that we heard the last day.  
The second use then that this Doctrine serveth unto, is for the comfort and encouragement of all the godly. It may make them cheerful and comfortable at all times, in all the occasions of their life. And this encouragement the best of God's servants have need of; for we shall find by experience, that many who have greatest care to serve God, and to please him in all things, have sadder hearts, and are subject more to fears than any others. And if we inquire into the cause of it, we shall find, it groweth from this principally, that the conscience of their many frailties and infirmities, putteth them into continual fear, that they are not in God's favour, that he accepteth nothing that they do. This hath been the old complaint of God's people, Esa. 49. 14. Zion said, the Lord hath forsaken me, and my Lord hath forgotten me. Now we have heard in this Doctrine, that if a man have in him the least dram of saving grace, if he be able to say, he is no hypocrite, though he have many frailties, his heart is upright, then may he assure himself, that the Lord will not reject him, nor like the worse of him for any of his infirmities, as the Lord answereth his people in the same place, Can a woman forget her sucking child, that she should not have compassion of the son of her womb? yea, they may forget, yet will I not forget thee, Esa. 49. 15. so that such a one is bound to strive against the heaviness and uncheerfulnesse of his own heart, and to say to his soul as David doth, Psal. 4●…. 11. Why art thou cast down, O my soul, and why art thou disquieted within me? True it is, that every Christian man hath in himself cause enough of sorrow, and he ought to mourn, not only for every evil action that he hath committed through infirmity, but even for the wants and corruptions that he espieth in his best works: for so did Paul, even for this cause, O wretched man that I am, saith he, Rom. 7. 24. Yea, he is only an happy man, he only shall find true comfort that is able so to mourn, Mat. 5. 4. yet hath he not so much cause of sorrow in himself, as he hath to rejoice in the Lord: yea it is a greater sin not to rejoice in God's goodness, than not to mourn for his own corruption. Therefore it is very well worth the observing, how often and with what earnestness this duty is enjoined the faithful by the Lord, Be glad in the Lord, and rejoice ye righteous; and shout for joy, all ye that are upright in heart, Psal. 32. 11. Finally, my brethren, rejoice in the Lord, Phil. 3. 1. Rejoice in the Lord always, and again I say rejoice, Phil. 4. 4. Rejoice evermore, 1 Thess. 5. 16. To conclude therefore this first encouragement, I would have these men to consider: First, they dispraise the Lord their Master much, by being so heavy and uncomfortable. As the King that Nehemiah served, could not abide to see his servants sad, Neh. 2. 1. no more can the Lord; he delighteth in the peace and comfort of his servants, Psal. 35. 27. and is much offended with them, if they serve him not with joyfulness, and with a good heart, considering how bountiful and good a Master he is, Deut. 28. 47. Secondly, that they discredit their Master's service, and do what lieth in them to alienate men's hearts from the liking of it. And indeed, what one thing causeth natural men more to dislike Religion, than this? whereas God maketh this the only privilege of his servants, and that that should greatly commend his service unto men, Esa. 65. 13, 14. that when others shall be ashamed, and cry, and howl, his servants shall rejoice and sing.  
The second encouragement that this Doctrine yieldeth to the godly, is this: It may make them willing and desirous to serve the Lord, to the uttermost of their endeavour, and even to thrust and enforce themselves gladly to do him any service. The most men we see do fly God's service, and count it more base and painful, than any bondage and drudgery in the world, as the Israelites did esteem the house of God, to be an house of greater bondage and misery, than Egypt itself, Were it not better for us to return into Egypt, say they, Numb. 14. 3. Yea, we shall find, that Gods own children have oft times no heart at all to do him that service, that he requireth; but are ready to shift it off, as jonah did, jon. 1. 2, 3. and the chief thing that alienateth man's heart from religious duties, is this; That men find they cannot perform them in that manner that God requireth; and therefore they have no heart to do any thing at all. It was the excuse that the unprofitable servant made for his idleness, and doing nothing in his Master's service, I knew thee, that thou art a hard man, saith he, Matth. 25. 24. And indeed, if the Lord our God were so hard and strict a Master, as would accept of no service, unless it were done in all points according to his commandment, and would bear with no frailties and infirmities in his servants, what mortal man could serve him with any comfort and delight? True it is, and it cannot be denied, that that to the natural man it is utterly impossible, to do that service God requireth. That which our Saviour speaks of the covetous man, may be said also of the voluptuous, proud, malicious, and ignorant man, Luke 18. 25. It is easier for a Camel to go thorough the eye of a needle, than for him to enter into the Kingdom of God. Yea, it is certain, that even to the regenerate man, God's service is painful, and full of difficulty. This we shall find said of the first degree of it: viz. the forsaking of ourselves, and of all known sins. If any man will come after me, let him deny himself, and take up his cross daily, and follow me, Luke 9 23. Resist not evil; but whosoever shall smite thee on the right cheek, turn to him the other also; and is any man will sue thee at the law, and take away thy coat, let him have thy cloak also, Mat. 5. 29, 30. And the like may be said of every spiritual duty. To say a prayer is an easy thing; but no man can pray aright without great striving and labour, Lift up thy prayer, Esa. 37. 4. Unto thee O Lord do I lift up my soul, Psal. 25. 1. Strive together with me in your prayers to God for me, Rom. 15. 30. To sit at a Sermon an hour is an easy thing; but to hear, as we ought to hear, is a painful thing; to incline our ear, and to apply our heart, Pro. 2. 2. And in a word, to make a profession of Religion, as most men do, hath no hardness in it; but the whole course of his life, that is a Christian indeed, and not in show only, is called by our Saviour, a striving to enter in at the straight gate, Luke 13. 24. But yet, if we knew well the disposition of this Master whom we serve, and in what manner he requireth service of us, we would confess, that his service hath neither any impossibility nor hardness in it at all; but we would acknowledge that to be most true, which both our Saviour and the Apostle speak of, Mat. 11. 30. My yoke is easy, and my burden is light. 1 joh. 5 3▪ His commandments are not grievous. Yea, we would account his service the most perfect freedom, and esteem it to be the greatest happiness in the world, to be admitted unto it. That which the Queen of Sheba spoke of Salomon's servants, may much more fitly be spoken of them that serve the Lord, 1 Reg. 10. 8. Happy are thy men, and happy are these servants, which stand continually before thee. When God first established his Worship under the Law, the people did so strive, who should be most forward in serving him (even to the parting with of their goods by contributing to his Tabernacle) as that Moses was fain by solemn proclamation to stay them, Exod. 36. 6. And in the first times of the Gospel, men were so forward in offering themselves to serve God in the work of the Ministry (though that calling was then subject to much more hardness and danger, than now it is) and women also were so forward in offering themselves to serve him, in the office of Church-Widowes, (which, you know, required much base and painful service) that the Apostle was fain to give charge, not to admit all that so offered themselves; but such only as were qualified according to his direction, 1 Tim. 3. & 5. And surely, if we knew our Master's disposition well, we would all be as forward and desirous to thrust ourselves into his service, as they were; for one hour that we have been wont to spend in his service, we would willingly spend three. Yea, the more time our calling would permit us to spend in his service, the happier would we count ourselves: according to that, Psal. 84. 4. Blessed are they that dwell in thy house, they will be always praising thee. Consider therefore, and think oft (for thy encouragement) of the gracious disposition of thy Lord and Master: and that in these four points.  
First, he standeth not so much upon our actions, as upon our affections; though we be able to do very little, yet if he discern in us an unfeigned desire to do well, he is ready to accept us, Is there be first a willing mind, it is accepted, 2 Cor. 8. 12. He accepteth the will as the deed: Because Abraham was willing and ready to have offered up his son in sacrifice to God, the Holy Ghost saith of him, that he did offer him up, Heb. 11. 17. And for this cause Paul saith of Aquila and Priscilla, that for his life they laid down their own necks, Rom. 16. 4.  
Secondly, he much more esteemeth of this unfeigned desire of our heart to do better, than if we could do any thing never so well, when he seeth us willing, and sorry that we can do no better: The Apostle praiseth the Macedonians for this, that their will exceeded their ability, 2 Cor. 8. 3. So doth he the Corinthians, that they had begun before, not only to do, but also to be willing and forward a year ago, 2 Cor. 8. 10.  
Thirdly, if he see our heart set and resolved to do his will, in any duty he hath enjoined us, he will be ready to help us, and make that easy to us, which was full of difficulty and impossibility before: Draw nigh to God, and he will draw nigh to you, jam. 4. 8. Arise, and be doing, and the Lord shall be with thee, 1 Chron. 22. 16. Deal courageously, and the Lord shall be with the good, 2 Chro. 19 11.  
Fourthly, with how much the more labour and difficulty he findeth we have served him in any duty, and by how many the more tentations and lets we have striven against, in doing of it, by so much the more acceptable shall our service be unto him, God is not unrighteous to forget your work and labour of love, Heb. 6. 10. And who would not be glad to serve such a Master?  
The third and last encouragement that this Doctrine yieldeth to the godly, is this, that it may cause them to sing at their work, and to take much 
3.  comfort, even in the poorest service they are able to do unto God. A wonderful thing it is to see, how little joy men take in good duties; and the true cause of it is this, that they are apt to doubt, when they do any good duty, they do it not well, nor in that manner as they ought; and if they espy any infi mitie and corruption of the flesh, that mixeth itself with th●…●…orke of the spirit in any good action they have done, (though they have striven against it, and grieved sore it) they are strait apt to think, that God will judge of their work according to that corruption, and reject it. True it is, and cannot be denied, but that the godly may find cause enough in themselves to be humbled, even for their best actions when they have performed them, and to cry with Nehemiah, Remember O my God concerning this, and spare me according to the greatness of thy mercy, Neh. 13. 22. and they have also cause of fear before they undertake them, nay it is not possible we should do any good duty well, unless we do it in fear. None of us can preach well, unless we undertake this business with fear lest we should not do it well, and approve ourselves to God: in it Paul professeth of himself, that he was (in the exercise of his Ministry among the Corinthians) with them in weakness, and in fear, and in much trembling, 1 Cor. 2. 3. None of you can hear well, unless you come with fear and reverence, unless ye be humbled at the Lords feet to receive his word, Deut. 33. 3. Paul praiseth the Corinthians for this, and saith, Titus joyed much to see it in them, that they received the doctrine and Ministry of Titus with fear and trembling, 2 Cor. 7. 15. In a word, we cannot pray or do any other religious duty well, unless we undertake it in fear, lest we should not perform it as we ought, Serve the Lord with fear, Psal. 2. 11. Let us have grace whereby we may serve God acceptably, with reverence, and godly fear, Heb. 12. 28. Nay we cannot conscionably and well perform any duty in our Christian conversation, unless we do it in fear: Servants must obey their masters with fear and trembling, Ephes. 6. 5. Yet as there must be in us this fear rising from the apprehension of the Lords holiness, and our own great insufficiency to do any good duty; so must there be in us joy and gladness of heart, rising from the consideration of the Lords goodness, and readiness to take in good part the poor service we do unto him. There must be in us in every service we do unto God, these two contrary affections; fear, in respect of our own unworthiness and insufficiency; joy and gladness of heart, in respect of the gracious disposition of the Master whom we do service unto. This is that the Prophet meaneth, Psal. 2. 11. Serve the Lord with fear, and rejoice with trembling. We should come with cheerful and glad hearts to his service, Serve the Lord with gladness, come before his presence with singing: enter into his gates with thanksgiving, and into his courts with praise; be thankful unto him, and bless his name. For the Lord is good, his mercy is everlasting, and his truth endureth unto all generations, Psal. 100 2, 4, 5. and so should we depart from it. And three Reasons there be may move us to do so.  
1 He will not straightly mark, but pass by and pardon many infirmities in our service we do to him with upright hearts, Who is a God like unto thee that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage: he retaineth not his anger for ever, because he delighteth in mercy, Mic. 7. 18. If thou Lord shouldest mark iniquities: O Lord, who shall stand! But there is forgiveness with thee that thou mayest be feared. I wait for the Lord, my soul doth wait, and I trust in his word. Let Israel hope in the Lord, for with the Lord there is mercy, and with him is plenteous redemption, Psal. 130. 3, 4, 5, 7.  
2 He doth not exact of us that we utterly banish all corruption, so as it may not dwell in us, but only that we should not suffer it to reign in us, Rome 6. 12.  
3 He not only accepteth and taketh in good part the poorest service we do to him, notwithstanding our corruptions and frailties, but even delighteth and taketh great pleasure in them, Cant. 2. 14. He accounteth all our good works as the fruit of the Vine, Esa. 5. 4. Yea, it cannot choose but be so; for, Christ casteth of his odours into them, and so presenteth them to his Father, Reu. 8. 3.   

Lecture the hundredth. Septemb. 10. 1611. JOHN FOUR L.  
IT followeth now that we come to the third and last Use that is to be made of the former Doctrine, and that is, to exhort every man, that for as much as the Lord hath such gracious respect to all his servants, in whom he doth discern truth and uprightness of heart: he will bear much with them, and accept of them and their services, notwithstanding all their infirmities; that therefore we would every one of us labour by diligent trial, and examination of ourselves, to find that there is this truth and uprightness in our hearts. Now to stir up myself and you all to this care; let us consider these three things. First, the blessed estate and condition of that man, who is sound and upright in heart. Secondly, the dangerous estate of the man that is an hypocrite, and hath a false heart. Thirdly, the difficulty of discerning the uprightness of the heart, and putting a difference between him that is an hypocrite, and him that is upright in heart. And for the first, the man that knoweth his heart void of hypocrisy, though he have many 
1.  weaknesses and frailties, may be sure that he is God's child, and may be out of doubt that he is in God's favour, and that nothing shall ever be able to separate him from the love of God. It is oft said, the Lord valueth and esteemeth of every man's actions, according to the heart they proceed from. jer. 17. 10. I the Lord search the heart, and try the reins, even to give every one according to his ways. 1 Reg. 8. 39 Be merciful, and do, and give to every man according to all his ways, as thou knowest his heart. He accepteth Abel's sacrifice, not cain's; abraham's laughing, not Sarah's; mary's question, not Zacharies'; esteemeth more of a cup of cold water that one giveth, than of many thousands that another giveth, of the widows two mites, more than of all that the rich men cast into the treasury, Luke 21. 3, 4. And when the Holy Ghost speaketh thus, his meaning is to say, God esteemeth every man according to that grace he discerneth in him; the man that hath any saving grace in him, he acknowledgeth for his own; and the words and actions that proceed from his grace and spirit, he will accept of. In this respect, they that have received the Spirit of God, are said to have the Lords mark, Ezek. 9 4. and the Lords seal upon them, Eph. 4. 30. But why is this respect that God hath to the grace of his Spirit, called, the beholding of the heart, the respecting of the heart? Surely, because the heart is the chief and most proper seat of God's grace, and of the spirit of regeneration in every man; the seed of God is sown in the furrows of the heart, 1 joh. 3. 9 Therefore also is the regenerate part called oft the inner man, Rom. 7. 22. 2 Cor. 4. 16. Eph. 3. 16. and the hid man of the heart, 1 Pet. 3. 4. Now as God esteemeth of every man's actions, according to that heart and inward grace it proceedeth from, so yet he esteemeth men, not so much according to the measure and quantity of grace they have, as according to the truth and soundness of grace, that he discerneth in them: and this is a comfortable point, if it be well considered. If a man have any one grace in him in truth and soundness (though it be but one, though that one be exceeding small and weak, as that little spark in the smoking flax; and, you know a very little spark will make flax to smoke, Mat. 12. 20.) he may be sure he is the child of God. Mark therefore how oft this is spoken of, as the most infallible note of God's child. joh. 1. 47. Behold indeed an Israelite (saith Christ of Nathaniel) in whom is no guile. Psal. 32. 2. Blessed is the man, to whom the Lord imputeth not iniquity. (But how shall we know this happy man, whose sins are forgiven? he addeth) and in whose spirit there is no guile. And Ver. 11. Be glad ye righteous, and rejoice in the Lord, (Yes, but who is righteous? If none may rejoice but those that are righteous, what are we the better? therefore he expounds himself in the next words) and be joyful all ye that are upright in heart. Hear what a prayer the Prophet maketh, Psal. 125. 4. Do good unto those that be good, and to them that are upright in heart. See the Lords answer to that prayer, Esa. 63. 8. He said, Surely they are my people, children that will not lie. So I was their Saviour. Mark what comfort the poor servants of God have found in this, Remember now O Lord I be seethe thee, how I have walked before thee in truth, and with a perfect heart, Esa. 38. 3.  
Now on the other side, consider the dangerous and fearful condition of every 
2.  hypocrite, of every man, who hath a false and unsound heart; for let such a one live never so civilly before men, yea, let him perform never so good duties, and such as God commandeth: yet, 1. He doth but lose his labour; God accepteth nothing that he doth: as it is said of Amazia, 2 Chro. 25. 2. He did that which was right in the sight of the Lord, but not with a sound heart. 2. His state shall be fearful in the life to come, as well as the state of the vilest liver. Mat. 24. 51 God will cut him off, and give him his portion with hypocrites: there shall be weeping and gnashing of teeth. 3. When God doth by affliction awaken his conscience, and discover to him the unsoundness of his heart, he hath usually as little comfort, as hope in God, he is wont to be as much overwhelmed with terrors and anguish of heart, as the most profane and lewd man in the world. job 27. 8. What hope hath the hypocrite when he hath heaped up riches, if God take away his soul? and 36. 13, 14. Hypocrites in heart increase the wrath: for they call not when he bindeth them; their soul dieth in youth, and their life among the whore-mongers.  
The third and last Reason, that may move us to examine our hearts well, 
3.  and try whether there be any truth and soundness in them, is, in consideration of the great difficulty that there is in discerning the uprightness of the heart: for, first, the heart of man is exceeding deceitful, jer. 17. 9 There is indeed an hypocrisy and falseness of heart, which is not unknown; but all hypocrisy is not so gross: a man may be an hypocrite, and have a false heart, and himself not know it. Secondly, a man that hath no grace at all, nothing but nature, may have many good things in him: First, he may be free from many sins, as the Pharisee gloried he was, Luke 18. 11. There was a kind of incest that was not heard of among the Gentiles, 1 Cor. 5. 1. Yea, more free than the child of God. Abimelech would never have desired Sarah, if he had known she had been another man's wife, Gen. 20. 5. Secondly, he may do many good things, The Gentiles which have not the Law, do by nature the things contained in the Law, Rom. 2. 14. and therein go beyond many a child of God; he may show much justice in his dealings with men. The Pharisee could say, Luk. 18. 11. I give tithes of all that I possess: he may give much to the poor, Mat. 6. 2. The hypocrite gave alms in Synagogues and Streets, and had a trumpet blown before him, which he would never have done, if his alms had not been large and bountiful: he may be a good neighbour, and a kind and thankful man to his friend, Mat. 5. 46. the Publicans were such; he may be apt enough to forgive an enemy, Ahab was even too apt to do so, 1 Reg. 20. 32. Thirdly, yea, he may have great shows in him of sanctification, he may feel in himself a check and remorse of conscience, when he hath done evil, by reason of the effect of the Law that is written in his heart, his conscience will sometimes be ready to witness against him, and his thoughts to accuse him, Rom. 2. 15. He may have some care and conscience to pray, as even the mariners had, jon. 1. 5. Yea, to join fasting with prayer, as the hypocrites profess they did, and glory in it, Esa. 58. 3. He may show great love to God's Word, and delight in it. Esa. 58. 2. They seek me early, and will know my ways, even as a Nation that did righteously. Yea, he may do this, not in show and pretence only, but unfeignedly: Mar. 6. 20. Herod heard john gladly. Yea, the Word may cause him to leave many sins he lived in before, and in many things to lead his life like a Christian. Mar. 6. 20. When Herod heard john, he did many things. And 2 Pet. 2. 20. it is said of certain hypocrites, That they had escaped from the filthiness of the world, through the knowledge of the Lord, and of the Saviour jesus Christ. You see then, no man may conclude thus, I have these and these good things in me; therefore I am God's child: but every man (if he be wise, and desire to provide for the sound comfort of his soul) had need to search and examine diligently, whether these things be the fruits of grace, and proceed from an upright and sanctified heart, yea, or no. Satisfy not thyself with shows and shadows of goodness. To this purpose belongeth that exhortation of the Apostle, 1 Cor. 13. 5. Examine yourselves, whether ye be in the Faith. Yea, we should pray to God to help us in this work, as David did, Search me O God, and know my heart, try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting, Psal. 139. 23, 24. Thirdly, there is much evil and corruption in every regenerate man; the good things that are in him, are as a little fire in such a heap of ashes, as a little corn in such a deal of chaff, mixed and intermingled with corruption, that it is hard for them to discern the work of grace in themselves, We all are as an unclean thing, and all our righteousnesses are as filthy rags, Esa. 64. 6.   

Lecture the hundred and one. Septemb. 17. 1611. JOHN FOUR L.  
IT remaineth, that we now proceed to that which the last day the time would not permit me to speak of: namely, to show how, and by what notes a man may certainly discern the uprightness of his own heart, and put a true difference between grace and nature, between the good things that are proper to the regenerate, and those good things that may be found in the hypocrite and carnal man. For to exhort you (as I have done) carefully to examine, whether there be truth of grace in your inward affections, may do you much more hurt than good, unless I shall also direct you, how that may be done, how you may come to know that. For our encouragement then (to make entrance into so profitable and necessary a matter) we must first understand this, that though it be difficult and hard, yet it is not impossible for a man that hath grace, to know assuredly that he hath it, to be undoubtedly persuaded of the truth and soundness of his own heart. It is true indeed, that it is a far more easy thing for a regenerate man, to discern that corruption that is in him, than that grace that is in him. When the Apostle speaks of the fruits of the flesh, Gal. 5. 19 he saith of them, That the works of the flesh are manifest: But when he comes to speak of the fruits of the Spirit, he saith not so of them, Verse 22. The grace of God's Spirit is a hidden and secret thing; and is called (therefore) the hidden man of the heart, 1 Peter 3. 4. and will not certainly be discerned, unless a man take great heed to observe and mark it well, to try and examine it. It is said of the good Merchant, that when he had found the hidden treasure (before he could be so certain, that it was the true treasure, as to be willing to sell all that ever he had to buy it) he was fain to withdraw himself (as Merchants use to do, that have great accounts to make) that he might try whether it was the true treasure or no, Matthew 13. 44. Yet is this also certain, that a regenerate man, that will take the pains to examine his own heart, may be undoubtedly assured, that he hath grace; that he hath more in him, than ever natural man or hypocrite could attain unto: else had the Apostles exhortation been in vain, that we should Use diligence to make our calling and election sure, 2 Peter 1. 10. if it were not possible for a man to be certain and assured, that he is effectually called. Paul was assured, that he had a good conscience in all things, and was willing to live honestly, Hebr. 13. 18. and Peter knew well (even then when he was so humbled for his fearful fault) that he did unfeignedly love Christ above all, john 21. 17. And Hezekiah, in the time of his great affliction, knew assuredly (and was able to call God for a witness to his conscience in it) that he had walked before God in truth, and with a perfect heart, Esay 38. 3. And the Apostle (speaking in the person, not of himself only, or some rare and extraordinary persons, but) of all the regenerate, saith, john 5. 19 We know that we are of God; that is, borne of God: as is plain by the former Verse. This then being so, that a regenerate man may certainly know he hath soundness of grace in him; let us consider how, and by what notes we may know it. And because if a man have any one grace in him in truth and soundness, he may be certain, that his heart is upright, and that he is truly regenerate; I will therefore insist only upon four graces, by which we may make trial of the soundness of our own hearts sufficiently; and those four are these: 1. Knowledge. 2. Repentance, and forsaking of sin. 3. Obedience, and practice of good duties. 4. Faith, and confidence in the mercy of God.  
First then, every regenerate man hath a sanctified knowledge and understanding 
Knowledge.  of the will of God revealed in his Word; and the man that hath any measure of sanctified knowledge, doubtless, hath a good heart. This is the first work of grace, and the foundation of all the rest. The new man is renewed in knowledge, saith the Apostle, Col. 3. 10. without that there is no uprightness nor grace in the heart. When the Wiseman had said, Pro. 19 1. Better is the poor man that walks in his uprightness, than the fool that abuseth his lips: he adds, Ver. 2. For without knowledge the mind is not good, or is destitute of goodness. And this is said to be the first and chief work of the ministry of the Word, to open the eyes of men, and to bring them from darkness unto light, from the power of Satan unto God: till mine eyes be opened, and they be turned from darkness to light, they remain still under the power of Satan, Acts 26. 18. and Psal. 36. 10. Extend thy loving kindness to them that know thee, and thy righteousness to them that are upright in heart. He that saith he hath a good heart towards God, and hath no knowledge, cares not for it; or he that praiseth such and such men for good men, that have no knowledge of the Word; is a liar, and the truth is not in him.  
Quest. But may a man conclude thus, I have knowledge; therefore I have grace, and an upright heart?  
Answ. No; for, many a natural man and hypocrite have attained to a great measure of knowledge: the Apostle saith of the hypocritical jews, Rom. 2. 18. Thou knowest his will and allowest the things that are excellent, in that thou art instructed by the Law. And v. 20. Which hast the form of knowledge, and of the truth in the Law. As if he should say, thou art exercised in, and acquainted with the whole body of Religion set down in the Law. And Herald 6. 4. of such hypocrites as may fall into the impardonable sin, he saith, They may be enlightened. But the knowledge of the natural man, and of the regenerate, do differ in these points:  
First, the man that hath saving knowledge, is willing and desirous to know the whole will of God revealed in his Word; as Act. 10. 33. We are present here before God, to hear all things that are commanded thee of God: yet chiefly those things that are most necessary and profitable, and that do most concern his own practice, he is most desirous to hear and learn. As it is noted as a special fruit of grace in the poor Publicans and Soldiers, that came to hear john; every one desired to hear what they should do, Luk. 3. 10, 12, 14. Yea, he is willing to hear that part of the Word, that makes most against him: he likes that Preacher best, that (with most plainness and power) discovereth and rebuketh his sins, so he do it by the Word of the Lord. As it is said of Eli, that (though he saw just cause to think, that the message Samuel had to deliver, was much against him, yet) he chargeth him, 1 Sam. 3. 17. God do so to thee, and more also, if thou hide any thing from me, of all that the Lord hath said unto thee. On the contrary side, the natural man (though he may busy himself in seeking the knowledge of some points that minister questions rather than godly edifying which is in saith, as the Apostle speaketh, 1 Tim. 1. 4.) is unwilling and afraid to know some parts of God's truth; such as he hath conceived a prejudice against, such as touch himself in particular: at such he winks with his eyes, as our Saviour saith, Mat. 13. 15. Esa. 30. 10. He saith unto the Seer, See not, (such truths as these, though they offer themselves never so clearly in thy Text) and to the Prophets, Prophesy not unto us right things. I may not stand to apply every particular note unto you, do it yourselves: if ye desire to know the uprightness of your own hearts, examine your knowledge by this first note.  
Secondly, the regenerate man seeks the knowledge of God with no other intent, but that he may practise that he knows, and direct his life by it. Psal. 119. 34. Give me understanding, and I will keep thy Law: yea, I will keep it with my whole heart. 1 Peter 2. 2. As new borne babes, desire the sincere milk of the Word, that ye may grow thereby. On the other side, the natural man seeks knowledge, only for knowledge and speculation sake, or that he may maintain talk with it, as occasion shall serve. Ezek. 33. 31. My people sit before thee, and hear thy words, but they will not do them.  
Thirdly, the regenerate man is apt to approve of God's truth, when it is revealed unto him, and to believe and receive it. Indeed he may be ignorant of many truths, and may oppose them for a time, even when the means are used to reveal them unto him: but he is able to discern the truth from erour, when both are laid before him, how soever he did not see it before. joh. 10. 4, 5. The sheep follow him, for they know his voice, and they will not follow a stranger: but they fly from him, for they know not the voice of a stranger. And of the Noble Bereans it is said, Acts 17 11. That they received the word with all readiness. And in this respect the Apostle saith, that the Lords intent in suffering heresies to spring up in his Church, was, That they that were approved among them, and had sound hearts, might be known, 1 Cor. 11. 19 Therefore the Apostle speaks so fearfully of the jews for not receiving the truth when it was clearly manifested unto them, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive; for the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed, lest they should see with their eyes, and hear with their ears, and understand with their hearts, and I should heal them, Acts 28. 26, 27. On the other side, the natural man, though he have much knowledge and excellent gifts, yet is he of a corrupt mind, and unsound judgement in some clear and manifest truths or other, full of reasoning, and oppositions against it, (1 Tim. 6. 5.) If any consent not to the wholesome words of the Lord jesus Christ, and useth vain disputations, he knoweth nothing, (saith the Apostle) his mind is corrupt, and destitute of truth.  
Fourthly, the knowledge of a regenerate man may be discerned by this, It hath power to reform and rule his heart, and works in him a care of practice and obedience. Luke 8. 15. They that with an honest and good heart bear the word, keep it, and bring forth fruits with patience. 1 john 2. 3, 4. Hereby we are sure we know him, if we keep his commandments: he that saith, I know him, and keeps not his commandments, is a liar. Esa. 2. 3. He shall teach us his ways, and we will walk in his paths. Yea, sanctified knowledge makes a man strong, to resist and stand against tentation, The fear of the Lord, that is wisdom, and to depart from evil is understanding, job 28, 28. Prou. 24. 5. A wise man is strong; for a man of understanding increaseth his strength: He that can say, as Psal. 17. 4. By the word of thy lips, I have kept me from the path of the destroyer, is a happy man, he knows the truth with a saving knowledge. On the contrary side, the natural man's knowledge swimmeth in his brain, and hath no power in his heart. It is said of the sons of Eli, They were wicked men, and knew not the Lord, 1 Sam. 2. 12. They had no jot of sanctified knowledge in them.  
Fiftly and lastly, the regenerate man, though he find himself wanting sometimes in these properties of sanctified knowledge, yet feels he this ignorance, and bewails it; and what measure of knowledge soever he hath attained to, he satisfieth not himself in it, but the more he knows, the more he desires to increase in knowledge. This you shall see in David, Open thou mine eyes, that I may behold wondrous things out of thy law; teach me thy statutes, make me to understand the way of thy precepts, Psalm 119. 18, 26, 27. On the other side, the natural man is well persuaded of his own knowledge, thinks he knows enough, and is full, Woe be to you that are full, Luke 6. 25.  
The second grace, wherein I told you, we were to make trial of the 
Repentance.  soundness of our hearts, is Repentance; by which I mean (in this place) only the forsaking of sin. Now there is no one grace in soundness and uprightness in that man's heart, that hath not unfeignedly repent and forsaken his sins. Acts 11. 18. Then hath God also to the Gentiles granted repentance unto life. Unless we can be able to say, These and these sins I know I have left, surely, we have not repent: We were sometimes foolish, disobedient, deceived, serving diverse lusts and pleasures, living in malice and envy, hateful and hating one another, Tit. 3. 3. And the man that hath unfeignedly repent and forsaken his sins, doubtless, hath an upright heart. Thus saith David of himself, Psal. 18. 23. I was upright before him, and kept myself from mine iniquity: for he that hath repent, is justified and hath his sins forgiven him. Act. 5. 31. Christ is called a Prince and Saviour, to give repentance and forgiveness of sins. If yan man shall ask, May not some natural men forsake, and leave the sins they have lived in? I answer, Yes; Peter speaks of some temporaries and hypocrites, that had escaped the filthiness of the world, 2. Pet. 2. 20. and our Saviour of one that had the unclean spirit cast out of him, and his house swept and garnished, Matth. 12. 44.  
But these differences there be, betwixt the repentance of the regenerate and natural man.  
1. The regenerate man forsakes sin of conscience to God, even because he knoweth God hath forbidden it, is offended and dishonoured by it, as his sorrow for sin is according to God, 2. Cor. 79. so is his forsaking of sin also, 2. Cor. 7. 10. Yea, his forsaking of his sin grows (though not only, yet) chiefly from the knowledge he hath of God's mercy, and from the love he bears to God for his goodness, he forsakes his evil way, and returns to the Lord out of this hope and persuasion that he will have mercy upon him, and that our God will abundantly pardon, Esay 55. 7. He fears the Lord and his goodness, Host 3. 5. The grace of God that bringeth salvation (the Gospel which makes known to us God's love in Christ) hath taught him to deny ungodliness and worldly lusts, Tit. 2. 11, 12. On the other side, the hypocrite forsakes his sins or rather seems so to do, first, for that he wants means to follow them, as of old: or, secondly, no occasion is offered to show his corruption in: thirdly, or out of respect he hath to his credit with men: fourthly, or out of the apprehension of God's wrath only.  
2. The regenerate man forsakes not one or two, but all known sins. Why then there is no man regenerate (will you say) For in many things we sin all, james 2. 3. But my meaning is, though he cannot shake off every sin, yet there is no known sin, that willingly he giveth liberty to himself in, be it small or great, when once it is discovered to him to be a sin, he makes a conscience of it, as Daniel did of defiling himself with the King's meat, Dan. 1. 8. he kept God's law (and his conscience to obey it) as the apple of his eye, which the least more will offend, Pro. 7. 2. This is called preciseness, and foolish niceness. I grant, that it is indeed a note of an hypocrite, to be precise and strict in small matters, and make no conscience of gross sins, to tithe mi●…t and cummin, and to neglect the weightyer points of the law, to strain at a gnat and to swallow a camel, Mat. 23. 23, 24. yet he that shall say of the least sin, Tush, that is nothing; If I never do worse, I shall do well enough: doubtless, that man hath no soundness in his heart. james 2. 10, 11. Whosoever shall keep the whole Law, yet fail in one point, is guilty of all. For he that said, Thou shalt not commit adultery, said also, Thou shalt not kill. The least sin committed wilfully and presumptuously, becomes dangerous and damnable, the soul that d●…th aught presumptuously, shall be cut off from among his people; as the man was by God's express commandment that had (in that sort) but gathered a few sticks upon the Sabbath day, Num. 15. 30. 32. On the other side, no natural man or hypocrite ever made conscience of all sin, but either he hath some one sin, that is, his beloved sin, which he will not part with, as Herod had, Mar. 6. 20. or of many sins, which he counts small, he makes no conscience at all, but even despiseth his ways in them, as Solomon speaketh, Pro. 19 16.  
3. The regenerate man, though he slip often, yet the unfeigned desire and purpose of his heart, is to forsake all his sins. This is a sure note of grace, in this Paul comforteth himself that he allowed not himself in any evil that he did, but hated it, that to will was present with him, Ro. 7. 15. 18. And Nehemia in this that he was one of these that did desire to fear God's name, Neh. 1. 11. And David in this, that the full purpose of his heart was that he would not offend no not so much as in word, Psal. 17. 3. And the unfainednesse of his desire may be discerned, first, by his willingness to be admonished, and to have his sins discovered to him, he can say with David, Let the righteous smite, yea let him reprove me, Psal. 141. 3. yea he can heartily pray unto God with job, make me to know my transgression and my sin, job 13. 23. Secondly, by his careful shunning of all means, that might draw him to sin, as joseph did, he shunned the company of his lewd mistress and would not be with her alone, Gen. 39 10. Thirdly, by his earnest praying to God, for strength against his sins, as David did, cleanse thou me from secret faults; keep back thy servant also from presumptuous sins, let them not have dominion over me, Psal. 19 12, 13. Order my steps in thy word, and let not any iniquity have dominion over me, Psal. 119. 133. Fourthly, by the continual fear of his heart, lest he should at any time do that that might offend God, happy is the man that feareth always, Pro. 28. 14. Fifthly, by the ability and strength he hath given him of God, not only to will, but to do also in some measure, actually and indeed to forsake his sin, for God hath not given us the spirit of fear, but of power, and love and of a sound mind, 2. Tim. 1. 7. Though he may oft fall through frailty, yet ordinarily, and for the most part, grace prevails above his corruption; he cannot walk after the flesh, Rom. 8. 1. He cannot continue in sin, the power of sin is daily weakened in him. Now such a desire and purpose to forsake sin, was never yet found in an hypocrite or natural man.   

Lecture the hundred and two. September 24. 1611. JOHN FOUR L.  
IT remaineth now, that we come to examine the two latter of these four graces, which I told you, I would instance in for the trial of the truth, and uprightness of our hearts. If any man shall mislike, that I stand so long upon this matter, and think it needless, to bring so many notes to try the truth, and uprightness of the heart by (seeing, as I have told you already, if a man have any one grace in him in truth, he may be certain of his regeneration) I will make answer unto him, as the Apostle doth in another case, Phil. 3. 1. It grieveth me not, and for you it is a sure or safe thing. Though it were far more ease for me to pass over this matter, and to proceed to such other things as follow in my Text, yet being entered into so profitable an argument (not without the good guidance of God's spirit, as I am well assured) it grieveth me not to stand thus long upon it, to give so many notes of true regeneration. And for you that hear me, this is a sure and safe course; for this will tend greatly, first, to the comfort of so many of you as are regenerate. He that cannot find every one of these notes in himself (as it falleth out oft with many a good child of God) yet among so many, he may be sure to find some; and (though from some one note a man may infallibly conclude, he is in the state of grace, yet) the more of these notes any man shall, be able to find in himself, the more certain assurance, and strong consolation shall he have. And secondly, to the humbling of every one of you that is yet unregenerate, and causing you to seek betimes for to better your estate, when (among so many notes of true grace) you shall not be able to find in yourselves any one, when you shall have so many evidences to convince your conscience, that you are yet in your sins, and the wrath of God abideth upon you; Let us therefore come to the third grace, wherein this trial is to be made.  
Every regenerate man is in some measure made able to obey the commandments 
3. Obediense  of God, and to practise the good duties he requireth of him: and there is no one grace in soundness and uprightness in that heart, that is not obedient unto God. This is plain, 1. john 3. 10 Whosoever doth not righteousness, is not of God. 1. King. 8. 6. let your heart therefore be perfect with the Lord your God, to walk in his statutes, & to keep his commandments. As if he should say, Therein stands the perfection, and uprightness of the heart, thereby it may be known. So doth Hezekia demonstrate the uprightness of his heart, Is. 3. 38 I beseech thee Lord, remember how I have walked before thee in truth and with a perfect heart, and have done that which was good in thy sight. And on the other side, he that can in any measure yield true obedience unto God, or perform any one duty well, is certainly a regenerate man. For every natural man is a child of disobedience, Ephes. 2. 2. he is to every good work reprobate, Tit. 1. 16. neither can he perform a right any one good duty, that God requireth. Rom. 3. 12. They are made altogether unprofitable, there is none that doth g●…ood, no not one. Mark this well, and examine thine own heart by it, if thou have any one fruit of the spirit, if thou canst do any good work, perform any one duty well; I say not, if thou canst pray well, but if thou canst do but the least, and lowest of all good duties well, thou mayst be certain, that thou art more than a natural man, that thou art in the state of grace: this is plain, as the branch cannot bear fruit of itself unless it abide in the vine, no more can ye except ye abide in me; without me ye can do nothing, john 15. 4, 5. See therefore what assurance the Scripture saith may be grounded upon our obedience unto God, even in some one duty: if a man can but love the brethren, 1. john 3. 14. if he be but poor in spirit, Matth. 5. 3. if he can but mourn a right, Matth. 5. 4. if he can but hunger and thirst after righteousness a right, Matth. 5. 6. he is a blessed man. True it is, that it is not possible one should have one grace alone, as he whom Christ hath once washed with his blood is clean every whit, john 13. 10. so the grace of regeneration is like leaven that leaveneth the whole lump, Matth. 13. 33. it goeth through the whole man: but diverse of the faithful are oft in that case, that they can feel some one good thing in themselves, when they can discern no more. In which case, this Doctrine is very comfortable and useful unto them.  
Object. This Doctrine I like well (will many a one say that hates Religion with all his heart) I thank God, I have been able to do some good; yea, more than many of your professors: and therefore, I know I have more grace, and a better heart than they. Yea, we know, how the Papists boast against our Religion, and all that profess it: We are more devout, and zealous in prayer (say they) we are much more abundant in fasting, almsdeeds, and other good works, than you: and therefore also we have more grace than you.  
Answ. But to these I answer: First, all this may be very true (and would to God it were not too true, of many that profess the truth.) But know you, many hypocrites and natural men have been able to do such works, as outwardly, and in appearance, have been very good (as I showed you in sundry particulars the last day, but one.) Yea, they have been able herein to compare with, and even to excel many a good Christian. Esau seemed outwardly, to seek the blessing with far more devotion and zeal than jacob; he cried much louder, and shed many more tears for it, than jacob did, Gen. 27. 34. 38. And Ahab in outward show, was much more humbled for his sin, than Hezekia was, 1. King. 21. 27. He rend his clothes, and put sackcloth upon him, and fasted, and lay in sackcloth: and you shall find none of all this in the repentance of Hezekiah, Esay 38. 2, 3. And the Pharisee could say (and I doubt not, but he said truly) that he both fasted more, and was outwardly a far juster man in his dealings with men, than the Publican was, Luke 18. 12. But none of all these works were good in God's sight; neither can any natural man do any good work, that is good in God's sight; their best works are but beautiful sins: though they be oft highly esteemed among men, they are abomination in the sight of God, Luke 16. 15. I will therefore show you out of God's Word sundry manifest differences, between the good works of the regenerate, and of the natural man. And these differences we will observe: First, in the matter of their works, the things wherein they show their obedience unto God. Secondly, in the manner how these good works are done, and performed by them. In the matter of their works, I will observe unto you three notable differences:  
The regenerate man makes conscience only of such works, counts 
1.  them only good works, as God hath in his Word commanded, such only as may be called, john 6. 28. the works of God, and not of men. To count nothing a good work but only that which God hath ordained for us to walk in, as the Apostle speaks, Ephes. 2. 10. To make no conscience of any thing, but only of that that God hath prescribed in his Word, is a singular note of an upright heart. This we shall find, Psalm 119. 1. Blessed are those that are upright in their way, and walk in the law of the Lord. As if he should say, So shall you know them that are upright in their way. Thus job comforteth himself, and proveth the uprightness of his own heart, job 23. 10. But he knoweth my way, and trieth me, and I shall come forth like the Gold; how proves he that? verse 11. My foot hath followed his steps, his way have I kept. On the other side, this is made the note of an hypocrite, to put holiness in, or make conscience of such things as God never commanded. Mar. 7. 6, 7. Christ calls them hypocrites that made conscience of the jewish purifyings (though that were an old, and general custom) because it was but a commandment of men, a tradition of men. This proves all Papists to be Hypocrites; many of their chief good works that they put most holiness in, are such as God never commanded. Nay there is no natural man under heaven that makes this reckoning of the word, or that doth thus cleave unto it. First, he makes the custom, and example, and commandment of men the chief rule of his conscience. Secondly, he doth in many things that that is good in his own eyes. Let us therefore tric our obedience by this first note.  
The second note of difference is this, The regenerate man makes conscience 
2.  of every duty God hath in his Word commanded: every commandment hath a divine authority in his heart, him shall ye hear in all things, whatsoever he shall say unto you, Acts 3. 22. This is noted of Zachary and Elizabeth, Luke 1. 6. That they walked in all the commandments, and ordinances of the Lord blameless. God's child is willing to be directed by his Word in all things; even in the least, not in matters of godliness only and in our duties towards God, and of righteousness in all our duties towards men, but even in matters of sobriety also and in the moderating of ourselves in the use of all such things as are neither expressly commanded nor forbidden by God, Tit. 2. 12. This we shall also find, is made an infallible mark of an upright heart. Observe this in David's prayer, 1. Chron. 29. 19 Give to Solomon my son a perfect heart, to keep thy commandments, thy testimonies, and thy statutes, & to do all things. Neither our meat, nor recreations, nor the labours and affairs of our calling, are sanctified unto us, unless we use them according to the word, 1. Tim. 4. 5. And we find what conscience our Saviour made, even of a matter of circumstance in the Ceremonial Law; namely, touching the just time when the Passeover was to be celebrated. True it is, that a regenerate man may (and doth oft) fail in many duties God requireth; but he maketh conscience of every duty; the unfeigned desire, and endeavour of his heart, is to keep every commandment of God, to obey God in one thing as well as in another. This was David's comfort and assurance, Psalm 119. 6. Then shall I not be confounded, when I have respect unto all thy commandments. john 15. 14. Ye are my friends if ye do whatsoever I command you. Now there was never any hypocrite or natural man, that was able to go thus far; but either he seems to make conscience of the second Table, and neglects the first; or he seems very devout in the duties of the first, and is unconscionable in the second: many commandments in the Word have no authority at all in his heart. I might instance against many of you, in that one mentioned, above all things my brethren swear not, james 5. 12. and against many others of you in other commandments of God. Thus was the hypocrisy of jehu and Herod descried, though both of them went very far. If we look into Iehu's story, we shall see cause to think, that surely, he was a good man: For, first, he was immediately chosen by God to be King, 2. Kings 9 3. secondly, so soon as he was called, he showed strange diligence and zeal, in executing on ahab's house and friends, the commandment he had received, 2. Kings 9 7. compared with verse 14— 18. 24. 33. 2. Kings 10. 6. 11. 14. 17. thirdly, he destroyed Baal's Priests, and Images, and purged the land of that Idolatry, 2. Kings 10. 21— 28. fourthly, he did all this in a zeal for God, 2. Kings 10. 16. in so much, as the Lord himself commended him for it, 2. Kings 10. 30. fifthly, he bore a notable hatred to the foul sins of jezabel, 2. King. 9 22. sixthly, he bore a reverend regard to God's Word, which he showed by remembering it so long, and acknowledging the certainty and righteousness of it, and his care to see it performed, and by doing that he did, by direction of it, and in obedience unto it, 2. King. 9 25, ●…6. 36, 37. and persuading others to acknowledge the certainty and righteousness of it, 2. King. 10. 10. seventhly, he had a reverend respect to good men, 2. King. 9 36. and 10. 10. he mentioneth not Eliah's name without title of reverence, he shows great respect to jehonadab, 2. Kings 10. 15, 16. yet this man was no better than an hypocrite, his heart was not sound, jehu took no heed to walk in the Law of the Lord God of Israel with all his heart, 2. King. 10. 31. and therefore God esteemed no better of all that he did, than of murder, I will avenge the blood of jezreel upon the house of jehu, Host 1. 4. And the principal (if not the only) thing, whereby his hypocrisy was discovered, was this; He did not in all points follow the direction of God's Law, nor make conscience of it: though he hated some Idolatry (as that of Baal) yet he hated not all Idolatry, he departed not from the Idolatry of jeroboam, 2. Kings 10. 29. 31. So Herod went very far, Mar. 6. 20. but in this his hypocrisy was discovered; he could not make conscience of all that john taught him, nor forsake all his known sins.  
The third note of difference is this, The regenerate man, though he make 
3.  conscience of every duty God hath enjoined him, yet makes he most conscience of, and is most careful to observe the greatest commandments, and such duties as God hath most straight enjoined. This note we shall find given by our Saviour, Matth. 23. 24. he makes it a property of hypocrites to strain at a Gnat, and swallow a Camel; this is oft noted for a property of the hypocrite. The Pharisees were exceeding precise for the external rest of the Sabbath, even more than any Law of God required them to be, Luk. 13. 14, 15. They tithed Mint, and anise, and Cummin, but they neglected the weightiest matters of the Law, Matth. 23. 23.  
If you ask me, which be those weightier matters of the Law; I answer, They be chiefly of three kinds: first, the inward worship of God, thou shalt shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, this is the first and great commandment, Matt. 22. 37, 38. secondly, judgement, mercy, and fidelity towards men, Matth. 23. 23. thirdly, the duties of our particular and special callings: this may appear, Esay 1. 17. Learn to do well, seek judgement, relieve the oppressed, judge the fatherless, plead for the widow. Who must do this? Verse 10. Ye rulers of Sodom, ye people of Gomorrah. And by the Apostles oft beating upon this point, in all their Epistles; the duties of Masters, Servants, Husbands, Wives, Parents, Children, Subjects, Pastor, Flock: and by that conclusion, Paul makes to this Doctrine, Tit. 2. 15. These things speak, and exhort, and rebuke with all authority. On the contrary side, the hypocrite is more careful, and busy about other men's duties, and the reformation of other men's faults, than his own, he can see the least mote in his brother's eye, but cannot discern a beam in his own, he seems very careful to reform the least fault he sees in another, but hath no care of reforming himself, Matth. 7. 3— 5. He binds heavy burdens and grievous to be borne, and lays them on other men's shoulders, but himself will not move them with one of his fingers, Matth. 23. 4. Herein then, I pray you, make trial of yourselves, if you desire to know the soundness of your own hearts.   

Lecture the hundred and three. October 1. 1611. JOHN FOUR L.  
IT followeth, that we come now to show you the difference, betwixt the good works of the regenerate and natural man, in the manner of their doing, and performing of them.  
And indeed, this is a principal thing we must have respect unto, if we desire to know, whether the good duties we do, proceed from true grace, yea, or no. See this in that direction the Apostle gives, he that giveth, let him do it with simplicity, he that ruleth with diligence, he that showeth mercy with cheerfulness, Rom. 12. 8. For the Lord hath oft noted the false and counterfeit obedience of the hypocrite, by this property, that (though he have done such works, as for the matter of them have been right and good, yet) he hath never done them in a right manner, not with a right affection: as it is said of Amazia, 2. Chron. 25. 2. He did uprightly in the eyes of the Lord, but not with a perfect heart. And on the other side, it is noted for a property of true and saving obedience, when there is care, not only to do the thing God commandeth, but to do it also in that manner, and with that affection of heart, that God hath commanded: as we shall see in the example of the children of Israel, Exod. 39 42, 43. According to all that the Lord commanded Moses, so the children of Israel made all the work. And Moses looked upon all the work, and behold, they had done it as the Lord had commanded. And in the speech and example of our Saviour, john. 14. 31. That the world may know, that I love the Father, as the Father hath commanded me so I do: not only what the Father hath commanded, that I do; but I do as he hath commanded. I find therefore in God's Word four evident notes of difference between the good duties that are performed by the natural man, and by him that hath a sound and sanctified heart, even in the manner of doing of them.  
The regenerate man intends, and the end he aims at in doing good duties, is to please, and honour God; he hath a single and sincere respect to God, 
Note 1.  and nothing else: he doth that which he doth, because he knows God hath commanded it; he is pleased with, he is honoured by that which he doth. The notice he knows God will take of it, his allowance, and reward, contents him, and he seek no more. The regenerate man serves God, even in those duties he performs to men, even in the duties of his calling. Rom. 12. 11. Not slothful to do service (he means one to another, as is plain, verse 10.) fervent in spirit serving the Lord. And exhorting Servants to their duties to Infidel Masters, he saith, Colos. 3. 24. Ye serve the Lord Christ. True it is, an intent and desire to please God in that we do, is not sufficient to argue a sound and sanctified heart, unless it be guided by knowledge: the wretched jews (even in contradicting and persecuting Christ and his Gospel) had the zeal of God, Rom. 10. 2. and without knowledge the mind, and intent of a man's heart cannot be good, Pro. 19 2. But yet this is a singular and certain note of an upright heart, when in doing the duties which he knows God in his Word hath commanded, the intent of his heart is only to please and honour God thereby, and nothing else. This is made the touchstone to try the sincerity and uprightness of the Magistrates heart by, Psal. 101. 1. I will sing mercy and judgement, to thee O Lord will I sing. As if he should say, That shall be the mark that I will aim at in all that I do both in my works of mercy, and of justice also. So Christ makes this the touchstone to try the uprightness of the Ministers heart by, john 7. 18. He that seeketh his glory that sent him, the same is true, and there is no unrighteousness in him. So Paul, labouring to restrain the faithful from condemning their brethren that differed from them in practice about indifferent things, gives this reason: judge them not, for they do that they do with an upright heart. How proves he that? Why (saith he, Rom. 14. 6.) he that observeth the day, observeth it to the Lord, and he that observeth not the day, observeth it not to the Lord. He that eateth, eateth to the Lord, for he giveth God thanks, and he that eateth not, eateth not to the Lord, and giveth God thanks. Why but (may some say) how could he that observed the day, and abstained from eating, do it to the Lord, viz. to please and obey the Lord: when the Lord, now (since the death of Christ) required no such thing of him? I answer, he knew God had in his law required him to do so, and he knew not that God had abrogated that law; This ignorance God passed by, and had respect to this uprightness of his heart notwithstanding it. In this respect, of all works, those will yield a man greatest comfort and assurance of the uprightness of his heart, wherein there is least danger of having any other respect but only to the Lord: as first, of all liberality that which is showed to the poor, Eccles. 11. 1. Cast thy bread upon the waters: for thou shalt find it after many days. Luke 14. 13, 14. When thou makest a feast call the poor, maimed, lame, blind, and thou shalt be blessed, because they cannot recompense thee, for thou shalt be recompensed at the resurrection of the just. So secondly, of all love and kindness, that is the surest sign of grace which we show to our enemies, and to such Christians as are poor, and in whom we see sundry infirmities, Matth. 5. 44, 45. I say unto you love your enemies, bless them that curse you, do good to them that hate you, and pray for them that hurt you, and persecute you; that you may be (that is, may be known to be) the children of your father which is in heaven: and Mat. 10. 42. Whosoever shall give to one of these little ones to drink a cup of cold water only in the name of a Disciple; verily I say unto you he shall not lose his reward. So thirdly, of all duties of piety, domestical duties will yield a man more assurance of his sincerity, than public. Psal. 101. 2. I will walk in my house with a perfect heart: and secret more than domestical, Matth. 6. 6. But when thou prayest, enter into thy chamber, and when thou hast shut thy door, pray unto thy father which seeth in secret, and thy father that seeth in secret shall reward thee openly, Zac. 12. 12, 13. The land shall bewail every family apart; the family of the house of David, Nathan, Levi, Shimei apart, and their wives apart. O that the time would permit me to stand upon the application of this point; but I cannot do it, you must do it yourselves. By this note try thine own heart, in all the duties thou performest to men, in all the duties of thy calling, but specially in the duties of God's service, ask thine own heart that question which Christ asked Andrew, and his fellow when they first followed him, john 1. 38. What seek ye? Dost thou that which thou dost in obedience to him? is the intent and purpose of thy heart to please and honour him? Surely the least duty thou dost so, will yield thee both comfort and reward also. Col. 3. 24. knowing that of the Lord ye shall receive the reward of inheritance (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for ye serve the Lord Christ. A man may do the thing God would have him do, and yet be plagued for it, because he doth not serve the Lord in it. Baasha is threatened for killing jeroboam, 1. Kings 16. 7. and yet it is said, 1. Kings 14. 14. the Lord stirred him up to do it; he did execute and fulfil the Lords will. And certainly so shall it be with many a Preacher and hearer, they do the duties God would have them do, but they serve not God in them. No natural man can serve God in any good thing he doth; his eye is not directed toward the Lord, but he looks asquint, & hath by-respects to his credit, or profit, or pleasure, or merit: he seeks himself in every thing he doth, even in the most religious duties. Thus God chargeth the hypocrites, Zach. 7. 5. When ye fasted, and mourned in the fifth and seventh month, even those seventy years, did ye fast unto me, even unto me? He repeats this: as if he should say, This was that that was wanting in your Fasts.  
Yea, but (you will say) cannot a man have any soundness of grace in his heart, unless he have this sincere and single respect to God in every thing that he doth? This is a hard saying, will many a poor Christian think.  
I answer, that the best cannot wholly free himself from self-love, and overmuch respect to himself, not only in the duties of his calling, but even in God's worship. Yet this he hath; First, though in sundry particular actions he fail, yet ordinarily, and in the course of his life, he hath this respect to God: and this is a blessed sign of grace, when our walking and our course of life and conversation is not after the flesh, but after the spirit, Rom. 8. 1. Secondly, in his mind he consents to this, that he should thus do, and his conscience checks him, if he do it not: and even in this Paul himself found great comfort, that in his mind he served the law of God, Rom. 7. 25. Thirdly, the desire and endeavour of his heart, is thus to respect the Lord in every thing; he grieves, and strives against his corruption: and this with God is accepted for the deed, if there be first a willing mind it is accepted, 2. Cor. 8. 12.   

Lecture the hundred and fourth. October 8. 1611. JOHN FOUR L.  
LEt us now come to the second note of difference, that is to be observed in the manner of doing good duties.  
The regenerate man performs the good duties he doth with his heart. This we shall find made a property of true obedience, and the note of a sound conversion. Rom. 6. 17. God be thanked, that ye have been the servants of sin, but ye have obeyed from the heart the form of Doctrine, whereinto ye have been delivered. He is the same inwardly, and in his heart, which he maketh show of; yea, he hath more goodness within him, than he can make show of, out of the good treasure of his heart he bringeth forth good things, Matth. 12. 35. For the chief and most proper seat of grace is the heart; and therefore the regenerate part is called the inner man, Rom. 7. 22. In his dealings with men, a man may know the soundness of his regeneration, by this note, Psalm 15. 2. He walketh uprightly and worketh righteousness, and speaketh the truth from his heart. Colos. 3. 23. Whatsoever ye do, do it from the heart, as to the Lord, and not to men: as if he should say, Else ye serve not God in any thing ye do. So in the works of mercy, Esay 58. 18. If thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noon day. But specially, in the duties of God's worship, a man may know the soundness of his regeneration, by this note, when he hath a care to do that which he doth from the heart: he makes outward profession of good things, but his chief care is to be religious within. He makes conscience also of 〈◊〉 thoughts, cleanse me from my secret faults, Psalm 19 14. He is most troubled with his inward corruptions, as Paul was, O wretched man that I am, who shall deliver me from the body of this death? Rom. 7. 24. Psal. 84. 5. Blessed is the man, in whose heart are thy ways. He knows well, that if the heart be reform, it will be easy to reform the words and works. Matthew 23. 26. Thou blind Pharisee, cleanse first the inside of the cup and platter, that the outside of them may be clean also. Mal. 2. 16. Keep yourselves in your spirit, and transgress not. So also in the particular duties of God's worship, it may give a man assurance of his regeneration, when a man's care is to perform them with his heart. Every one of us in preaching, must be able to say with Paul, Romans 1. 9 I serve God in my spirit, in the Gospel of his Son: And every one of you in hearing, must feel that in you that Lydia did, Acts 16. 14. The Lord opened her heart, that she attended to the things that Paul speak. And we all, when we pray, must be able to pray as Paul speaks, Ephesians 6. 18. With all manner of prayer, and supplication in the spirit. And when we sing Psalms, We must make m●…lody to the Lord in our hearts, Colossians 3. 16. As if he should say, The Lord regards no melody but that. True it is, there is many a regenerate man, that finds much want of this inward truth of heart, in the profession and practice of Religion; and there is much hypocrisy in the heart of the best man that lives. That which the Apostle speaks of Christ, 1. Peter 2. 22. Who did no sin, neither was there guile found in his mouth: is proper to Christ, and could never truly be spoken of any mere man; Let God be true, and every man a liar, Romans. 3. 4. But yet this every regenerate man shall find in himself, and may comfort himself in it: First, that this is a matter of grief and humbling to him, when at any time he hath felt this hypocrisy in himself, and hath had his heart away in any outward service he hath done unto God. Secondly, that ordinarily his care and unfeigned desire hath been, in every duty he hath done to God, to do it with his heart: and so could never hypocrite nor natural man say. No hypocrite or natural man hath his care, to serve God with his heart, either, first, in duties to men; they do as the Prophet speaks, with flattering lips and with a double heart do they speak, Psalm 12. 2. secondly, and in duties to God; they are as they are described, thou art near in their mouth, but far from their reins, jeremy 12. 2. they draw near to God with their mouth, and with their lips they do honour him, but have removed their hearts far from him, Esay 29. 13.  
The third note of difference is this, That the regenerate man performs the duties that he doth out of love to God; yea, out of such a 
Note 3.  love as grows from Faith, even from the assurance he hath of God's love to him in Christ. True it is, he feareth God's judgements, pass the time of your sojourning here with fear, 1. Pet. 1. 17. and he is partly moved unto obedience, by the fear of God's judgements, and aught so to be. Eccles. 12. 13. Fear God, and keep his commandments. And we find by experience, that many a good heart is subject even to this fear. Psal. 119. 120. My flesh trembleth for fear of thee, and I am afraid of thy judgements. Yea, the Lord sees it very profitable and necessary for them, that they should thus be made acquainted with his terrors: the flesh and unregenerate part, would hardly be kept in any obedience without this curb, nor would be forward to any good duties without this spur. 2. Corinthians 7. 1. Finish your sanctification in the fear of God. Yet is this a sure note of difference between every hypocrite or natural man, and him that is truly regenerate. The regenerate man's obedience grows chiefly from a love to God: yea, from such a love as grows from Faith. You shall see clear proof for both these branches.  
Every regenerate man loves the Lord. This is oft made the title of God's servants, they are called such as love him, Psalm 5. 11. Let them 
1.  that love thy Name rejoice in thee: and 69. 32. The seed of his servants shall inherit Zion, and they that love his Name shall dwell therein. And 119. 132. Look upon me, and be merciful unto me, as thou usest to do to them that love thy Name. Rom. 8. 28. All things work together for good to them that love him. 1. Corinthians 2. 9 Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, the things which God hath prepared for them that love him. james 1. 12. When he is tried, he shall receive the Crown of life, which the Lord hath promised to them that love him: and 2. 5. Hath not God chosen the poor of this world, rich in faith, and heirs of the Kingdom, which he hath promised to them that love him? Yea, the regenerate man loves the Lord, even then when he correcteth and woundeth him; even than would he not for any thing, do aught that might offend God: he desires above all things to be reconciled to him, and to please him; he bewails the loss of his favour. So that even when he is in the greatest affliction of mind, he may be said to be sick of love, Canticles 2. 5. his love to God is the chief cause of his sorrow and anguish. And his love appears in this, he serves God willingly and desirously; yea, his will and desire is above his ability, 2. Cor. 8. 3. he loves God's Word, he delights in the law of the Lord in his inner man, Rom. 7. 22. thy commandments are my delights, Psal. 119. 143. he loves his servants, by this we know we are translated from death to life, because we love the brethren, 1. john 3. 14. Yea, this love he bears to God, is the root of all his obedience. His obedience proceeds rather and more from love, than from fear. Deut. 7. 9 He keeps covenant and mercy to them that love him, and keep his commandments. Which sentence you shall find repeated twice in the very same words. Neh. 1. 5. Dan. 9 4. his love to God is that that makes him careful to keep his commandments. His love to men also grows from this root. 1. john 5. 2. By this we know, that we love the children of God, when we love God. Heb. 6. 10. God is not unrighteous to forget your love, which ye have showed toward his Name, in that ye have ministered to the Saints, and still do minister. Yea, even his fear of God proceeds of love. Host 3. 5. They shall seek the Lord their God, and fear him, and his goodness.  
And for the second branch, this love of the regenerate man grows 
2.  from faith, even from the assurance he hath of God's love to him in Christ. 1. Tim. 1. 5. The end of the commandment is charity, out of a pure heart, and of a good conscience, and of Faith unfeigned. 1. joh. 4. 19 We love him, because he loved us first But what love is that he speaks of? The natural man may pretend he loves God, because God loved him first, as Acts 14. 17. He hath done us good, and given us rain from heaven, and fruitful seasons, and filled our hearts with food and gladness. But if a man know no further love of God than that, have no better fruit of God's love than that, he can never be able sound to love the Lord: till he know God hath loved him in Christ, he can never be sound persuaded of God's love, nor sound love the Lord again. This is the love that john means in that place, when he saith, 1. john 5. 19 We love him, because he loved us first: as is plain, verse 10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be a reconciliation for our sins. And 1. john 3. 16. Hereby perceive we the love of God, because he laid down his life for us. So Luke 7. 47. Her sins which were many, are forgiven: for she loved much. And every one that can find this love in him to God, and that the service he doth to God, he doth it of love, may be sure his heart is upright in him. 1. Cor. 8. 3. If any man love God, the same is known of him. Thus our Saviour seeks to recover and comfort Peter, making known to him the uprightness of his heart by this, and to prove unto him, that though he fell fearfully, ye he fell not totally. john 21. 15. Lovest thou me? lovest thou me? as if he should say, Remember, that though thou seemedst even to hate me by denying me, yet thou lovest me still. On the other side, no hypocrite or natural man, doth that he doth of love, specially not out of such a love as grows from Faith unfeigned. It is evident, that for the most part all his obedience grows from fear. What good duty soever they do, wherein they have any respect to God, they use to do it of fear, and not of love. Psalm 78. 34. When he slew them, they sought him, and they returned, and sought God early. And what things soever he seems to do of love to God, it is but a counterfeit and unsound love: for, first, he loves not God's Word, but hates it. john 3. 19, 20. He loveth darkness rather than light, because his deeds are evil: every one that doth evil, hateth the light. 1. john 2. 5. He that keepeth his word, in him is the love of God perfect indeed; hereby we know that we are in him. Secondly, he loves not Gods servants, but hates them. john 15. 19 Because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Thirdly, he hath no faith, nor assurance of God's love to him in Christ. Ephes. 2. 12. Ye were at that time without Christ, and were alienated from the commonwealth of Israel, and were strangers from the covenant of promise, and had no hope, and were without God in the world.   

Lecture the hundred and five. October 15. 1611. JOHN FOUR L.  
IT remaineth ●…ow, that we come to the fourth and last note of difference, that may be observed between the obedience of the regenerate and natural man, in the manner of performing good duties: And that is this, 
Note 4.  The regenerate man is constant in his obedience to God. This we shall find is a chief, and one of the most certain and sensible notes of an upright heart. For there is scarce any one good thing that is in God's child, but it may seem to be in the hypocrite, save only this. We will therefore show, first, that in every regenerate man this may be found: secondly, that it can be found in none other. The first is plain, Pro. 10. 25. The righteous is an everlasting foundation: he is no changeling. You shall see this constancy of his estate: first, in the grace of regeneration itself; for the nature and essential property of it, is to be constant: and thus it may be discerned and known. The spirit of regeneration is like unto that holy fire, that came down from Heaven, and was kept in the Sanctuary, that never went out, Levit. 6. 12, 13. If ever a man had grace, he can never lose it. It is called therefore an immortal seed, 1. Pet. 1. 23. The good part that shall never be taken away from him that hath once received it, Luke 10. 42. An everlasting name, that shall not be put out, Esay 56. 5. Secondly, in the fruits and effects of it. Psal. 92. 13, 14. Such as be planted in the house of the Lord, shall bring forth fruit in their age. And thus shall those good duties, which are the fruits of true grace, be discerned from such as proceed from some other root. If a man do truly love the Word, and the profession of it, he will persevere in his love, and profession, and never forsake it, Matth. 13. 20, 21. of that hearer that heard the Word, and incontinently with joy received it, and endured but for a season; our Saviour saith the cause was, because he had no root in himself: He never had sound heart. And 1. john. 2. 19 They went out from us, but they were not of us; for if they had been of us, they would have continued with us. So is it likewise in all other good duties which any man hath been given to: if they were the fruits of grace, if ever a man did use to do them with a good heart, he will do them still. I cannot stand upon all good duties in particular; I will instance but in one, whereby we may judge of all the rest, for there is the like reason for all. If ever a man were wont to be merciful and liberal in relieving Gods poor servants out of a good heart, he will be so still. You shall see this, Esay 32. 8. The liberal man will devose of liberal things (that is, he will study and think with himself which of God's servants stand in need, and how he may show himself merciful to them) and he will continue his liberality. Another notable place there is for this, Heb. 6. The Apostle saith of the Hebrews, verse 9 He was persuaded there were better things in them (than in such hypocrites as he had spoken of before) and such as accompanied salvation. And verse 10. he gives this for the reason: in that (saith he) ye have ministered to the Saints, and yet minister, and he adds, verse 11. We desire that every one of you show the same diligence to the end. And why so? To the full assurance of hope, saith he. As if he should have said, There is no full assurance of hope, no not in so excellent a fruit of faith, as this is, unless ye continue to the end.  
Two objections you may (haply) make against this, which I must give you to answer to.  
That in many that have been truly regenerate, great intermissions, 
Obiect. 1.  and giving over of good duties have been found, the fruits of grace have been strangely interrupted, and broken off in them. He that had come to David at that time when after his adultery, he practised the death of Uriah; or to Peter when he forswear his Master, and with such direful curses denied that he knew him; would have been able to discern no more fruits of grace, nor conscience of their duty to God in them, than in Saul, or judas. A man therefore, you will say, may be God's child, and have a sound heart, though he be not thus constant in his obedience as you have said.  
To this I answer, first, That though in the time of temptation, or of some spiritual desertion, the case may be thus with God's child for a 
Answ.  time, yet he cannot continue so, but he shall recover himself, and do his first works again: according to that, Psal. 55. 22. He will not suffer the righteous to fall for ever. Secondly, that during the time of this his fall, and giving over the practice of those good duties he was wont to perform, the child of God hath lost the assurance of his hope, and of the soundness and uprightness of his own heart; neither can any other man, or himself, say that any good thing he did before, was done in truth now he hath given it over. And indeed if thou observe it, thou shalt find that none such take any comfort at all to hear, or think of any good thing he did in times past. Herein I may appeal to the consciences of every one of you (if any such be here) that were in times past diligent, zealous, and conscionable Preachers, or such as used conscionably and carefully to pray in private, or such as were careful to have the exercises of Religion in your families, and have now quite given over these things; is it any comfort to you that you were such kind of people in times past? Nay is it not rather a vexation to your minds to think of those times, because your hearts are apt to tell you all that was done but in hypocrisy? Certainly, till you recover yourselves, and do your first works again, you cannot have any assurance, that there was ever any truth or soundness in your hearts.  
Yea, but (will you say) though they that are quite fall'n from the good duties they were wont to perform, can have no assurance of the truth of 
Obiect. 2.  their hearts, yet there is many a one that hath a good heart, that yet finds great inconstancy in himself, and that he oft omits the good duties he should perform, and hath not at all times that aptness and alacrity in prayer, and such like holy exercises, as he hath at some times. Can such a one have no assurance of the uprightness and soundness of his heart?  
I answer: First, that it is certain, that many a good man may decay in the 
Answ.  measure of his practice, and doing of good duties, even through a natural decay of his spirits; by age, or sickness. Secondly, he may also lose that heat and fervency of spirit that sometimes he had. This is plain in the Angel of the Church of Ephesus, Apoc. 2. 4. He had left his first love. and yet had much grace in him still. verse 2. I know how thou canst not forbear them that are evil. And verse 6. Thou hatest the deeds of the Nicolaitans, which I also hate. Yea, without daily watchfulness, and stirring up of ourselves, it will not be possible to keep ourselves from this decaying in our first love, and fervency in good duties, if we do not exhort and stir up ourselves daily, we shall be in danger to be hardened through the deceitfulness of sin, Heb. 3. 13. But yet this you shall find in every regenerate man ordinarily, unless it be in that case of tentation and spiritual desertion, that I spoke of in the former objection: First, he doth still perform good duties of conscience toward God, though not with that cheerfulness and aptness, as at other times. He keeps his way still, and goes on, though not so fast and comfortably as he was wont; grieving for his decays, and striving against his dulness, and this God greatly delighteth in even in this Labour of love, as the Apostle calls it, Heb. 6. 10. Secondly, he rests not in any thing he hath done, but is careful to persevere, and continue to the end. For this we have two notable examples: First, in David, Psal. 146. 2. I will praise the Lord during my life, as long as I have any being, I will sing unto my God. And 101. 2. I will do wisely in the perfect way, till thou comest to me. And Psal. 119. 11●…. I have applied my heart to fulfil thy statutes always, even unto the end. The second is in Paul, Phil. 3. 12. One thing I do (as if he should say, this is the chief thing I have to comfort myself in) I forget that that is behind, & endeavour myself to that which is before. Thirdly, he lives in fear, lest he should fall away before his death, and having begun in the spirit, should end in the flesh. jer. 32. 40. I will put my fear in their hearts, that they shall not depart from me. Fourthly, he desires to continue under the means of grace. Psal. 27. 4. One thing I have desired of the Lord, and that I will require, that I may dwell in the house of the Lord all the days of my life. And whosoever is thus constant, and careful to persevere, may be certain of the soundness and uprightness of his heart. No natural man ever was so. john 8. 31. If ye continue in my Word, ye are verily my Disciples. Psal. 106. 3. Blessed are they that keep judgement, and do righteousness at all times. Pro. 28. 14. Happy is the man that feareth always. It is said of Caleb, he had another spirit than the rest of the spies, Num. 14. 24. and the reason is there given, but more plainly, josh. 14 9 because he followed the Lord constantly. He that serves God constantly, certainly hath another spirit in him, than ever any natural man could attain unto.  
And thus have we finished the examination of the three first graces which I propounded, and wherein I said I would observe the difference betwixt the good things that are in the regenerate man, and those that seem to be in the natural man. I have showed you the difference between them in their knowledge, in their repentance, and in their obedience unto God. It followeth now, that we proceed to the fourth and last: namely, to the faith and confidence that they have in the mercy of God. First then, every regenerate man hath saith. No one grace, no goodness at all can be in that man's heart in soundness and uprightness, that wants a lively faith, that is not in some measure truly assured of God's favour to him in Christ. For that is the root of all saving graces, Acts 5. 9 It purifieth the heart: and 26, 18. it sanctifieth him that hath it.  
And on the other side, the man that hath any measure of true faith, though it be very weak, doubtless, hath a sound and upright heart. This is plain in the words of Hanani the Prophet to Asa, 2. Chron. 16. 9 The eyes of the Lord behold all the earth, to show himself strong with them that are of a perfect heart towards him. But whom means he by them that are of a perfect heart? Surely, such as rest upon him, as you shall see in the former verse.  
But herein also many a natural man and hypocrite seems to match the child of God; yea to exceed him much. He saith, he hath a strong faith, and is as fully persuaded of God's favour, as any other man. jer. 3. 4. Didst thou not still cry unto me (saith the Lord to the wicked hypocrite) Thou art my father, and the guide of my youth. And Micah. 3. 11. Yet they will lean upon God, and say, Is not the Lord amongst us? no evil can come to us. Yea, he may live and dye in a strong persuasion, that he is in God's favour. How then shall we be able (will you say) to distinguish between the true faith of the regenerate, and the false and vain presumption of the natural man? Four sensible and plain notes of difference I will give you out of God's Word, between the true faith of the regenerate man, and the seeming faith of him that hath no grace in his heart.  
The first is from the means, whereby it is wrought in a man For the faith of the regenerate, is wrought in him by the Ministry of the Word of God, and is increased and nourished by it, and by the other good means of grace which God hath ordained: First, by the preaching of the Law his heart is humbled and prepared, john Baptist by his ministry was to prepare the way for Christ, Mark 1. 2. Secondly, by the preaching of the Gospel his heart is comforted. Rom. 10. 17. Faith comes by hearing. Esay 57 19 I create the fruit of the lips to be peace. Art thou then able to say, thy faith was wrought in thee by the Ministry of the Word? it wrought in thee first the spirit of bondage, and then the spirit of adoption, Rom. 8. 15. and thou findest it cherished, and made more lively and strong, when thou dost diligently and conscionably attend upon God's ordinance, in hearing, reading, praying, and receiving of the Lords Supper; then hast thou cause to judge, that thy assurance is indeed the faith of God's Elect, against which, the gates of hell shall never be able to prevail. On the other side, if thou never foundest any such power or comfort in the Word, but thy assurance hath grown with thee even from the womb, thou wert never of other mind thou thankest God: neither the ministry of the law did ever work in thy heart any sound and lasting humiliation, nor the ministry of the Gospel any great comfort: thou carest not for the ministry of the Word, nor findest any relish in any religious exercise, but wonderest at their folly, that make such reckoning of them; then be thou assured, that thy confidence is but presumption, and not faith.  
The second difference is in the grounds, on which their faith is founded. The third in the measure and degrees of it. The fourth and last, in the fruits and effects of it. But for these three last notes, I must refer the Reader to the 76 Lecture, where I have handled them at large.    


THE HUNDRED AND six LECTURE, ON OCTOBER XXII. MDCXI.  JOHN FOUR L. 
And the man believed the word that jesus had spoken unto him, and he went his way.  
WE have already heard, that from the beginning of the 46. Verse, to the end of this Chapter, the Evangelist doth set down the History of the second miracle that our Saviour wrought in Galilee, in curing the son of a certain Ruler: And that the History stands upon four parts: First, the occasion that was offered to Christ to do this miracle, Uers. 46, 47. Secondly, the manner how Christ wrought this miracle, Verse 48, 49. and the beginning of this Verse. Thirdly, the fruit and effect of this miracle. Fourthly and lastly, the conclusion of the story. The two first parts we have already finished, and are now to proceed to the third; namely, to the fruit and effect of this miracle, which beginneth in the words I have now read unto you, and lasteth to the end of the 53. Verse.  
And in this part there be three principal things to be considered: First, the beginning of the faith and conversion of this Ruler, in these words of the 50 Verse, And the man believed the words that jesus had spoken unto him, and went his way. Secondly, the means whereby this faith that was begun in him, was confirmed and increased, in Verse 51, 52. and part of 53. Thirdly, the confirmation and establishment which he received in his faith by these means, and the fruit whereby he declared it, in the latter end of the 53 Verse.  
Now for the first, it is said, that the man believed the word that jesus had spoken unto him: and to declare, that he did so indeed, he gave over importuning him any more, and went his way. It may seem somewhat strange (if we mark it well) to see so great and sudden a change wrought in this great man. Even now he was of that mind, that he would not believe, unless he might see signs and wonders; now he believes Christ's bare word, though he did see nothing at all done. Before he thought Christ could do his son no good, unless he would go down to him to see him, and pray over him, or touch him, and use some solemn ceremony about him; now he believeth his son is recovered, though Christ did none of all these, but only spoke the word. And if we inquire into the causes of it, we shall find them to be principally two; the first in the Lord, the other in himself.  
First, the Lords gracious pleasure was the cause of this, who worketh man's conversion, when and by what means it pleaseth him (joh. 3. 8. The wind bloweth where it listeth) and who had appointed this to be the time of this Nobleman's conversion; and this word of Christ to be the means whereby it should be wrought. This should make us careful to be constant hearers of the Word. For, first, some point of great importance may be taught in one Sermon, which (haply) we shall not hear again in an hundred. Secondly, though at all times God's Elect may profit by their hearing, yet hath God his times and moments (determined with himself) wherein he will work with his Word, more mightily than at other times. And who can tell which is the Sermon that God hath appointed to do him most good by? We should therefore frequent Sermons, as good husbands do their fairs and markets; and provident Merchants the times of the Royal Exchange, that no opportunity of a good bargain may escape them.  
Secondly, his heart was well prepared to receive good by Christ; both by that hand of God that was upon him in the sickness of his son, and also by that reverend and good opinion he had conceived of Christ, by that that he had heard, or seen of him before; he esteemed him to be a great Prophet, one that was able and willing to do him good. And this reverend opinion he had conceived of him, made him willing (as great as he was) to come himself to him so great a way. Now by these means his heart was much better prepared, and made fit to give credit unto that that Christ should say unto him, than otherwise it would have been. From this first point than we have this Doctrine to learn, That  
It is a matter of great use and necessity for our profiting by the Word, to 
Doct. 1.  come to it with a heart that is rightly prepared. The man that brings to the Word a prepared heart, shall receive more good by once hearing of it, than another shall do at many times. True it is, that many a man hath received some good by the Word, & felt himself much moved by it, that yet hath come to it without a due preparation: as not only Agrippa that was almost caught, Act. 26. 28. but even Foelix also: Paul's ministry wrought mightily upon his heart, it made him to quake and tremble, Act. 24. 26. and Herod (though doubtless his heart was never well prepared when he came to hear john) yet can it not be denied, but he received much good by hearing him, he heard him gladly, and reform his life in many things by hearing of him, Mar. 6. 20. Yea many have felt a divine power in the Ministry of the Word, as have come to it with very bad hearts; such were those officers that were sent to apprehend our Saviour, john 7. 46. Yea sometimes God hath so far forth glorified his power in this his own ordinance, as he hath wrought thereby even the effectual conversion of some that have come to it without all good preparation of heart: as the Athenians which heard Paul, Act. 17. first, with what hearts they came to hear him, it is plain, Ver. 18. Some said, what will this babbler say? and the best of them heard him only out of a desire to hear news, Vers. 21. and yet see how God wrought by that Sermon in the hearts of sundry of them, Vers. 34. Howbeit certain men clave to Paul, and believed, among whom also was Denis Areopagita, and a woman named Damaris, and other with them. And (upon these experiments) it were much to be wished, that all men, even the wickedest, would be brought to hear, yea though they came but by occasion, or as intending some other thing; yea, though they came even with an evil intent to carp, or to mock, yet I would they would come. Possibly they might be caught, though they came even with such hearts. Yea, it were to be wished, that such as can by no other means be drawn to hear, might even be compelled, and forced to it by Authority. josiah is commended for this, 2 Chro. 34. 33. That he compelled all that were found in Israel, to serve the Lord; and if you look into jeremy, and others that prophesied in josiahs' time, you shall find there was many a notorious lewd man in Israel in those days. And if there be any part of God's service that men may and aught to be compelled unto, certainly it is rather this than any other; therefore even the excommunicate persons (by the ancient Canons of the Church) were allowed to come to the Sermon. It is therefore a great error in any to imagine, that it is to no purpose to urge such and such to come to Church, because they think they are either so sottish, or so lewd, that they can receive no good by coming: and therefore it matters not whether they come or no.  
But though all this be so as you have heard, yet first, this is a singular help and furtherance to our profiting by the Word, to come to it with a prepared heart: secondly, and where God means his Word shall prosper to work saving grace, there he prepares the hearts of men to receive it: thirdly, neither doth it ordinarily prevail to work true faith, and sound conversion, but in a prepared heart. The former examples are very rare. Mark this therefore in the course God hath been wont to keep in the conversion of men; either by his miracles and strange works, or by his corrections, or by the terrors of the Law, he hath been wont to fit the hearts of his elect to receive the Gospel. Acts 5. 14. The number of them that believed in the Lord, both of men and women, grew more and more. Mark the reason, Verse 11, 12. By his fearful judgements on Ananias and Saphira, and sundry other strange miracles wrought by the Apostles, God had prepared the hearts of men notably, to the receiving of the Gospel. Acts 12. 24. The Word of God grew and multiplied. Mark the reason, Ver. 23. By a strange judgement on proud Herod, God had prepared men's hearts. Act. 19 10. The Word of God grew mightily, and prevailed. See the reason, Ver. 11. 17. By the wonderful miracles Paul wrought, and the strange judgements that befell the sons of Sceva for counterfeiting of them, a marvelous fear came upon them all in those parts; and thus were they prepared to receive the Word.  
For the second, we have job 33. 23. If there be then an Interpreter. As if he should say, Then there will be great hope of doing good. And for the third, we have Act. 2. 41. The same day there were added to them about three thousand souls. Mark the reason, Ver. 37. They were pricked in their heart with that which Peter had said. And this is God's usual course: he sends john Baptist before Christ to preach the Law. Why? Mar. 1. 2, 3. To prepare the hearts of men to receive Christ.  
And as the Word seldom prevails at first, to the conversion of men, till the heart be prepared to receive it: so it is certain that it seldom prevails to confirm and increase grace, unless men come to it with prepared hearts. As in prayer it makes much to a man's comfort, to prepare himself to it: so is it also in this duty. When the people of God were to receive the Law, God commanded they should prepare themselves to receive it. Exod. 19 10. Go to the People, and sanctify them to day, and to morrow, and let them wash their clothes, and be ready on the third day. Yea when Samuel offered a sacrifice unto the Lord at Bethlehem, 1 Sam. 16. 5. He sanctified less and his sons before he called them to it. And it is noted as the best thing that was in jehoshaphat, 2 Chron. 19 3. That he prepared his heart to seek God.  
The reason of the doctrine is, That our hearts are ordinarily profane, and 
Reas. 1.  unfit to deal with holy things; naturally they are so, and (by dealing with worldly things) they are made so more and more. Act. 10. 14. Common and unclean are made all one. Mar. 7. 2 Common hands are unclean hands: and certainly of our thoughts and affections it may more truly be said, take them as they are commonly, and they are unclean and profane. We must strive to have other than our ordinary and common thoughts and affections, when we are to deal with God, or else we shall go about to sow good seed among thorns, jer. 4. 8. Yea worse than so; for it is not only the loss of the seed, but the loss of ourselves also. There must be a proportion kept between the vessel and the wine, or else both will be lost: Luke 5. 37, 38. New wine must be put into new vessels, so both are preserved. Men use to wash the cups that are to receive their drink, and the dishes that are to receive their meat: but they have more need to cleanse and sanctify their hearts, that are to receive the Word. For, first, the heart is fouler than any cup or vessel can be, The heart of man is desperately wicked, jer. 17. 9 Secondly, put a clean thing into an unclean vessel, and it will receive pollution by it. If one that is unclean touch any of these, shall it be unclean? and the Priest answered and said, it shall be unclean, Hag. 2. 13. Thirdly, the honesty and uprightness of the heart gives the price and worth to every good duty we perform, and accordingly God doth esteem of it. Our hearts are (like Instruments) ever out of tune; we must either every time that we go to serve God, take some pains to set them in tune, or we shall never make good music in the ears of God. That made David say, Psal. 57 7, 8. Mine heart is prepared, O Lord, mine heart is prepared, I will sing and give praise: awake my tongue, awake viol and harp, I will awake early.  
The first use of this Doctrine, is, to exhort us not to despise, or neglect the Lords preparations. When God hath (by any means) fitted after a special 
Use 1.  manner, and prepared thy heart unto his service; take the time, neglect not the opportunity, for then shalt thou be able to serve God with more fruit and comfort, than at another time: strike while the Iron is hot, james 5. 13. Is any afflicted? let him pray: Is any merry? let him sing. So when God by his corrections hath softened and humbled thy heart, then give thyself to reading and meditation of the Word, thou shalt profit more by it then, a great deal, than at another time. Psal. 119. 92. Except thy Law had been my delight, I should have perished in mine affliction. He found (doubtless) more sweetness in it then, than at another time.  
The second use of the Doctrine, is, to show to us the true cause why we profit so little by the Word, and find so small comfort in it, surely we seldom 
Use. 2.  or never come rightly prepared to it. We find great comfort and profit in our prayers when the heart is prepared before: this is therefore spoken of a condition required in all those prayers that God will give gracious answer unto. If thou prepare thine heart, and stretch out thine hands towards him, job 11. 13. Thou wilt prepare their heart, thou wilt cause thine ear to hear, Psal. 10. 17. So is it with the Word; men use to come to it with common hearts; nay, oft with worse than common hearts. If we had care of this, we should find more power and sweetness in one Sermon, than we are wont to do in an hundred. And because we must not serve God only at such times, as he by affliction, or such like means hath prepared us after a special manner; but as we must pray every day, Pray without ceasing, 1 Thes. 5. 17. so must we exercise ourselves in God's word every day, even of the King it is said, He shall read therein all the days of his life, Deut. 17. 19 and if we come not rightly prepared to it, we shall receive little good by it, nay we shall be in danger to receive much hurt by it. As we cannot do the work of our Ministry well unless we sanctify ourselves: Sanctify yourselves, and prepare your brethren, said good josia to the Priests, 2 Chro. 35. 6. so neither can you do the duty of hearers well, unless you sanctify yourselves before you come. I will therefore show you how a man's heart should come prepared to the hearing of the Word, that desires to receive comfort by it; what affection and disposition of heart we should bring with us.  
We must not come in our sins unto God's house; but labour to cast off (by 
1.  unfeigned repentance) all our known sins, before we come. In this respect the wisdom of the Church is to be commended, in beginning our public worship with a holy and good confession of sins: it were to be wished, that men would make more conscience to join with the congregation in it, and to do it with feeling and understanding hearts, than the most do. This is that that was signified by putting off the shoes, and washing of the clothes, Exo. 3. 5 and 19 10. and is more plainly taught, I am. 1. 21. Lay apart all filthiness, and superfluity of naughtiness, and receive with meekness the engrafted word. In this respect it is worthy to be observed, that (Ezek. 23. 38, 39) the Lord notes this for a circumstance, that greatly aggravated their whoredoms and murders, That they came the same day into God's Sanctuary. And what marvel is it then, that so many receive no profit, but hurt rather by the Word; being guilty of heinous sins, they come to God's house, without the least motion of remorse for them, or purpose to forsake them? Yea, many come on the Lord's day to God's house, having spent the greatest part of the night before, some in drunkenness, some in gaming, and other disorders.  
We must labour to bring our hearts to a religious fear of the Majesty of 
2.  God, with whom we have to deal, and in whose presence we are to appear in a special sort. Set thyself as in God's presence, and that will keep thy heart from wand'ring. Acts 10. 33. We are all here present before God (saith Cornelius) to hear all things that are commanded thee of God. That which Solomon useth as a reason, to restrain men from rashness, and irreverence in prayer serves as fitly to restrain from rashness and irreverence in hearing: for reverence is as well required when God speaks to us, as when we speak to God. Eccl. 5. 1. Be not rash with thy mouth, nor let thy heart be hasty to utter a thing before God: for God is in the heavens, and thou art on the earth. This fear of God (rising from the apprehension of his glorious presence) is a singular means to prepare the heart to hear well. Thus God prepared Abraham, Gen. 15. 12. A fearful darkness fell upon him first, and then the Lord delivered to him the word of promise. Serve the Lord with fear, Psal. 2. 11. and 5. 7. I will come to thy house in the multitude of thy mercies, and in thy fear will I worship toward thy holy Temple. No marvel then, though many profit so little, both in their coming into God's house, and sitting in it; The very trial of their countenance testifieth against them: as Esa. 3. 9 that there is no fear, nor reverence of God's presence in their hearts.  
Thou must rid thy heart of all prejudice and hard conceit of him thou art to hear, and labour to be well persuaded of thy Teacher. This hath great 
3.  force to further our profiting by that we hear. This was that that made Herod himself not only to hear john gladly, but also to practise many things he taught, Mar. 6. 20. This made Paul so earnest in protesting his love, and declaring his affection to them he wrote to, that he might win them thereby to have a good opinion of him, because he knew how much this would avail to their profiting by his Doctrine: See how many words he useth to persuade both the Romans and Corinthians of this, in the beginning of his Epistles unto them, Rom. 1. 8, 15. 1 Cor. 1. 4, 8. This made him so earnest with the faithful in that exhortation, And we beseech you brethren, to know them which labour among you, and are over you in the Lord, and admonish you; and esteem them very highly in love for their works sake, 1 Thess. 5. 12, 13.  
We must bring with us an appetite, even an earnest desire to profit by that 
4.  we shall hear, As new borne babes desire the sincere milk of the Word, 1 Pet. 2. 2. This will greatly further our profiting; for the Lord useth to fill the hungry with good things, and to send the rich empty away, Luke 1. 53.  
We must bring with us an honest heart, even a sincere purpose and resolution, 
5.  to obey the Word in all things, and to learn to know the will of God, to no other end, but that we may direct our lives according to it: resolving, as Esay 2. 3. Come ye, and let us go up to the mountain of the Lord, and he will teach us his ways, and we will walk in his paths. And as Psal. 119. 34. I will observe thy Law with my whole heart. Such shall be sure to profit, If any man will do his will, he shall know of the Doctrine, whether it be of God, joh. 7. 17. What man is he that feareth the Lord, him shall he teach in the way that he shall choose, Psal. 25. 12.  
We must use to pray before we come. We must (Pro. 2. 3.) call (unto 
6.  God) for knowledge, and cry for understanding: Verse 5. Then shall we understand the fear of the Lord, and find the knowledge of God. And the reason is added, Uer. 6. For the Lord giveth wisdom, out of his mouth cometh knowledge and understanding: As if he should say, it comes not out of the mouth of the excellentest man that thou canst hear, it comes from the Lord only; and therefore thou must seek to him for it.    


THE HUNDRED AND SEVENTH LECTURE, ON OCTOBER XXIX. MDCXI.  JOHN FOUR LI, LII, LIII. 
And as he was now going down, his servants met him, and told him saying, Thy son liveth.  
Then enquired he of them the hour when he began to amend; and they said unto him, Yesterday, at the seventh hour the Fever left him.  
So the father knew, that it was at the same hour, in the which jesus said unto him, Thy son liveth; and himself believed, and his whole house.  
WE have already heard, that from the beginning of the 46 Verse, to the end of this Chapter, the Evangelist doth set down the History of the second miracle that Christ wrought in Galilee, in curing of the son of a certain Ruler. And that the History stands upon four parts: First, the occasion that was offered unto Christ to do this miracle, Uers. 46, 47 Secondly, the manner how Christ wrought this miracle, Vers. 48, 49. and the beginning of the 50. Thirdly, the fruit and effect of this miracle, from the latter end of the 50 Verse, to the end of the 53. Fourthly, the conclusion of the story, in the 54 Verse. And in the fruit and effect of this miracle (which is the third part of the story) we have heard there be three principal things to be observed; First, the beginning of the faith and conversion of this Ruler, in the words of the 50 Verse. And the man believed the word that jesus had spoken unto him, and went his way. Secondly, the means whereby this faith, that was begun in him, was confirmed and increased, in these words I have now read unto you. Thirdly, the confirmation and establishment which he received in his faith by these means, and the fruit whereby he declared it, in the latter end of the 53 Verse. The first of these three points we finished the last day; it remaineth now, we come unto the second: namely, unto the means, whereby the faith that was begun in him, was confirmed and increased. Now in these words two principal things are to be considered: First, his servants meeting of him, and bringing him word of his son's recovery, Verse 51. Secondly, the enquiry he made of them concerning the just time of his son's recovery, and the satisfaction that he received therein, Verse 52, 53. For the first, it is worthy to be observed here, what care these servants had of the comfort of their Master: first, they knew how much the sickness and danger of his son did disquiet and trouble him. Secondly, they knew that he was gone to Cana unto Christ, to seek help for him. Thirdly, so soon therefore as they perceived that the child was recovered, they come to tell him, that they might ease him of his grief, and comfort him; and would not let him abide in his grief, till he might come home, and see his son recovered, but they come to bring him the news of it. Fourthly, there comes not one servant only to bring him this news, but sundry of them, each of them being unwilling (as it should seem) to be over-gone by another in this duty to their Master. Fifthly, yea, they showed great care not to deceive their Master with false news; and therefore they did not come forth so soon as they perceived the child began to mend, (for it is said, they met not with their Master, till the day after the child began to amend: and Cana being but five miles (or thereabout) from Capernaum, and the child beginning to mend about one of the clock in the afternoon, they might have been with him the same day, if they had come forth presently) but they would be well assured, that he did mend indeed; and therefore they tarried a while, that they might have some proof of his amendment, before they went: and thereupon they come, and tell their Master confidently, Thy son liveth: that is, he is recovered, and past the danger of this his sickness; The sever hath left him, as Verse 52. The Doctrine that we are to learn from the example of these servants, is this, That it is the duty of every servant to love his Master, to desire and seek the comfort of his 
Doct. 1.  Master. This Doctrine concerning the duty of servants (peradventure) will seem to many not very profitable, or fit to be stood upon. But I would have such to consider, First, that my Text draws me to it, and I must not seek matter, but take such as my Text gives me direct occasion to speak of. Secondly, that this is a Doctrine very necessary to be taught sometimes. Observe (I pray you) in the Epistles of the Apostles, how oft this point is taught, and with what earnestness it is urged, Ephes. 6. Colos. 3. 1 Tim. 6. Tit. 2. 1 Peter 2. And mark how the Apostle concludes it, 1 Tim. 6. 2. These things teach and exhort. And Tit. 2. 15. These things speak, and exhort, and rebuke with all authority. I will therefore handle this point as briefly and profitably as I can, so as not servants only, but all you that hear me, may receive some benefit and edification by it.  
This is then the Doctrine, That every servant is bound to love his Master, to desire and seek the comfort of his Master. And that which you shall hear me speak concerning the duty that the servant owes to the Master, you must understand to be meant as well of the duty that the servant owes to the Mistress. For there is the like reason for both; and thus runs the Commandment, whereby all inferiors are taught their duty to their superiors, Exod. 20. 12. Honour thy Father, and thy Mother: that is, the superior of either sex. Say a servant should be never so true unto his Master, never so diligent, never so profitable, yet if he love not his Master, if he desire not by all the means he can, to procure the comfort of his Master, he hath not discharged his duty before God. We have here in the Text an example of servants, that yet were not converted to the Faith, and it should be a foul shame for servants that profess the Gospel, to go behind them in this duty to their Masters. But I will give you examples also of such servants, as no Christian servant, of what degree soever, can disdain to propound to himself for his imitation. The one is Eleazar Abraham's servant, and steward of his house, of whose love to his Master, and care to procure his Master's comfort, we shall read, Gen. 24. He saw what a trouble it was to Abraham when he was old, for fear his son Isaac should take a wife of the Canaanites, and what a comfort it would be to him, if he might see him matched with one of his own kindred. See the marvelous love of this man to his Master, and care he had of his comfort: First, in the diligence he showed in the business, Ver. 33. When he was come to Laban's house, they set meat before him, but he would not eat till he had done his Master's business. And so soon as he had obtained his suit, and done his business (though his entertainment were very good) he would not be stayed one day longer, but would needs return to his Master with all speed; as you shall find, Ver. 54, 56. because he knew well what a comfort it would be to his Master, when he had understood how he had sped. Secondly, you shall observe his love to his Master, in the joy he took in that good success God had given him in his business, (not so much in respect of himself, or any reward he looked to receive for his good service, but) even for his Master's sake, because he knew how great a comfort it would be to his Master. See this, Ver. 26, 27. when he perceived, that God had brought him directly and safely to Bethuels' house; The man bowed himself, and worshipped the Lord, and said, Blessed be the Lord God of my Master Abraham, which hath not withdrawn his mercy and truth from my Master. See still all his respect was to his Master: A good servant will rejoice in his Master's comfort as much as in his own, it will do him good to see his Master prosper. The other example is Nehemia, who was Cupbearer or Taster to the greatest Emperor that was then in the world: and he professeth of himself, Neh. 2. 1. That he had never been wont to be sad in the presence of his Master. Why? was that unlawful? No, doubtless, it well beseems a Christian to be sad sometimes, Sorrow is better than laughter, for by the sadness of the countenance (that inward grief which cannot be hid, but shows itself in the countenance) the heart is made better, Eccles. 7. 3. but his Master liked it not, he knew it would discontent his Master, as appears, Vers. 2. he was sore afraid, when his Master perceived by his countenance that he was sad. And though his Master were void of religion, yet he held it his duty to give contentment to him in this, he did strive to be cheerful in his countenance always when he came to attend him. I have now given you two examples for this; I will give you two precepts also, and so come to the reasons. The first is that the Apostle teacheth, Eph. 6. 7. when he requires servants to do that service that they do with good will: he means not in those words to exempt them from duty and obligation; as if he would say, The service you do, is done but of courtesy; but though you do no more, than in duty you are bound to do, yet must you do it of love and good will, or it is nought worth in God's sight. So Tit. 2. 9 Let servants be subject to their Masters, and please them in all things, not answering again. And mark what kind of servants they were, of whom this duty was required; the yoke that servants did bear in those days, was an iron yoke, in comparison of that that servants bear now: For, 1. They were usually bondmen, either won in battle, or bought with money: and consequently they were 1. bound during life, or at their Master's pleasure: 2. they could refuse no drudgery they were put to. 2. Their Masters were most of them Infidels, and enemies to the Gospel. And yet those servants were bound to love their Masters, and to seek to please them in all things. How much more are servants now bound to do this, whose yoke is far more easy and tolerable?  
The Reasons of the Doctrine are these. First, love is the root of all duties we do perform to men: neither can any be well done, unless it proceed 
Reason. 1  from love; and where there is love, all duties will follow. Rom. 13. 9, 10. Every Commandment is brie●…ty comprehended in this saying, even in this; Thou shalt love thy neighbour as thyself: therefore love is the fulfilling of the law. There be sundry other duties the servant owes to his master, but all depend upon this: First, he must be obedient unto his Master, Col. 3. 22. In all things, saith the Apostle, and to that end he must be subject to him, not answering again, Tit. 2. 9 else he cannot be obedient unless he acknowledge himself to be under him, and can take an angry and cross word patiently, yea, though it be given without cause: and to that end also he must honour and reverence him in his heart, They must count their Masters worthy of all honour, 1 Tim. 96. else can he never be subject to him, nor bear his reproof. Secondly, he must seek his master's profit. Phile. 11. One simus had been an unprofitable servant, but so soon as he was converted, Paul gives his word for him, that he would be profitable to his Master. And to that end he must be faithful and true, Titus 2. 10. Not pickers, but such as show all good faithfulness: to that end also they must be painful and diligent in their places: else, though they be never so true, they are unprofitable. Pro. 18. 9 He that is s●…othfull in his work, is even the brother of him that is a great ●…aster. But the servant that loveth his Master, will make conscience of all these duties, and none but he.  
Every servant is to esteem his Master as a Father. So Naamans' servant (that saw no further than by the light of nature) calls him, 2 King. 5. 13. 
2.  And so the Lord himself in the fifth Commandment terms all such as he hath made our superiors in any degree, Exod. 20. 12. because from every one of them, the inferior receives some benefit, as from a Father. Because God hath made thy Master his instrument of thy maintenance, thou receivest from God by his hand, either food and wages, or food and knowledge in some trade, whereby thou mayst live the better, and be more profitable to the Commonwealth, therefore thou art bound to love him, and owest duty unto him.  
The third Reason, is in respect of God and his ordinance. How unworthy so ever the Master himself be of this love, yet because God hath set him 
3.  over the servant, and will have him to do it, he must love him. This reason the Apostle gives, Eph. 6. 6, 7. The servant must do his service of good will and love, because therein he serves Christ, doth the will of God, he serves the Lord, and not men, Col. 3. 23. they do it to the Lord, and not to men: and 1 Tim. 6. 1. Every servant must count his Master worthy of all honour. First, of all honour; not of cap and knee only, etc. but of love and obedience. Secondly, every Servant must so esteem of his Master, even those that had the worst Masters. Thirdly, he must count him worthy of all honour. How can that be, will you say, if he be an idolater, a filthy person, or a drunkard? Yes, in respect of God's ordinance, because God will have him to be honoured and loved, he must do it, though there be nothing in the man that deserves honour and love. Who will not give honour to him, whom the King will have to be honoured, how unworthy soever he be otherwise? Though Mordecai were in Hamans' judgement very base, and one whom he hated extremely, yet ye see how ready he was to give honour to him, when the King would have him to do it, Est. 6. 11. If God will have us to love our deadly enemy, that hath nothing in him to deserve love, but the contrary, we must do it, or we can have no comfort in God, Mat. 5. 44. This will greatly adorn and gain credit to the profession of the Gospel, and nothing more, when men shall see it 
4.  works this conscience in servants, that a servant professing religion is more dutiful, more careful of his Master's comfort and profit, than any other. This reason the Apostle gives, 'tis 2. 10. That they may adorn the Doctrine of God our Saviour in all things: and 1 Tim. 6. 1. That the name of God and his Doctrine be not evil spoken of. And the credit of the Gospel is dearer to every true Christian than his own life.  
The last reason is, because how unworthy, or unthankful, or unable soever thy Master is, yet, if of conscience toward God thou do thy duty 
5.  thus, thou shalt be sure God will reward thee; and so on the other side, if thou do not thy duty, thou shalt have no reward. Ephes. 6. 8. Know ye that whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free. First, the Lord will reward thee in the life to come, Col. 3. 24. knowing that of the Lord ye shall receive the reward of inheritance. Secondly, even in this life the Lord will reward thee with the like when thou shalt be a Master thyself, with what measure ye meet, it shall be measured to you again, Mat. 7. 2. Take no heed to all words that are spoken, lest thou he are thy servant curse thee; For oftentimes also thine own heart knoweth, that thou thyself likewise hast cursed others, Eccles. 7. 2●…, 22.  
The Use this Doctrine serveth unto, is: first, for Servants; secondly, 
Use 1.  for Masters also.  
And as for servants, before I exhort them to the duty that this Doctrine requireth of them, they are first to be admonished (by way of caution and prevention) to take heed they be not too careful to please their Masters, that they show not too much love unto them. The Lord hath set you limits and bounds in this case, which you may not pass. Love and obedience is not absolutely due to any Master upon earth, so as we may do any thing to please them, any thing they would have us to do: this honour is due to God alone, whom the Apostle therefore calls, jude 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The only Master. All other Masters are called twice by the Apostle, Ephes. 6. 5. Col. 3. 22. Master's according to the fl●…sh: they have nothing to do with the conscience, that is to be reserved to God alone, in that case they have a charge given them, ye are bought with a price, be not ye the servants of men, 1. Cor. 7. 23. I will show you some particulars, that servants must take heed of in this case: First, a servant may not, to please his Master, conform himself to a false and idolatrous religion, this was the thing that Naaman after his conversion was fearful lest he should offend in 2. Kings 5. 18. Secondly, a servant may not, to please his Master, lend him his oath, and swear whatsoever he would have him, Gen. 24. 5. As well as Eleazar loved his Master, he would not presently swear when he bade him, but he would perfectly know the matter he should swear to, and how he might be able to keep his oath, before he would swear. Thirdly, a servant may not (to please his Master) execute his malice, and revenge all his quarrels, as Absalon's servants did upon this ground, 2. Sam. 13. 8 Kill him, fear not, have not I commanded you? but all Saul's servants (save Doeg) refused to do it, they would not kill the Lords Priests, though the king their master commanded them, 1. Sam. 22. 17, 18. Fourthly, a servant may not (to please his Master) counsel him to oppress and wrong his tenants. The Scripture imputes the oppression that many great men used, to their servants. Amos 4. 1. They oppress the poor, and destroy the needy, and say unto their Masters Bring, and let us drink. Fiftly, a servant may not (to please his Master) feed his humour in his uncleanness and filthiness. Gen. 12. 15. Pharaohs servants saw Sara, & commended her to Pharaoh, so she was taken into his house. Sixthly, a servant may not, to please or enrich his Master, tell a lie, or deceive any; for he shall do his master hurt, and no good, by getting any thing that way. Pro. 21. 6. The gathering of treasures by a deceitful tongue is vanity, tossed to and fro of them that seek death. Seventhly, a servant may not, to please his Master, feed his humour, by bringing him lies and slanders. Pro. 29. 12. If a Ruler hearken to lies, all his servants are wicked. And Host 7. 3. They make the King glad with their wickedness, and the Princes with their lies. And so much for the caution, that is to be given unto servants. The exhortation is this, That every servant would subscribe to this commandment of the Lord, as well as unto others, and say of it, as Rom. 7. 12. This commandment is holy, and just, and good, and endeavour to show the truth and soundness of that grace that is in him, by making conscience of his duty in the calling God hath placed him in. Three ways especially there be, whereby thou mayst show, that thou dost indeed love thy Master: First, if thou seek by all means, and canst rejoice in his prosperity and welfare, as we have heard Eleazar did, Gen. 24. Secondly, if thou can bear with his infirmities, and not blaze them to his discredit, Servants, be subject to your Masters with all fear, not only to the good and gentle, but also to the froward, 1. Pet. 2. 18. Thirdly, if thou be tractable, and willing to please him, and be ruled by him, specially in those things that concern God's service and worship: every man in such things should be willing to please his neighbour, Rom. 15. 2. much more should the servant be willing to please his Master in them.  
The Use that Masters are to make of this Doctrine, is: First, to draw them 
Use 2.  to love Religion, which is such a friend to them, and to desire to have such servants as are religious. If men were not extremely wicked, this would persuade them to love the Gospel, that no means, which the wit of man can devose, have such force to make good subjects, children, servants, and neighbours, as this hath. Secondly, to exhort them to carry themselves so towards their servants, as they may deserve love and reverence of them. The fifth Commandment that binds all inferiors, to honour their superiors as parents, binds all superiors to be as fathers to their inferiors; and indeed every Master should be so to his servants, even Naaman the Syrian was such a Master, that made his servant when he spoke unto him, say O my father, 2. King. 5. 13.  
Three special ways there be, whereby the Master may gain love and reverence of his servant.  
1. If thou deal justly with him, performing thy covenant with him, paying him his wages, not oppressing nor wronging him, Masters give unto your servants that which is just and equal, knowing that ye also have a Master in heaven, Col. 4. 1.  
2. If thou show a love to thy servant, not respecting him only for thine own advantage, but showing a desire, that he may benefit himself by thy service also. Our beasts and cattle we may keep only for our own benefit; but in all our dealings with men (specially Christians) we are bound to respect also the good of him we deal with, and not our own good only, Look not every man on his own things, but every man also on the things of others, Phil. 2. 4. Therefore the Lord gave a Law to Masters, Deut. 15. 12, 13. that they should not let their servants go away empty.  
3. If thou cause him to perceive in all thy ways, that thou dost indeed fear God, and art wont to be more offended with him, for his sin against God, than for any neglect of duty to thyself, when the people vow their obedience unto joshua, they add this (as the chief thing that would keep them in this obedience) only the Lord thy God be with thee as he was with Moses, josh. 1. 17. This will gain thee reverence, even with a most wicked man, as it did to john Baptist from Herod himself, Mar. 6. 20. yea, with thine enemy, when a man's ways please the Lord, even his enemies shall be at peace with him, Pro. 16. 7. how much more with thine own servant?   

Lecture the hundred and eighth. November 12. 1611. JOHN FOUR LII, LIII.  
IT followeth now, that we proceed unto the second point, which is contained in the words I have now read unto you: namely, the enquiry which this Ruler made of his servants, touching the just time of the recovery of his son, and the satisfaction that he received therein. Where it is to be observed, that this Ruler (of whom it was said before, that he believed the word that jesus had said) doth now inquire of the truth of that which jesus had said. For the reason that moved him to ask of his servants the just hour when his son began to amend, was, because he would know whether that were true which Christ had said, whether he began to amend at that time when Christ said he began to amend, whether the cure were done by virtue of Christ's word, yea or no: and it appears by the blessing that followed, that this he did was well done, and acceptable unto God. The Doctrine than we have to learn here, is this: That it is not unlawful, nor against faith, but a good sign of faith and grace, for a Christian to examine and 
Doct. 2.  make trial of the truth of God's Word. Two proofs there are of this Doctrine in the Text: first, this Ruler here, after he had believed, doth both inquire, and move questions concerning that which Christ had said unto him: and secondly, he is careful to observe, how Christ in deed, and effect, did make that good which he had spoken unto him.  
Object. Why but (may some say) what need he to have made any question, or sought any confirmation of that which Christ had said, if he had indeed believed his word, as it is said he did? That honour is due to God's Word, as we are to rest in it, to give absolute credit unto it, and make no question of it, though it seem never so contrary to sense or reason. When God had told Abraham he should have a son by Sarah, in whom he should be the father of many Nations, it is said, Rom. 4. 18. That he above hope believed under hope, according to that that was spoken to him. And in so doing, it is said, vers. 20. he gave glory to God. And so did Noah in a matter that was most unlikely, and that was not to fall out of an hundred and twenty years after, By faith Noah being warned of God, of things not seen as yet, moved with fear prepared the Ark, to the saving of his house, Heb. 11. 7. And on the contrary side, God hath been angry with men for doubting of that which he hath spoken, and hath punished them for it, as he did Zacharias, Luk. 1. 18. 20.  
An. I answer: to make question of any thing God hath spoken, as doubting of it, is a sin; but to move questions concerning that which God hath spoken, out of a desire to be further confirmed in our faith, is a thing most acceptable unto God. Four notable examples we have for this. When God had promised to Abraham, that he would give him the land of Canaan to inherit, Abraham asks him this question, Gen. 15. 8. O Lord God, whereby shall I know that I shall inherit it? And yet before it is said, ver. 6. He believed, and that was counted to him for righteousness. So Gideon after God had said unto him, that he should be the deliverer of Israel from the Midianites, and he be believed also, as it is plain, judges 6. 34. yet he desires still a further confirmation, verse 37. and yet another, verse 39 and God was never a whit offended with him for it. So Hezechia, after he had received God's Word and promise for his recovery, and he believed, yet 〈◊〉. Kin. 20. 8. he desires to be further confirmed in it, What shall be the sign that the Lord will heal me? The last example is the blessed Virgin, Luke 1. who though she believed, verse 45. yet makes a question and doubt verse 34. How shall this be, seeing I know not man? We see therefore for the first proof, that it is not unlawful to move some questions of God's Word, so it be out of a desire to be further confirmed in the truth. And for the second, Christians may and should observe carefully, how God makes good his Word, and fulfils in his works that which he hath said in his Word. In this respect we have those Commandments oft given us to observe his works of mercy, to the godly. Psal. 107. 43. Who is wise that he may observe these things: he shall understand the loving kindness of the Lord: and his works of judgement on the wicked. Psal. 66. 5. Come, and behold the works of God, he is terrible in his doings to the sons of men: and generally of both, Psal. 111. 2. The works of the Lord are great, and aught to be sought out of them that love them. And on the contrary side, it is noted for a sin that much provokes God, when men never observe the works of God, to see how by them he makes good whatsoever he hath said in his Word. Psal. 28. 5. They regard not the works of the Lord, nor the operation of his hands: therefore break them down, and build them not up.  
The Reasons of the Doctrine are two principally: first, every Christian, even the best, had need to be further confirmed in his faith, and better assured 
Reas. 1.  of the truth of God's Word. Paul saith of the Thessalonians, that there was some thing lacking in their faith, 1. Thess. 3. 10. How much more would we find it so, specially if we should be brought to trial? yea that man certainly hath no faith, that feels no weakness of faith, nor need to grow. For not only the man whose child had a dumb spirit, Mar. 9 24. and the Apostles, Luke 17. 5. but even Paul (when he was at the best) professeth with great earnestness and care (to prevent in others that conceit of him) that he was not perfect, but desired to grow in faith, Phil. 3. 12, 13.  
Secondly, this course that the Ruler here took, this questioning and enquiring, but specially this observing of the works of God, is a singular 
2.  means to increase and confirm us in the faith, Psal. 92. 4. Thou Lord (saith David) hast made me glad by thy works, and I will rejoice in the works of thy hands. For this experimental knowledge is the most certain of all other. Psal. 48. 8. As we have heard, so have we seen in the City of the Lord of Hosts, in the City of our God, God will establish it for ever. job 42. 5. I have heard of thee by the hearing of the ear: but now mine eye seeth thee. See in particular, how this observation of God's work confirms our faith in the truth. First, in the truth of God's Word generally. Psal. 119. 140. Thy Word is proved most pure, and thy servant loveth it. Secondly, in the truth of God's promises made to his people, see how the faithful are confirmed in them by the experience of Gods dealing with other of his servants. Psal. 22. 4. Our Fathers trusted in thee, they trusted, and thou didst deliver them: and 34. 5. They shall look unto him, and run to him, and their faces shall not be ashamed. Why? what should make them so confident in God's mercies? vers. 6. This poor man cried, and the Lord heard him, and saved him out of all his troubles. But specially, the experience a man hath had in himself, of the performance of God's promises, will marvellously confirm him. Rom. 5 4. Experience bringeth forth hope, in this case especially. See this in David, Psal. 4. 1. Hear me when I call, O God of my righteousness, thou hast set me at liberty when I was in distress, have mercy upon me, and hearken to my prayer. See this also in Solomon, who hast kept with thy servant David my father, that thou promisedst him; thou spakest also with thy mouth, and hast fulfilled it with thy hand, as it is this day. Therefore now Lord God of Israel keep with thy servant David my father, that thou promisedst him, saying, There shall not fail thee a man in my sight to sit on the throne of Israel— And now o God of Israel let thy word I pray thee be verified which thou spakest to thy servant David my father, 1. King. 8. ●…4. 26. Another notable example we have for this in jacob, Gen. 32. 9 Thou saidst unto me, remove into thy Country and to thy kindred, and I will do thee good: there is God's word and promise. Then followeth the experience he had already of the performance of this promise, verse 10. I am not worthy of the least of all thy mercies which thou hast showed unto thy servant, for with my staff came I over this jordan, and now have I gotten two bands. Then follows the confirmation he received in his faith by this experience, vers. 11. I pray thee deliver me from the hand of my brother, from the hand of Esan. Thirdly and lastly, this is of great force to confirm our faith in the truth of God's threats against sin. Psal. 58. 10. The righteous shall rejoice when he seeth the vengeance; and why so? vers. 11. and men shall say, verily there is a reward for the righteous, doubtless there is a God that judgeth the earth. Esa. 26 9 Seeing thy judgements are in the earth, the inhabitants of the world shall learn righteousness.  
The Use of this Doctrine is twofold, according to the two branches of 
Use. 1.  the doctrine. It serveth to exhort and persuade us all, that we would seek to increase our knowledge and faith, by conferring, questioning, and reasoning among ourselves of the Word of God. This is a singular means ordained of God to confirm us; by this we might learn much we know not, and this would help our memory and affections: and we deprive ourselves of a great benefit by the neglect of it. See a Commandment of God for it, jer. 23. 25. Thus shall ye say every one to his neighbour, and every one to his brother, what hath the Lord answered, and what hath he spoken? There is a Commandment for one private Christian, to question and reason with another of the Word of God: and Mal. 〈◊〉. 7. there's a Commandment for the people to move their doubts and questions to the Minister, they shall seek the law at his mouth. See an experiment of the fruit of it, Luk. 24. in the Disciples that went to Emaus; they conferred and moved their doubts one to another, vers. 14. and then vers. 15. It came to pass as they communed together, and reasoned, that jesus himself drew near, and went with them: and verse 27. he expounded in the Scriptures unto them, and verse 45. he opened the understandings of all those that were gathered together. Yea see the fruit even of that conference and reasoning that a father shall use with his children, or a master with his servants, or one neighbour with another, as they walk or ride together. Deut. 6. 7. Thou shalt whet or sharpen them to thy children, when thou tarriest in thy house, and when thou walkest by the way. Christians when they have any doubts in the matters of their faith and religion, should inquire and seek to be resolved. jer. 6. 16. They shall stand in the ways, and inquire for the old way. When in reading or hearing of the Word they meet with doubts, they should not lightly pass them over, but inquire; How is this to be understood, how may this be proved? We have a notable example for this, of them that read the Word, Act. 8. 34. I pray thee of whom speaketh the Prophets this, of himself, or of some other man? and for them that hear the Word, in the Disciples of our Saviour, who, whensoever they had heard him teach aught that they did not understand, were wont first to confer and reason among themselves about it, and then if that would not serve, to go to their teacher. john 16. 17— 19 Mar. 4. 10. and 7. 17. and 10. 10, 11. Christian's should be ask of them that are able to teach them the meaning, and reason of that they see done in the administration of the Sacraments. Exod. 12. 26. It is said, that children should ask their father's concerning the Passeover: What service is this you keep? and joshua 4. 6. What mean you by these stones? and Deut. 6. 20. What mean these ordinances and testimonies and laws, which the Lord our God hath commanded you?  
What is then the true cause why this duty is so much neglected; that Christians when they meet, never confer or reason of good things: nay, when they come in company with such as are able to teach them, they never move any question of religion to them, but their talk is only of worldly and vain things? Surely, it is because they have no doubts, no need to learn, or be confirmed in the truth. And why have we no doubts, when the Eunuch and Disciples had so many? Surely, our hearts are profane, and regard not what we hear, or read, like those, job 21. 14. who say to God, Depart from us: for we desire not the knowledge of thy ways.  
Now to conclude this Use, I will give you some few cautions and rules to direct you in conferring and reasoning of God's Word.  
1. Your questions must be of such points as are profitable; not curious, of such things as God hath not revealed; or vain, of such things as you know no use of, charge them not to give heed to fables, and endless genealogies which minister questions, rather than edifying which is in faith 1. Tim. 1. 4.  
2. You must move them with a desire and purpose to be resolved, and to yield to the truth, when it is revealed unto you: not like Ahab, who enquired of many of his Prophets whether he ought to go up to Ramoth Gilead, but was resolved 〈◊〉 ●…nd (say they what they list) what he wo●… do, 2. Chro. 18. 5. or t●…e wom●…●…ntioned, which will never be reso●… or settled, ever learning 〈◊〉 ne●… able to come to the knowledge of the tr●… 〈◊〉 ●…m. 3. 7. Of such Questionists it is said, Mar. 8. 12. Christ sighed deeply in 〈◊〉 ●…t, and said, Why doth this generation seek a sign?  
3. You must move questions, and talk of relig●… 〈◊〉 great reverence, not profanely, in a merry and jesting vain. 2. Tim. 2. 〈◊〉 Stay profane and vain babble; for they increase unto more ungodliness.  
4. Questions of religion must not be handled in ●…on, in heat of contention, as when men seek their own praise, and to get the victory one of another. The Apostle, 1. Tim. 6. 4. condemns questions and strife of words, whereof comes envy, strife, railing, and evil surmising.  
The second Use of the Doctrine, is, to exhort us to use this means also for the confirmation of our Faith, even the observing of God's works, and the experiments 
Use. 2.  we may therein find of the truth of his holy Word. It is good for us to this end, to observe Gods dealing toward others. See what a notable use the Lord saith he knew Abraham would make of his judgement on Sodom, I know him that he will command his children and his household after him, and they shall keep the way of the Lord to do justice and judgement, Gen. 18. 19  
But specially it is good to observe, how God hath made good and confirmed his Word to thee, even in thine own experience. 1. His promises, by blessing thee, while thou hast walked carefully and conscionably before him; answering thy prayers, etc. To this purpose belongs that exhortation, Psal. 34. 8. O taste, and see that the Lord is good▪ Labour to be able to say, as Psal. 119. 56. This I had, because I kept thy precepts: and verse 65. Thou hast dealt well with thy servant, according unto thy word. 2. His threats, by crossing and correcting thee, when thou hast swerved from his ways, that thou mayst also be able to say, as Psal. 119. 71. It is good for me that I have been afflicted, that I might learn thy statutes. 3. Generally, the truth of every part of his word, that thou mayst, as Rom. 12. 2. Prove what is that good, that acceptable, and perfect will of God: and say of it from thine own experience, as Psal. 19 10. that it is more to be desired than gold, ●…ea, than much fine gold: sweeter also than honey, and the honey comb. What man is there that might not oft observe some such experiments in himself? And how great is the benefit we might reap by observing them?   
FINIS.