In this Miracle of Christs turning WATER into WINE, consider:

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

1. The Occasions are three:

• 1. The Marriage.
• 2. Christs presence, with his Mother and Disciples.
• 3. The fayling of the Wine.

1. The Marriage is set forth, 1. by the Time: And the third day after, namely, after Christs comming in­to Galile. Some referre it vnto that day wherein Iohn gaue testimony vnto him, chap. 1.29. But from that day it is the fourth, if wee should graunt this day of the Marriage to be next in order to that last menti­oned, chap. 1. One day is mentioned, verse 35. and the end of it, verse 40. Another day must be giuen to the calling of Simon Peter: A third day is menti­oned verse 43. wherein Iesus began to set forward towards Galile. So that if the day of the marriage should be the next, it must be the fourth from that day of Iohns preaching, chap. 1.29. But the distance of Galile from the place where Christ was neere Iohn, requires longer time of trauaile then halfe a day: And sometime before must he be neere abouts, because he was invited. 2. The Marriage is set forth by the place, in Cana of Galile; so called to distinguish it from another Cana.

Doctr. God layes the ground of great vvorkes in little things.The end of this Marriage, appointed on this day, in the intention of the Bridegroome, was not to make way for Christs miracle: Hee neuer dreamed of any such matter; yet God so disposed of it. Thus doth the diuine prouidence, powerfully ouer-ruling all things, dispose of our actions, to farre other ends then we could euer imagine. So he disposed of Pha­raohs daughters going forth to wash, as a meanes to [Page 3] saue Moses from being washed and drowned in the water, Exod. 3. A sweet comfort in all our needes, when wee can see nothing likely to yeeld vs helpe. As surely Pharaohs daughters going out onely to wash, in her purpose, could promise small hope to any Israelite of their deliuerance out of their bon­dage: And yet to this did God turne it. In how little things can God lay the ground of his greatest works?

Quest. Whose Marriage was this?

Ans. Some haue said Iohns the Euangelist, who vpon the sight of this Miracle, left his wife, and vowing virginitie, followed Christ: A grosse fiction, reiected and refuted by Baronius himselfe. Yet it seemes probable, that it was some of neare kindred vnto, or neare familiarity with Mary. For that, 1. She is there before-hand: 2. Sits not downe, but goes about, helping in things needfull, as appeares by this, that shee could speake to Christ, to the way­ters, and giue notice of the failing of the Wine: 3. She is so ready to speake for them, that their credit might be saued: and lastly, the rest of Maries, and Christs kindred were there, verse 12.

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

And Iesus was called also, as well as his Mother. Some thinke onely for his Mothers sake: But no doubt, Christ being of an amiable carriage, and withall hauing raised vp an expectation of himselfe [Page 4] in the mindes of them all, was welcome for his owne sake: His Disciples were inuited also for his sake.

Doct. 1 Good compa­ny at feasts makes good cheare.Christ comming into these parts but a little be­fore the Marriage, and so not expected before, and comming with his traine, is yet inuited by the Bride­groome, or some of his friends; yea, and with him some fiue of his Disciples following him. It seemes their prouision was none of the largest, by the fay­ling of the Wine: And yet they are not daintie to inuite him, as fearing want of cheare. Surely good company makes good cheare: And where Christ, Mary, and the Disciples are, there is a feast euen with bread and cheese. It is a foolish nicenesse to stand so much vpon the belly, and such exquisite proui­sion: Christ reprehended it in Martha. In feasting looke more to the company, then to the meate.

Doct. 2 The Disciples are not left out, either by the Bride­groome, or by Christ: Christ would haue them goe whither hee went; so respectfull was his vsage of them, though but his Schollers, whereas many in this kinde vse their very Teachers basely and contemptuously.

Doct. 3 Here wee see the truth of that, Heb. 13. Marriage is honourable: Marriage ho­nourable. Christ honours it with his presence, with his miracle, with his bounty. Let now the Pa­pists make it a worke of the flesh, which is yet omitted by S. Paul, Gal. 5. in his catalogue of the workes of the flesh.

Doct. 4 The Rhemists here note that Christ by his pre­sence, made Matrimony a Sacrament:Marriage no Sacrament. But he was present at Feasts, perhaps at Burials also, and diuers other things; Are these also Sacraments because of [Page 5] Christs presence? There is required a word of In­stitution to make a Sacrament: Let them shew any such here vsed. And if Christ did make it a Sacra­ment, why doe they make it a worke of the flesh? Are Sacraments workes of the flesh?

As Christ was here inuited to this Marriage, and Doct. 5 so present corporally:Christ shou [...]d be present at Marriages. so should all marryed per­sons labour for Christs spirituall presence, and in­uite him to their Marriage, by making him the match-maker, and the bringer of them together; seeking each other by prayer, and vse of meanes commended by him, and in a word, marrying in the Lord: Hee that marryeth in the Lord, marryeth al­so with the Lord; and surely the Lord will not, nor cannot, be absent from his owne Marriage.

Here we see the lawfulnesse of Feasts and merry-makings, Doct. 6 as vpon other occasions,Feasting law­full. so especially of Marriage, Gen. 31. Iudg. 14. Can. 3.11.

But here these Cautions Cautions in Fe sting foure. 1 Frugalitie. must be remembred.

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

2. Remember Charitie. 2 Charitie. Let the poore be remem­bred: As Nehem. 8 10. Goe eate of the fat, and drinke the sweet; as if hee had said, Feast, and make you good cheere, but yet see this caution following, And send part to them for whom none is prepared. And in­deede Christ makes these the principall guests for feasts, Luke 14.13. But when thou makest a feast, call the poore, the maimed, the lame, and the blinde: And there­fore here hee exercises Charitie himselfe, in bestow­ing [Page 6] a great quantitie of wine on them, that they might be the abler to shew charitie to others.

3. Remember Sobrietie. 3. Sobriety. Haue a care of that, that neither in speach, nor in meates, or drinkes there be excesse, and riot. Therefore in this feast was there a gouernour, verse 9. whose office was to looke, not onely to the meate, but to the company, and to see good order kept, Prou. 23.1. At a feast we must put the knife to our throate, the knife of mortification, and so eate as not eating, and so reioyce as not reioycing. 1 Cor. 7. It is commended in Ahashuerosh his feast, Esth. 1. otherwise, in regard of the time, passing the measure of Sobrietie, That no man was constrayned to drinke more then hee would.

4. Remember Pietie. 4. Piety. Our meates should be seaso­soned with the condiments of sauoury discourse. Christs miracle, wrought at this feast, teaches so much: For miracles are seales of doctrine; and as he by this miracle made his disciples remember former doctrine; so thereby he tooke occasion (in all like­lihood) to teach the same doctrine to others. At the least by this miracle hee drew them on to the consi­deration of Gods mightie power, and to fall into good discourse about it. Now if Christ thought a feast a fit time to worke a miracle, surely we cannot thinke it vnfit to talke of Gods miracles, and the wonderfull things of his Law, and with Sampson, Iudges 14. to put forth heauenly Riddles, thereby iustling out vaine, and idle prattle. Banquets in La­tin are called Conuiuia, as one would say liuing toge­ther. Beasts can feede together, but men should liue together as men; yea, as Christians, doing good [Page 7] each to others soules. This the Apostle commands, Ephe. 5.18.19. Not so to fulfil our selues with wine, but that we may be fulfilled with the spirit, by the meanes of holy hymnes, and gracious conferences. But in many feasts, by the meanes of impure and adultrous songs, and speaches, the guests are fulfil­led with the Diuell; and so sitting downe to eate, and to drinke, they rise vp to play, with those Israe­lites, Exod. 32.6. Holy speach is vnsauory to many at meate, and all their cheere is marred with it: But it was Christs fashion thus to besprinckle the dishes in all the feasts hee was at, with this salt, as Luke 7. and Luke 14. &c.

Vnder this last caution I comprehend two Rules to be obserued in feasting.Where 2. Rules

1 Rule. Christ must be inuited to the feast,1. That Christ be spiritually feasted. not corporally, as here, but spiritually. Now Christ cannot feede vpon thy meate; Psal. 50.And that Will I eate the flesh of Buls? But he can feed vpon thy sobrietie, vpon thy good and holy speeches, Cant. 5.1. I ate mine hony-combe with mine hony, I dranke my wine with my milke. If Christ be inuited thou must not send him fasting from the table: See that thou prouide for the chiefe guest of all, whatsoeuer thou doest for the rest; now thou knowest what his fare is. Surely there is no feast, but eyther Christ or Sathan is in­uited to it, and prouided for: But more is the pitty, Sathan is feasted oftner then Christ. Great ones, such whose fauour may stead vs much, are often and in great state feasted by vs; how much more should Christ our Iudge, to get his fauour against the day of hearing? But alas no feast now vnlesse [Page 8] Christ bee shut out as a marre-mirth.

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

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

2 As the go­uernour and moderator of the feast.2. To be there as the gouernour of the Feast, that beholding him by faith, his presence may keepe vs in awe: And therefore in Scripture is that phrase of eating before the Lord, Deut. 14. And Iude taxeth the Heretiques, that in the feasts of Christians, They fed themselues without feare, Iude 12. They fed with­out all feare, namely of the great Master and mode­rator of the Feast, whose eye seene by faith, will driue away all reuels and ryot, all swearing, quaf­fing, healthing, and ribauldry from banquets.

3 Christ must be present at the feast,3 As the sea­soner of the feast. as Caput coenae, as the daintiest dish, the seasoner and relisher of all the rest, as the onely ioy of the feast. Surely set Christ aside, and all feasting is but as the deuou­ring of rauenous Harpies: for Christ onely giues vs title to the creatures; and they onely can haue ioy in their meats that can eate them, as it were dipped in Christs bloud. Reioyce, saith Paul, in the Lord, Phil. 4. not in the table, but in the furnisher, not in the feast, but in the founder. An Epicure, like a bruite, tickles his senses with the pleasure of the meates, hee neuer reioyces in that God that fils his heart with food and gladnesse, Acts 14.17. that giues him both meate, and mouth, and stomacke to eate it.

2. Rule. As Christ must be feasted at our feasts, so must our Consciences2. That the Conscience be feasted. also: Neuer feast so as that [Page 9] thou dash that continuall feast of a good Consci­ence. As good reason in our feasts Christ our Iudge should be remembred; so likewise Conscience our Witnesse: If both these be feasted, both will be with vs. Drunkennesse and Gluttony in feasting, sad and make heauy the Conscience, Luke 21.34. And thus many make the day of their feasts, to be a fasting-day to the soule, not affording it the least morsell to refresh it, but grieuously wounding and wasting it: Of such it may be said, as the holy Ghost of the Israelites, Psal. 106.15. though in another sence, that in their eating, leannesse enters into their soules.

In Christs example MinistersMinisters may be at feasts. may learne, that it Doct. 7 is not vnfit for them to be present with their friends at feasts: Ministers should be affable and sociable, and not of that austeritie which makes men vnfit to be conuersed with, as it makes wine vnfit to be drunken. Yea, how euer antient Canons haue con­demned Ministers presence at Marriages, yet there is great vse of it, namely, that their presence may keepe men in compasse. Therefore God vnder the Law, Deut. 14.29. tooke order that the Leuite should be at the feasts. The eyes of the King in the throne chase away euill; so doth the grauity of godly Ministers eyes, and the graciousnesse of their speech keepe out euill in feasts: as no doubt but Christs presence here did. Fit then that Ministers should be present, but marke how, as Christ here,But hovv. by do­ing some good. Among the ancients in Banquets oyntments were in vse, as wee see in the woman breaking the Boxe of oyntment on our Sauiours [Page 10] head. Loe here how our Sauiour Christ in working a miracle did the same, breake a boxe of most pre­cious oyntment on all th [...]ir heads, that s [...]nt forth the most sweet sauour of his Diuinitie. Ministers then must bring their boxes of oyntment to Ban­quets, and as they are entertained there in regard of their bodies, so to entertaine the whole table with spirituall discourse, the meat and mirth of the soule.

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

Ans. It seemes hee was dead, for in the story neuer is hee mentioned after Christs being in the Temple at his twelfth yeere.

3 The third Occasion. The fayling of the Wine. Wee neede not dispute how this came to passe, whether by the improuidence of the preparers, or for that there was d [...]fect of wine thereabouts, or by reason that Christ and his company were inuited, as it seemes, after preparation made. This is sufficient, Gods prouidence did so dispose, to make way for the Miracle. It teacheth vs contentation in all our wants: for how should Gods power appeare, if no weaknesse in vs? How should the abundance of his spirit shew it selfe, if no wants in vs.

Thus much of Occasions.

2 The Preparations follow: they are Three.

• 1. On Maries part.
• 2. In regard of the Instruments to be vsed.
• 3. On Christs part, and the Wayters.

1 On Maries part two things:

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

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

Marke in the Virgin, a pittifullChristians should be pi­tifull. and a tender Doct. 1 heart: They were in want of wine, she comes and pleades to Christ for them. If she did this in want of wine, what would shee haue done in want of bread, or such like necessaries? Tender and sym­pathizing bowels beseeme Christianitie.

Shee doth not ouer earnestly in words presse Doct. 2 Christ, but onely layes open the case,A Rule for Prayer. They haue no wine, referring all to his discretion. Thus should wee doe in our prayers to the Lord, acquaint him with our wants: Lord, I want this, or I need that, but now leaue it to the Lord to giue it thee or not, in these temporall things; as the Leper, If thou wilt, thou canst make me cleane.

Hence the Papists gather, that the Intercession Doct. 3 of the Virgin with Christ,Against the Virgin Maries Intercession. is more then vulgarly effectuall. But of all places this is the worst to proue such a matter: for wee see how hee answe­reth, What haue I to doe with thee woman? shewing that hee did it not so much at her request, as of [Page 12] himselfe. But say this Miracle was giuen to the prayer of the Virgin, what singular priuiledge hath shee gained hereby aboue those blinde and impotent men, whom Christ healed miraculously, vpon their requests? or aboue the Elders of the Iewes, at whose intercession hee heal [...]d the Cen­turions seruant? This is common to all Gods Children, to be heard in that which they aske law­fully, 1 Iohn 5.14. And this is the assurance that wee haue in him, that if wee aske any thing according to his will, hee heareth vs.

Christs Answere followes.

It containes a refusall of her request, for the pre­sent. Where we may consider, 1. The Manner of his refusall, not without some seeming sharpnesse, in the title hee giues her, Woman, not Mother; and in the manner of his speech, What haue I to doe? &c. 2. The Reasons of his refusall: First, it was a mat­ter not belonging to her; Christ was not to be di­rected, or put in minde by any, to doe the things belonging to his calling: What haue I to doe with thee? q.d. What hast thou to doe with me? Thou art too busie to interpose thy selfe, I know what is to be done without thee: So Dauid vses the like speech, 2 Sam. 16.10. What haue I to doe with you, yee sonnes of Zeruiah? Secondly, Mine houre is not yet come; namely, to helpe this want of wine by miracle: Thou art too hasty.

By this then it may appeare, that there was an [Page 13] errour in Maries speech to Christ:Hovv the Vir­gin fayled in her spe [...]ch to Christ. which what it was wee may perceiue by these words of Christ. First, in the word Woman, seemes to be implyed, that she presumed vpon her being Christs mother, and thought by priuiledge thereof to haue obtay­ned helpe at his hands. And therefore Christ not acknowledging her in this case for his mother, cals her woman. Secondly, she presumed too farre be­yond her bounds, to put Christ in minde of doing that that appertained to his function, as was the working of the Miracle: So much the words, What haue I to doe with thee? doe import. As if he should say; Can I not doe it without your intermedling? The word Woman also, seemes to import so much, as if he should say; Thou art but a woman, and it is not for women to intermeddle and to interpose themselues in these affayres. Thirdly, it seemes that shee in her petition onely respected the credit of the Bridegroome, that he might not be shamed in this want of wine, if generall notice were taken of it: Whereas Miracles haue an higher end, and respect the truth of God, that it might be sealed by this meanes vnto the hearts of Gods elect: but Mary at this present regarded not this; They haue no wine, saith shee. Her care was all for that: shee saith not; They haue no faith. Her desire was for a supply of wine for their mouthes, not of faith for their hearts. Fourthly, shee made too much haste, shee would haue the miracle wrought in all the haste, presently, before the matter were knowne of the guests. This is implyed, in these words; Mine houre is not yet come. Were it not for these errours, [Page 14] it might seeme strange, that Christ that yeelded miracles so easily to so many vpon their requests, as blinde, and lame, &c. should yet sticke thus with his Mother, who neuer flatly denyed any, saue the tempting Diuell, and curious Herod.

Doct. 1 It is false then which the Papists teach concer­ning the Virgin:The Virgin Mary not vvithout sinne. 1. That shee was without sinne, euen veniall, as they speake. Surely here eyther shee or Christ must needes sinne: shee in the man­ner of her requesting Christ to worke a miracle; or else Christ in reprehending her: But this latter is blasphemous, therefore the former is true. It is a seely shift, that this reprehension was for the ex­ample of others; So indeede ought all publique reprehension to be: Doth it not therefore argue a fault in the reprehended? Neyther is it euident that Christ spake this aloud to Mary: But as Mary going about the house ministring, came and spake as it were in her Sonnes eare: for as her desire was to saue the credit of the Bridegroome; so it is not vnlikely that Christ answered her on the same manner. 2. Alike true is that which they teach, concerning that preuayling power which she now hath in heauen: Will shee be endured comman­ding in heauen, that would not be endured entrea­ting on earth? Christ humbled on earth, would not acknowledge her for his Mother in matters pertayning to his office, but rancked her amongst ordinary women; how much lesse then will he doe it now glorified in heauen? If it were possible she should so forget her selfe in heauen, as now on earth, should shee not receiue the same answere, [Page 15] Woman what haue I to doe with thee? But shee her selfe now returnes this answere to her Idolatrous petitioners: What haue I to doe with you? get you to Christ; as afterwards in this story shee directs the seruitors to Christ onely.

Christs example teaches to preferre Gods glo­ry Doct. 2 before all other respects of kindred,Gods glory must be prefer­red before all respects. nearenesse of bloud, &c. When our Parents, Wiues, Chil­dren, or Husbands, would be meanes to hinder that, they must be no Parents, no Children, no wiues, but meere strangers. Indeede great is the duty wee owe to our Parents; neyther, as Austen sayes, did Christ come to this marriage to teach Children to despise their Parents: for hee did this as God, and not simply as man; in which nature onely hee was subiect to his mother. That which hee had receiued of his Mother could not worke a Miracle, namely, his Man-hood, but onely his God-head, the glory whereof would haue beene obscured, if at her appoyntment the Miracle had beene wrought, specially so vnseasonably, before the fit time was come. Christ therefore, the per­fect patterne of obedience to parents, shewes vs how farre forth obedience to them is to be per­formed.

Mary in this action of hers, as wee saw, witnes­sed Doct. 3 both her faith in Christs power,Our best acti­ons haue mix­ture. and her ten­der and louing heart towards the Bride-groome and the Bride; neyther of which deserue blame: And yet with these was mingled somewhat that was faulty and erronious, which Christ so sharply rebukes; So it is with the best: Vnder the loue of [Page 16] that which is lawfull, the Diuell drawes vs to some­what that is vnlawfull, and our best affections are spiced with some errour or other.

Doct. 4 It is the fault euen of holy persons, to be med­ling where they should be quiet; as on the contra­ry to be quiet where they should be medling. What great neede haue wee then to begge wise­dome of God in all things?

Doct. 5 In the words of Mary there appeare no such er­rours,A rul [...] for [...]rayer. but Christ saw the thoughts of her heart. In prayer then looke wee not onely to the frame of our words, but of our thoughts also and affe­ctions.

Doct. 6 The Lord hath his times and set houres to bring things to passe in,God hath his set times vvher­in he brings things to passe. before which they would be vn­seasonable: As here the prouision of wine mira­culously would haue beene vnseasonable, if wrought before Christs houre, in Maries houre, at the first fayling, before all the wine was spent, and generall notice taken of it. The vse of this point our Sauiour shewes, in reprehending Maries hasti­ness [...] by it: For if God hath set downe the houres and the seasons of all things to be done, then it is fit that wee should patiently waite, and not goe about to preuent Gods time. Maries houre must be brought to Christs houre, and not Christs to Maries. Maries houre was quickly come, euen as soone as the wine fayled; but, Mine houre, saith Christ, is not yet come: I will haue the matter noti­fied to all, that so the glory of the miracle may be the greater. Therefore what ere be needes, If wee beleeue, wee will not make haste, Is. 28. For God is [Page 17] not slow, though hee seeme so to vs: but hee is most wise, then to worke when the fit season, when the houre is come: And this houre is when things are brought to the last cast, and seeme most desperate. Psal. 119.126. It is time for thee Lord to worke, for they haue destroyed thy Law. See Is. 33.9.10. Now will I arise, &c. to wit, now in this desperate case, spoken of in the ninth verse.

Thus much of Maries speech to Christ, with his Answere. Now followes her speech to the Waiters, being the effect of Christs answere to her.

Quest. How did Mary know that Christ would worke the Miracle, and that hee would vse these men in doing of it?

Ans. When Christ said, Mine houre is not yet come, hee implyed, and any might gather, that it would come afterward: and there was the ground of Ma­ries expectation of the Miracle. That hee would vse these seruants the Papists say she knew by the spirit of Prophecie: But 1. this speech doth not necessarily argue her certaine knowledge of the manner of the working of the Miracle, but onely a probable coniecture: and therefore it is as if shee had said; If hee say ought vnto you, doe it, what euer it be. And hereto reason might lead her; for to haue caused wine on the sodaine to haue set it selfe, without hands, on the table, or to be brought in by strangers, would but haue obscu­red the glory of the Miracle, and haue seemed [Page 18] rather a iugling tricke, then a true Miracle. 2. She might know it by a speciall worke of the spirit of prayer, which in the act of prayer sometimes wor­keth wonderfully in the hearts of Gods children, and giueth them strange and strong assurance of that they desire: As in Dauid, in the middest of his prayers crying out, Psal. 6. The Lord hath heard me, hee hath granted my request: And in Luther, who praying earnestly in his Closet, what time the Em­perour and States sate in councell about the Pro­testants, at that very houre when the Decree was made, that none should be troubled for the pro­fession of the Gospell, came leaping out of his study, and cryed amaine, Wee haue got the victory. And the reason hereof is, because that as God knoweth the meaning of the Spirit, so the Spirit likewise that prayes in vs, knowes the meaning of God.

Doct. 1 Maries patience in the quiet receiuing this check of Christ is obseruable:Reprehension must be recei­ued vvith pati­ence. Shee replyes not againe: shee saith not, Though you haue nothing to doe with mee, yet I haue had to doe with you, in bea­ring, bringing forth, and bringing vp. Still silence becomes the reprehended of God. Peter com­mends all Pauls Epistles, 2 Pet. 3.15.16. and yet Paul sharply reproued him, and witnesseth that reproofe in his Epistle to the Galathians, Gal. 2. And Iob 4.16. I heard a voyce in silence.

Doct. 2 Her hope that shee hath of the Miracle, not­withstanding the sharpe checke that could not but humble,Faith sees loue in anger. is also obseruable. For all this checke shee knew Christs affection towards her. Alas our [Page 19] weaknesse, whom the least ill word or looke from the Lord is ready to crush! But true faith, euen out of Gods angry speeches, pickes loue: As the woman of Canaan out of the word Dogge, Mat. 15. And here Mary out of these words, Mine houre is not yet come; words of deniall, gathers hope. As Physitians put their Pils in Sugar, so God puts secretly some Sugar in his Pils, which true Faith will easily finde out, and so causes vs, like little children hanging about their angry mothers, to cleaue fast to God frowning on vs.

Obserue also her humiliation, ioyned with her Doct. 3 hope, and that two wayes: First,Hope, Humi­liation and O­bedience goe together. shee makes the ground of her hope to be nothing in her selfe, as before it seemes shee did, comming to Christ, as his Mother. It should seeme that before, vnder­standing by the Seruitors of the want of wine, she vndertooke perhaps more confidently to prouide it, presuming vpon her right ouer her Sonne: But now seeing her errour by Christs checke, shee comes to them as it were recanting, and acknow­ledging her owne inabilitie, and grounding all her hope on Christ, to whom shee wholy referres them. Secondly, shee humbly subiects her selfe and them, to simple obedience to Christ, Whatso­euer he sayes, doe. Hope therefore and Humiliation goe together. Wicked ones humiliation is desperate; They cannot maintaine any confidence in Gods mercy: And their Hope is proud and presumptu­ous; for they see not their owne vnworthinesse, so that they might goe out of themselues, and build wholly on Christ: Neyther in the things [Page 20] they hope for, doe they humble themselues to obedience in the vse of the meanes appointed by God.

Doct. 4 Simple and vniuersall obe­dience to be giuen to Christ.The direction she giues to the Seruants belongs to vs all; To performe simple obedience to Christ in all things; his sayings must be our doings: No reasoning of the matter must there be: no enquiry as into mens commandements and speeches; but this must suffice, Christ hath said it. This is the blinde obedience which Iesuites yeeld to their su­periours, but it is the obedience that belongs to Christ. Many will doe something Christ sayes, but not whatsoeuer he sayes.

The second part of the Preparation to the Mira­cle followes, in regard of the Instruments to be vsed, and the readinesse of the sixe vessels wherein Christ was to worke the miracle. They are de­scribed, First, by that they vsed to containe Water: Secondly, by their site, they were set there, as vsu­ally standing, being great and ample vessels, and not easily remoued: Thirdly, by their matter, Stone: Fourthly, by their vse, for the purification of the Iewes; not that which was by Gods appoint­ment, but by mans, by the tradition of their El­ders, Marke 7. And fiftly, by their quantitie or measure, containing two or three firkins a piece. All this laid downe,

It appeares that the quantitie of wine was very [Page 21] great which Christ here made;Why Christ made so much Wine. enough to haue made hundreds of men drunke: Neyther yet may wee thinke that hee would hereby fauour drun­kennesse; but, First, to shew his bounty to this marryed couple: Secondly, to proue the sobrietie of the guests; for it is nothing to be sober when no meanes of drunkennesse, the tryall is in temp­tation: Thirdly, by astonishing their mindes with the glory of the miracle, to draw their mindes from their bellies, to higher meditations; so that if any were more intemperate at this feast, Christs mira­cle was as a knife put to his throate; it was to stay and stop their mouthes, and to set their mindes on worke, euen on heauenly worke: Fourthly, that as in the miracle of the loaues, there might be re­mainders, as monuments and memorials of the miracle.

The third part of the Preparation to the Miracle followes, respecting Christ and the Wayters. His commands to them, first, of powring in water in­to the fore-said vessels: secondly, of drawing forth, and deliuering to the gouernour of the feast: to­gether with their obedience. All this laid downe.

Christ at the first gaue the repulse to Mary, yet Doct. 1 she profiting thereby to true humilitie and repen­tance, [Page 22] and wayting patiently for Christs houre,Want of an­swere, or an harsh answer at first, must not discourage vs in our prayers. at length hee gratifies her. Wee must not be discou­raged if at first our prayers want successe, and re­ceiue but harsh answeres from God: So here did Maries: so did the Israelites, fighting against Ben­iamin, Iudg. 19. If with them we can make the true vse of Gods anger against our prayers, to discerne the wants of them, to be humbled, to waite pati­ently, to hold out perseuerantly in prayer, our prayers shall not returne home weeping in the end. Gods vse is sometime to rebuke, and then to reward our prayers; as with the Disciples, Mat. 8. First, hee chides them for much feare and little faith; afterwards he chides the windes and the seas, and grants their desires.

Doct. 2 It may seeme a strange course which here Christ takes,Comfort nea­rest when affli­ctions are at the greatest. beginning to prouide wine, hee first bids them fetch water. Alas, this was but poore com­fort, when wine was expected, to call for water; and yet wine was then nearest, when the Water-pots were filled with water, euen vp to the brim: So oftentimes is comfort then nearest vs, when our afflictions are at the highest. God workes by contraries, light out of darknesse, at the Creation; life out of death, glory out of shame, in the Re­demption; the blinde mans sight out of clay and spittle; yea, heauen out of hell: when hee brings his children into heauen, hee throwes them downe into hell. Neuer then be discouraged though Christ powre neuer so much water on thee: Looke what thy Water is, that shall thy Wine be: what thy crosses, such thy comforts, Psal. 90.15. Comfort [Page 23] vs according to the dayes that thou hast afflicted vs, and according to the yeares wherein wee haue seene euill. 2 Cor. 1.5. For as the sufferings of Christ abound in vs, so our consolation aboundeth in Christ. When Christ offereth thee Water to drinke, be not afraid to take it, it shall be Wine in the drinking.

In the example of these seruants so readily obey­ing Doct. 3 in things that might seeme so absurd and vn­reasonable, wee learne our duties; to close vp our eyes, to follow Christ blinde-fold, as Abraham did, Heb. 11.8. Hee went out, not knowing whither he went. And here in this obedience did the power of Christ appeare as well as in the Miracle: and this obedience was almost another miracle.

Here some Questions may be moued.

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

Ans. Some hold him onely as a steward or Ca­terer, to looke onely to the meates▪ But I thinke rather that hee was as well to looke to the guests, and to the order they kept; as the Modiperator and Symposiarcha among the Romanes: Such happily were those officers, Esth. 1.8. Baronius out of Gan­dentius shewes, that this gouernour among the Iewes was a Priest: Such was their care to main­taine good order in their feasts, which otherwise would haue beene full of prophanesse.

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

Ans. First, according to the custome: for the Gouernour did first taste, and then giue to others: Secondly, his taste was fitter to iudge, because fasting: Thirdly, to make way for the declaration [Page 24] of the Miracle, because hee was ignorant of the matter.

And thus much for the Preparation to the Mi­racle.

The third Point followes, The Miracle it selfe, of turning the Water into Wine: where diuers things may be demanded.

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

Ans. Some thinke before it was carryed to the Gouernour, in the very act of the seruants draw­ing: Others thinke, after it was drawne and offe­red to the Gouernour.

Reasons for the former opinion are these:

1. Not onely one pot-full was turned, which was carryed to the Gouernour, but all the sixe ves­sels were turned.

2. Because it is said that the Gouernour knew not whence the wine was, but the seruants did. But neyther of these arguments are of force: for to the first I answere; That all the water in the vessels was turned into wine at that instant that the water drawne in the pot carryed to the Gouernour was turned. To the second; That the seruants draw­ing water for the Gouernour in an empty vessell, might well enough know, that if there were any wine, it must come out of the water-pots, by the conuersion of that water they had drawne into wine. But I confesse there is a further difficulty in this argument: for the seruants might know whence wine was in the cup, after the discouery of the Gouernour, though it were water when [Page 25] they drew it; but before he had spoken something, they could not know that there was wine in the vessell deliuered, had it not beene wine when they drew it.

Reasons for the other opinion are: first, the words of the Text; The seruants that drew the water knew it: Secondly, if turned before, their astonishment would haue beene such, that they could not but presently haue spoken it to all the table: Thirdly, it commends the obedience of the seruants the more, that as before they powred water into the vessels, so now at Christs command they carry pure water to the Gouernour of the feast, not fea­ring his offence. But I leaue it free to chuse eyther of the opinions.

Quest. 2. How was it changed?

Ans. In an instant, as our bodies shall be at the last day, 1 Cor. 15. for this is the difference be­twixt miraculous and naturall workes. Naturall workes are done slowly, and successiuely in space of time: the other are done in an instant. Physi­tians heale men in long tract of time, faire and softly; Christ gaue them whom hee healed per­fect health at once. There is one onely example contrary to this distinction of naturall and mira­culous workes; namely, the miraculous restitution of the blinde man, Marke 8. vnto his sight by de­grees: first, to see men as trees, &c. And it was for speciall end, to shew both the greatnesse of our spirituall blindnesse, healed but by little and little, by degrees, and the greatnes of his grace that wor­keth euery particular increase of spiritual light in vs.

Quest. 3. What kinde of Wine was this?

Ans. It appeares by the speech of the Gouer­nour, Verse 10. whose taste wee may trust, that it was passing good: As generally the miracles of Christ were most exact and perfect, and far aboue the workes of Nature. No naturall wine compa­rable to this: and so no eyes so cleare, no hands, legges, or other members, so strong and comely, as those which Christ restored. Nature his seruitor may bungle sometimes, but hee the Lord of Na­ture doth all in print. Christs Miracles were new Creations, and therefore wee may well looke that there should be the same commendation of very good, which was at the first Creation. Gen. 1.31.

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

Ans. To set his marke as it were vpon it, and to prouoke all the tasters to a deeper admiration of his glory. Such is our stupiditie, wee are ready to passe by Gods worthy workes; therefore to pre­uent this, hee imprints some notable remarkeable qualitie in them, that may make them for euer to be remembred As in his Wine, that is his mer­cies, there is a speciall goodnesse and delicacie that may make our teeth to water; so in his Vinegar, that is his iudgements, there is a speciall tartnesse and sowrenesse, that may set our teeth on edge. In the good wine, for the godly, a speciall relish, in the ill, for the wicked, a speciall tang, that it may easily appeare whose finger had the tempering of the cup.

This our owne experience will testifie: In the [Page 27] Gunpowder-treason-traytors, some of them were hurt with powder themselues: those of the league in France, drew their swords afterwards one against another. And so strange was the iudgement against Caine, that God was said to set a marke vpon him, Gen. 4. So in mercies to his Church and children, they haue had some speciall quality to commend them to the enioyers: As preferring them then when they haue beene despised and vniustly dealt with, as Dauid to the kingdome, and Ioseph to hi [...] dignitie after affliction by his brethren and stran­gers, Psal. 118.22.23. The stone which the builders refused, is made the head of the corner: This was the Lords doing, and it is maruellous in our eyes. In the other Wine wee are forbid by Salomon, Prou. 23. to looke vpon it sprinkling in the glasse, but vpon this Wine wee must. Wee must behold the sp [...]ciall prints of Gods mercy, which, Psal. 68.24. are cal­led Gods goings. And Psal. 34. Come, and see, and taste how good the Lord is.

Quest. 5. Why did Christ worke this Miracle at this time, and what aymed heat?

Ans. Besides inferiour ends already touched, and other mayner ends noted afterwards, Christ might seeme in this miracle to ayme at these things.

1. To shew his goodnesse and mercy:Sixe ends of Chr [...]sts tur­ning water in­to wine. And this was common generally to all his miracles, that they were not like Moses his, of iudgement and destruction, but of succour and reliefe. Hee once with his curse withered the Figge-tree, but therein hee shewed mercy, that hee did not chuse any man [Page 28] to giue vs a proofe of his Iustice, as full oft he did to shew his Mercy, but a Plant. Another time he draue his enemies backward, but yet he gaue them strength to recouer, and come againe towards him. This difference of Christs and Moses his Mi­racles, implyes a difference that is betweene the Law and the Gospell.

2. To shew his Lordship and absolute power ouerall creatures; and therefore almost no kinde of creature which he wrought not miracles vpon. As vpon men, their eyes, hands, feete, whole bo­dies, yea, their wils and affections; as causing the owner of the Asse to be willing to let him goe to strangers demanding him: vpon Angels, in the eiection and dispossession of Diuels: vpon b [...]asts, both vpon the earth, making the foale of an Asse, though vnbroken, to carry him; and in the sea, as in the fish, Mat. 17. vpon the heauens, in the Sunnes eclipse at his death: vpon the ayre, in the windes stilled: vpon the waters, in the sea calmed: vpon the earth, in her quaking: on her stones, in their rending: on her fruits, in the Figge-tree, and in the multiplication of the loaues, and here in the Wine. As therefore in the multiplication of the loaues, he shewed that it was hee that euery yeare caused the corne to multiply in the earth, euen of one corne an hundred sometimes; so here, that it is hee that doth turne the water in the Vine into Wine, and so ouerthrowes both the Bacchus and the Ceres of the Heathen. Hee is the true God of Wine, and of Bread, and of all the rest of the Creatures.

3. As in healing of bodily diseases his intent was, to declare himselfe the soules Physitian; and in feeding them with the loaues, to be the nouri­sher of their soules, Iohn 6. So here, in giuing them Wine, to worke naturall gladnesse, to shew himselfe the reuiuer and comforter of their soules, with the spirituall wine of the Promises, of peace of Conscience, and ioy in the holy Ghost. Thus in some sort this wine might be of the same vse to them, which the Wine in the Sacrament is to vs; and indeede to some it was, verse 11. to the belee­uing Disciples: otherwise, it was not the gracing of the feast, nor the prouiding for the guests appe­tites that hee respected. In this sence wee may say as the Apostle saith; Doth God take care for Oxen? so, doth Christ take care for mens bellies and ap­petites? To this meditation, by this miracle, hee prouoked them; and so wrought this Miracle, as Sampson put forth his Riddle, to draw away their mindes from idle matters, and to imploy them in the consideration of his glorious power.

4. To teach vs that hee is the Author of all earthly benefits and comforts: All which hauing lost in Adam, wee cannot recouer but in him. The wine, and all other creatures faile vs, but in, and by Christ, wee haue right to them, and they serue vs as their lawfull Lords, and not as they doe the wicked, as vsurping tyrants.

5. To shew that hee both can and will turne his Childrens Water into Wine, gall into hony, bitter­nesse of sorrow into sweetnesse of ioy. To the wicked that are out of Christ, their very Wine is [Page 30] Water, and their daintiest drinke is bitter, Is. 24.9. They shall not drinke wine with mirth, strong drinke shall be bitter to them that drinke it. But to the godly contrarily, as a little for quantitie is much, Ps. 37. so for qualitie, that which is weak & poore is made strong and hearty, as in Daniels pulse, and the hard fare of many of the godly. Thus was browne bread and water turned into manchet and wine, to the Martyres in prison: And no maruell, when the Prisons themselues were turned into Paradises, and the fires wherein they were burnt, into beds of Roses, as some of them professed. And as thus hee can sweeten all our afflictions, so those that are in marryed estate, which it seemes, this miracle, wrought at a marriage, might haue some refe­rence vnto.

6. To shew, that as the Wine was not made of Water, till all their owne wine fayled; so must we not expect Christs wine, his spirituall Comforts, as long as we giue our selues to carnall and earthly ones: As long as Aegypt flowre lasts, Manna is not rayned.

The fourth Poynt followes. The Notification of it, laid downe,

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

Marke the speciall prouidence of God in the ig­norance of this Gouernour: For by this meanes,Doctr. God by his prouidence so ouer-rules all things, as may be most for his glory. through his admiration and expostulation, a way is made to the reuealing of the miracle; and his commendation of the wine carries the greater cre­dit with it, for that it appeares hee commended it not in any partiall affection towards Christ, as be­ing ignorant that Christ had any thing to doe with it: Whereby wee learne how all things are won­derfully gouerned by Gods prouidence, as may be most for his owne glory. This ignorance of the Gouernour might seeme a meere casuall thing: for hee being to looke to things, neuer stood still, but one while was in one place, another while in an­other, [Page 32] going vp and downe: and therefore some wou [...]d haue ascribed it to hap, that hee should be away then when Christ bad the seruants fill the wat [...]r-pots, and that hee did not eye the seruants when they drew it out of the water-pots, and brought it to him. But by this wee see how Gods prouidence did thus dispose of it purposely. This must teach vs patiently to beare all things that be­fall vs, and to be content if it seeme good to God to detaine the knowledge of some things from vs, reuealed vnto others. Christ here vsed the Gouer­nours ignorance for his glory, as well as the ser­uants knowledge.

For the second. His expostula [...]ion with the Bridegroome, for detayning the good wine till then, it is grounded vpon the common custome then among men in their feasts: All men, that is generally, and vsually, doe first set forth good wine, and keepe the worst till the end of the banquet.

Doct. 1 Learne out of this commendable custome, the care that should be vsed in banquets, to maintaine Sobrietie;Care of So­briety in feasts. for therefore did they towards the end giue them weaker wine, and more delayed with water, lest their braines might be ouercome, and their mirth might turne into madnesse.

Doct. 2 Against decli­n [...]rs.In this custome here mentioned, wee haue an image of the daily practise of the world, herein ve­refying the Prouerbe of a new Broome sweeping cleane: Their first beginnings are goodly, and glorious, but the end is not answerable. Many hot professours, and zealous in their younger yeeres, grow key-cold in their elder yeeres. Therefore [Page 33] Eccl. 7. The end is better then the beginning. This de­ceitfulnesse of men, is also in their speciall callings: Many good Magistrates at the first, as Saul, and Ministers, as Iudas, but they are best at first: after­wards comes the ill wine. Like Nebucadnezzers image, a golden head, and iron and clayie feete. This is the diuels deceit also: First comes the sweet wine of pleasures, and delights; afterwards the iudgements of God. Gods childrens, and Gods owne dealing are contrary: Grace in the Saints, at the first but a little graine of mustard-seede, growes at last to a great height: Their workes, with Thyatira, are more at the last then at the first, and like vnto wine, they grow better with age. The Wine of the spirit, in Dauid, Moses, and Iaakob, was strong­est at the last, and made them in the end of their life, poure forth diuiner sentences then euer. So God hath giuen vs now in the latter age of the world, the better wine of the Gospell, after the more waterish of the Law: So in this life he giues vs wine alaide with much water, but in the life to come pure wine, ioy without all sorrow.

The word [ [...]] in the ninth verse, which is translated haue well drunke, The drun­kards argu­ment ansvve­red. is layde hold on by some that loue to lay too fast hold on the cup, as though here were something in fauour of drun­kennesse.

Ans. First, hee that speakes is no authenticall Author, and perhaps his iudgement might be bet­ter in a cup of wine then in a case of Conscience. Secondly, the word signifies onely a more liberall vse of the creature to mirth and honest delight: [Page 34] So Iosephs Brethren are said to be drunken, Gen. 42. This is plaine, Hagg. 1.6. Yee drinke, and are not drunken; so is the word; and yet the sense is not so as wee commonly take the word, for it is set downe as a iudgement of God vpon them; now it is no iudgement of God not to be ouercome with drinke, but a mercy: And the opposite of eating cleares it, Yee eate, and haue not enough; so in the other part, by not being drunke, is meant, by drinking not to haue iust content, eyther for ne­cessitie, or fit delight, whereas the sinne of drun­kennesse is to drinke more then is fit for eyther of these two.

Neyther is it for nothing that the Scripture cals the vtmost of that whereto wee can or may law­fully goe in drinking, by the name of drunken­nesse, the vice that is committed by excesse in go­ing further.

Doctr. Lavvfull liber­ty vsed to the full is dange­rous.It is to teach, that euen our lawfull liberty when wee vse it to the full, is in great danger of corrup­tion, and that therefore wee ought to be so much the more wary, chusing as the Iewes in whipping of malefactors, to giue them one stripe lesse then they might; so to drinke one cup lesse then wee may. The heathen man said, that the first cup was for necessitie, the second for health, the third for mirth, the fourth for madnesse.

Thus much for the Notification of the Miracle.

The fift point followes. The Adioynt of priority.

The meaning is not, that it was the first of those miracles hee wrought in Cana, but simply it was the first: As for the miracles he should worke du­ring his childe-hood, they are idle fopperies: The end of miracles is to seale doctrine; but then hee taught not, and therefore wrought no miracles. A miracle without doctrine is a seale to a blanke: And if Christ before had wrought miracles, hee should haue beene famous enough without Iohns bearing witnesse to him.

Obiect. His disputation at twelue yeares of age, his fasting forty dayes in the Desert, were mira­cles; and besides these, diuers other miraculous matters were wrought about the birth of Christ.

Ans. But these were miracles rather wrought vpon Christ, then by Christ, and of thi [...] nature seemes his Fast to be; his man-hood being rather a patient then an agent, and miraculously vpheld by the God-head without food: Besides, that mi­racle was not publique and in the eyes of others, so that it might declare his glory to them. Againe, by miracles here are meant certaine outward workes apparant to the senses, wherein the order of Nature is altered. Now though his disputation, and so in the former Chapter, his telling of Natha­nael where hee was, were strange and miraculous, yet not such kinde of miracles as these. And be­sides, that to Nathanael was more priuate, and not solemne enough, as this here was before so many.

The sixt point is, The effect of the Miracle: And that was two-fold.

Why Christ prayed at the raising of La­zarus, rather then in other miracles.1. He shewed thereby his owne glory, verse 11. He shewed his glory, that is, his God-head: for others though they wrought miracles, yet they did it by his power, and therefore called vpon him for help: as wee see in the Apostles. Christ wrought mira­cles by his owne power, and therefore vsually cal­led not vpon God in his Miracles, vnlesse in the raising of Lazarus; and there hee did it for speciall reason: First, by way of figure, to shew how diffi­cultly sinners that haue lyen long in the graue of sinne, are raised vp to newnesse of life: and there­fore no such adoe in the raising of the maide, and the young man not buryed. Secondly, hee did it for examples sake, Iohn 11.42. I know that thou hearest mee alwayes, but because of the people that stand by, I said it, that they may beleeue that thou hast sent mee. And these prayers are actions of Christ in regard of his man-hood, which is but the instru­ment of the God-head, in working the Miracle, and which may therefore desire the liuely declaration of the God-heads presence. As for his prayer in the miracle of the multiplication of the loaues, it was for the blessing of God vpon that they should eate, not for the multiplication. And if in some miracles hee called vpon God, it was to shew that as Mediator hee was inferiour to the Father; as in other and greater miracles hee did not call on him, to shew that as hee was God, hee was equall with him. And therefore hence, Luke 6. vertue is said to haue gone out of Christ, in working of miracles. [Page 37] Further, by the doctrine which Christ taught, and confirmed with miracles, it appeared, that by his miracles hee shewed himselfe to be God: for if he had lyed, in saying hee was God, such miracles as none but God can worke, should not haue confir­med his doctrine, but haue confuted it rather, in the ouerthrow of his person.

Obiect. Iohn 14.12.Iohn 14.12. expounded. Hee that beleeueth in me, shall doe the same things that I, and greater.

Ans. Greater in regard of the matter, as conuer­ting three thousand at one Sermon, which Christ did not: So Peters healing with his shadow, greater in regard of the outward shew of the worke, then Christs healing with the hemme of his garment. But now the manner is all, and so they are lesse then Christs; for first, they did it not in their owne names; and secondly, they did not, as Christ, preach any such doctrine, that they were Gods.

The end of true miracles is, to glorifie God. The Doct. 1 Popish ones therefore are but diuellish collusions,1. End of Mi­racles. which tend to obscure Christ, and to glorifie Saints, so that now Christ cannot be knowne among the Saints, as among themselues it hath beene said. Maldonate himselfe wisheth vs to suspect many of their miracles reported in their bookes, as being done without any iust cause, to procure foolish glory rather to the doer, then any glory to Christ.

This which Christ makes the end of his miracle, Doct. 2 must wee make the highest end of all things,Gods glory the end of all our actions. 1 Cor. 10.31. we may not doe ought for our owne glory, as Christ did for his: for hee was God, and [Page 38] God should deny himselfe, if hee should not in all things seeke his owne glory: But wee are poore creatures, depending vpon God, and because wee are of him, therefore also for him, Rom. 11.36. For of him, and through him, and for him are all things. As in a circle, where the beginning was, there is the end; so God who is our Alpha, must be our Omega to. As wee had our beginning from him, so wee must returne backe to him, and end in him, as the Riuers that come out of the Sea returne thither againe.

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

Doctr. A second end of Miracles.Another end of miracles is, to confirme the truth of the Gospell, and so to worke faith, Iohn 10.38. Beleeue the workes, and Iohn 5.36. The workes that I doe beare witnesse of me. As the Kings seale makes vs beleeue that that which is written in the Letter is his minde, so are miracles set to the Gospell, as Gods seales. This meetes with Popish miracles againe, which are to corrupt the Gospell, and to draw vs from Christ to Idols. In the dissensions among themselues, as about the conception of the Virgin, there were miracles and reuelations plea­ded on both sides.

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

Why Miracles are ceased. Ans. Because their speciall vse was at the first, when the new, and neuer heard-of mysterie of the Gospell was preached to the world, wholy auerse from it, to prouoke their attention, and make them [Page 39] willing to giue eare to that doctrine that had such strange attendants: Otherwise they would neuer haue heeded it. The principall vse of Miracles was for vnbeleeuers, 1 Cor. 14.22. Strange tongues are for a signe, not to them that beleeue, but to them that beleeue not: But now the Gospell being planted, and generally beleeued, there is no such vse. Be­sides that, these seales of Miracles which God set to the Gospell at first, still remaine in their print. Wee haue the vse of the first miracles: and it is bet­ter to beleeue without miracles, as it is to swimme without bladders, or to goe without crutches.

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

Ans. First, because their faith was lifted vp to an higher degree, so that in comparison their for­mer faith was no faith: Secondly, in regard of a fresh and new act of their faith. Their small faith they had before, being as it were a sleepe, was awakened and quickned by this Miracle. As a man that hauing gone stands still, when he goes againe may be said to beginne to goe. Where we learne:

That where true grace is, there is a proceeding;Doct. True grace hath its pro­ceedings. though it be but weake, and can scarse creepe, yet when God puts vnder it his stilts, his crutches, it will take the aduantage of them, and will be going: Examine we therfore our faith by this; If it be more liuely, after more liuely and effectuall meanes, as here this their faith after the Miracle. As wee see how after some plentifull showre the grasse sprouts forth lustily, that before was very short. 1 Ioh. 5.13. These things haue I written to you that beleeue, that ye [Page 40] may beleeue, namely, more strongly: So here did Christ worke this Miracle before his beleeuing Disciples, that they might beleeue. So should it be with Christians, after a good Sermon, after some speciall worke of Gods mercy or iustice, to gather strength. A poore horse that goes slowly, yet when well baited and refreshed, will goe fresh­ly, and then we say, Now he goes, as if he went not before: So a dead fire, when quickned with the bel­lowes, will cast forth a greater hear, & then we say, Now it burnes, and yet it burnt before. A christian must not be discouraged if he finde some dulnes, & deadnes, & weaknes in his faith, so be it when God comes with his baite, with his bellowes, with his showres, he feele spirit & quickning. But then is the discouragement, when our faith sleeping, cannot be awakened with those blessed means God vseth.

Doct. 3 Onely of the Disciples it is here said, that they be­leeued vpon the sight of this Miracle:Onely the E­lect profit and prosper by the meanes. Did not others besides see the Miracle? Yes, but God gaue them not an heart to beleeue, as Moses obserues in the Israelites, Deut. 29.4. only the elect of God pro­fit & prosper by the meanes; by his word, Act. 13.48. by his mercies, Is. 26.10. by his iudgements. Is. 26.9.Is. 26.9. inter­preted. Those Inhabitants there mentioned are the elect, for they onely are the true inhabitants of the world; the wicked are vsurpers. This is comfort to Ministers, when their labours take not, 2 Cor. 4.3. If our Gospell be hid, it is hid to them that be lost.

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

The second part followes.

The History of Christs purging the Temple.

IN this History consider:

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

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

2. The Occasion: and it was two-fold; first, more remote, his comming vp to Ierusalem, verse 13. Therefore Iesus went vp to Ierusalem: which Christ did to shew his obedience to the Ceremoniall Law, whereto he had bound himselfe by Circum­cision, Gal. 5.4. and partly also to take a fit time of working this miraculous purging of the Tem­ple, and so making himselfe knowne to the people, now gathered from all quarters of the Land. Now if Christ were so carefull an obseruer of Gods worship, who needed it not as wee doe, what a shame is it for vs to be sloathfull?

The second Occasion which was nearer, is laid downe:

Doct. 1 The sight of wickednes in those that are Christs, ought to prouoke in them their zeale and feruent indignation against it:Other mens sinnes should kindle zeale in vs. As in Lot among the Sodo­mites, 2 Pet. 2.8. As in Paul among the Athenians, Acts 17. In Moses against the Israelites golden Calfe, Exod. 32.19. In Dauid, Psal. 119.136.158. But no example like to Christs. As the cold of the ayre in Winter, makes in vs our naturall heate the stronger: so the wickednesse of the vngodly is a whetstone to the zeale of the godly. The force of naturall Antipathy is great, as in some mens sto­mackes against some meats, which no sooner seene but breedes a kinde of loathing: Greater should be the force of our Antipathy against sinne, and Gods dishonour. Fearefull, when wee can easily comport with the wicked, and digest their oathes, vanitie and pride; This in time will make vs like them, as Ioseph swearing by Pharaohs life in Pha­raohs Court.

Doct. 2 Christ comming as a Iudge and King into his owne palace,Gods Iudge­ments take vvicked men in the act of their sinnes. to see what rule there kept, findes them in the middest of their disorders, and takes them napping as wee say, euen in the very deede doing. When Gods whip comes to scourge the wicked, it shall seize vpon them in their sinnes: As vpon Belshazzar in the middest of his cups, and Nebuchadnezzar in the middest of his pride: So the Floud came vpon the old world, in the middest of their worldlinesse and fleshlinesse: So Phinees his dart vpon Zimri and Cosbi, in the middest of their vncleannesse: And thus shall Death and the last Iudgement come vpon impenitent sinners, [Page 43] Yee shall dye, saith our Sauiour to the Iewes, in your sinnes, Iohn 8.21. The other and lesser whips of Christ, as it were of small cords, though finding vs in sinne, they will scourge vs seuerely, yet not eter­nally, and happily to amendment: but the iron scourge, the Scorpion of Death, that neuer giues vs ouer, after it hath once begun, it can neyther mend vs, nor end vs, nor yet spend and weare out it selfe, as other rods doe. Take thou heede then that Christ comming with this whip, finde thee better imployed then hee did these men: Blessed is that seruant whom his master comming shall finde well doing. These men were found in a good place, but yet ill doing; and therefore the holinesse of the place was no shelter vnto them, no more then the hornes of the Altar to Ioab. So at the last day, hap­pily many a reprobate shall be in the Church, hea­ring, it may be preaching, yet because doing good ill, it shall not serue his turne, no more then if hee were found in the Stewes, in the Ale-house, or at the Theater. Looke we then to it, since we know not when Christs whip may come, that wee be in well doing: and thinke wee when wee are follow­ing vaine pleasures, and haunting vnlawfull places, Oh, how if the whip of Christ should now come! If it be so terrible in the Temple, what will it be in the Tauerne?

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

In which action consider:

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

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

For the first, two things may be asked.

Quest. 1. Whom hee whipt.

Ans. Both the men, & the beasts: Some thinke on­ly the beasts, not the men. Their reasons are; First, The words may be so read, He draue them out, both sheepe and oxen: But I answere, the words may bet­ter be read otherwise, And the sheepe and oxen: Be­cause [...], the masculine gender, doth not so well agree with [...] the Neuter. The second Reason: Hee speakes to the Doue-sellers to carry away their Doues, so it is likely that hee spake to the sellers of Oxen. Ans. Very likely so: But it followes not, because hee spake, therefore hee whipt them not, in whipping speaking, seasoning his correcti­ons with instructions. The third Reason: It makes more to the commendation of the Miracle, that his very words, without blowes, should driue them out. Ans. The Miracle is as great, that not onely [Page 45] they are made to endure imperious words, but as they might take it, contumelious blowes also, which are more hardly digested by free men, specially with a whip, that belongs to a dogge. And surely the men deserued the whip more then the beasts. The poore innocent beasts, what could they doe? It was the men that brought them thither: But this shewes Gods hatred against sinne, which is not onely against the authour of sinne, but against the matter and instrument, yea the senslesse instrument abused to sinne; As in his curse vpon the Serpent, Gen. 3. A good meditation when Gods wrath is against our beasts, our money, or ought else, which hath beene sinnefully abused by vs.

Quest. 2. Why whipped hee, and so violent­ly threw downe their wares? For it may seeme strange, that so peaceable and louing a Sauiour, on whom the Doue ere while descended, as though he had no gall, that he, that according to the Pro­phecie should not cry, nor lift vp his voyce, in his first entrance into the Temple, should deale thus boysterously.

Ans. Christ did this for many weighty reasons:7. Reasons of Christs vvhip­ping them out of the Temple. And this scourge of Christ is like Aarons Rod that budded, yeelding vs many a good conside­ration.

1. To shew that Christ is not an hony God,Christ is not a God all of mercie. made all of mercy without iustice, as the world supposes, but hee hath his rod to come with, as well as the spirit of meeknesse: and he is a Lyon as well as a Lambe, and an Eagle, as well as a Doue. Know thou therefore, and learne so much from this [Page 46] whip, that Christ hath a whip, and whipping-cheare for all refractary sinners, abusing mercy.

Meeknesse is not sheepish­nesse.2. Christ would hereby teach vs, that the Doues meekenesse must not make vs Asse-like patient, or sheepishly simple and fearefull: But though in re­gard of want of gall thou shouldest be a Doue, yet in regard of spirit, and boldnesse, and zeale for God, a very Lyon, not fearing the faces of the wicked, though neuer so many, but with much courage and confidence to confront them, and to shew thy zeale against sinne by taking punishment of it, as thy place giues leaue. This was the Co­rinthians zeale against the incestuous person, 2 Cor. 7.10. Behold, what zeale, what reuenge: And this was Moses his zeale against the Israelites, for the golden Calfe. Excellently Salomon, Pro. 28.4.Prou. 28.4. inlightened. They that forsake the Law, prayse the wicked: Yea, but might some say, I prayse them not, I would things were otherwise, I dislike these and these courses, therefore I hope I am well. Nay, sayes Salomon, in the next words, They that keepe the Law, set them­selues against them. Not enough for thee to dislike their doings in iudgement, but thou must oppose them, and shew zeale, as here Christ did, by war­ring with them in thy place. Many faintly and coldly shew their dislike against wicked men, as Eli against his wicked sonnes: But it is, to vse Sophocles his comparison, as if in a festred wound or sore, the Chirurgion should onely blow vpon it with his mouth, whereas there must be cutting, lancing, searching, burning, and the greatest violence that can be.

3. Christ thus beginning his office of preaching the Gospell,Reformation of corruptions makes vvay for preaching the Gospell. with so zealous a purging of the Tem­ple, teacheth, that this must be the first worke, to reforme abuses, and throughly and effectually to purge out corruptions, before the truth be preach­ed: Otherwise corruptions retained with the Go­spell, will be to it, as Iuie to the Oake, as the Ca­naanites to the Israelites, as thornes to the seede. So in the health of the body, the first thing is to euacuate ill humours, which otherwise will cor­rupt all the good nourishment that is receiued. Miserable experience in many Churches hath ve­rified this, how but a little corruption tolerated at first, hath been as leauen to sowre the whole batch of the Gospell.

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

5. Christ being afterward to be whipped him­selfe, and so his Apostles, by the Iewes, and other of his seruants by other of his enemies, doth first begin to whip them, and that out of the Temple, [Page 48] as Lord of the Temple; thereby declaring his Kingly soueraigntie in the Church, for the com­fort of his Church: That howsoeuer sometimes he may seeme, to let the whip goe out of his owne hand into his enemies, to afflict his owne, and Churches backe, yet when hee will, hee can take the whip into his hands, and scourge out those that trouble and defile his Church. This is our comfort, when Money-changers in the Temple, and Sheepe-sellers, filling the Temple with their trash and trumpery, and whipping out of the Temple the true worshippers of Christ, that being annoy­ed and pestered with this filth, wee may goe to Christ, as the Lord of his Temple, and desire him to take the possession of it, to take the whip into his owne hands, and to chase out these creatures with their cattell.

The base ac­count that Christ makes of maintainers of corruption.6. Christ by putting these corrupters of his Temple to the ignominie of the whip, whipping them out, like beastly curres, doth further shew, how basely hee doth account of all such wretches, that for their owne backe and bellies sake, main­taine corruptions in the Church. Such men are like those base creatures that liue vpon corrup­tion, and excrements, and putrifaction, as Rats, Mice, &c. So doe these liue vpon the filth and corrupt excrements of the Temple. Though flou­rishing in outward wealth, they may thinke well of themselues, yet with God they are very dogges, and so hee vses them. Like as a Gentleman, will scorne to fight with his sword with a base vnder­ling, hauing abused him, but will take a cudgell [Page 49] and thwacke him with it: So Is. 9.15. The false Pro­phet is as the tayle.

7. Christ hereby shewes, that in desperate and desolate times, when no helpe can be expected for his Church from ordinary gouernours, hee will yet graciously visit his Church, and raise vp some select choyse instruments or other, induing them with extraordinary and heroicall zeale and cou­rage for the reformation of the Church. The Priests were generally corrupt, and how should reformation proceede from the authors of abuses? how should deformers be reformers? yet now Christ comes with his whip. In the like corrupti­ons of Religion in this latter age, God raysed vp that heroicall worthy, Martin Luther, and many worthy Princes, with their whips to driue the Masse-mongers out of the Temple.

Thus much for the violence vsed.

The second point in the manner of this action of Christ, is the power and authoritie, which is miraculously strange; insomuch as Origen makes this a greater miracle then the other of turning water into wine, The greatnesse of this miracle. where onely the senslesse creature yeelded, but here the spirits of many hundred men are tamed: And Hierome makes it the greatest mi­racle that euer Christ did, that a poore stranger, in shew but contemptible, should with the stroakes of so little a whip, master so great a multitude: So that though they were sturdy fellowes, and it was their gaine and liuelihood that Christ went about to depayre them of; yet Christ no sooner speakes and shakes his whip, but like a company of feare­full [Page 50] Hares and Buckes, they all runne away. In the maintenance of their trades, though neuer so vn­lawfull, how full of stomacke men are, Demetrius his example shewes, Acts 19. And the Prouerbe is, that, The belly hath no eares: But yet if Christ speake to the belly, as here hee doth to many greedy bellies, hee will make it finde eares and feete to. And the Miracle was also the greater in regard of the time, that it was now against the Passeouer, which was their great Mart, there being then such a generall recourse of the whole Nation to Ierusa­lem, who all were to be their chapmen. No doubt, but as Hierome notes, there was a speciall Maiestie, and awfull grace in the very eye of Christ, that daunted them and confounded them, as wisdome makes the faces euen of poore Christians to shine, Eccl. 8.1. Igneum & sidereum quid ex eius oculis ra­diebat. As sometime in Christs eye there was a speciall alluring grace, that drew men towards him, as in the calling of many Disciples, that vp­on the first word followed him, and in Peters re­pentance, caused by the gracious aspect and cast of his eye: so sometimes againe, a speciall astoni­shing glory, as here, and Iohn 18. in driuing back­ward his enemies.

Doct. 1 If there were such power and terrour in Christs countenance, and speech, and whip of small cords, here in the Temple, in the dayes of his humilia­tion; oh how terrible shall his face be [...]o the Re­probate, when hee comes a glorious Iudge, in state and triumphing Maiestie! How fearefull shall his iron scourge then be! How powrefull shall that [Page 51] voyce be, Depart yee cursed, whereby he shall driue them away from his Kingdome into euerlasting darknesse! As here these men could not stay when he bad them be gone, no more shall the reprobate at the last day, when that dolefull voyce shall sound in their eares, Goe yee cursed.

By this Christ would teach vs, how in the pur­ging Doct. 2 of the Church,Euery thing shall giue way to Christ purging his Church. hee will make euery thing yeeld, and giue way to his power. Here were Priests, Scribes, Pharises, all allowers of these cor­ruptions, a company of greedy Cormorants that liued altogether by these corruptions, yet not one of these dares quitch, not an hand lift vp; feete running apace and obeying, not one hand resist­ing. This might be seene of late yeares, in the be­ginning of this happy Reformation here in Eng­land: Good Lord, who would haue thought it possible that Popish Shauelings, so setled and roo­ted, that had such power and authoritie, and wealth withall, could euer haue beene so easily remoued! Yet at the presence of Christ and his whip, how sodainely vanished they and all their baggage! Though as hils and mountaines, yet they skipped as Lambs and Rammes, and at the word of Christ were flung into the Sea. This must comfort the Church euer in all vnlikelihoods of reformation: what though there stand neuer such mountaines in the way? they shall all be turned into plaines be­fore Gods Zerobabels. What though the Money-changers haue gotten the possession of the Tem­ple, and erect their chayres, and play reakes there? yet Christs whip will come and take downe their [Page 52] pride, and thrust them out of the Temple, as Hagar and Ishmael, for all their craking and vsurping, out of Abrahams family with bagge and bottle.

Doct. 3 Christ speaking to them with such authoritie, whilest hee whipt them with such seueritie,Christs rods are speaking, as well as smiting rods. wee may see that his corrections are not mute, but in­struction is mingled to sanctifie the correction, by shewing them the cause of their corrections: And though Christ doe not now speake to vs with an audible voyce, in his corrections, yet secretly hee doth in the checke and cry of our Conscience: As in Iaakob, Gen. 35.1. in his present afflictions in the fore-going Chapter hee admonished him of the disorders of his familie. Wee must not onely minde the rod, but the voyce of it, and of God in it; Mic. 6.9. Heare the rod: And then, Blessed is the man whom thou chastisest and teachest in thy Law, Ps. 94.12.

The second poynt in the Action, is the Cause, why Christ dealt thus roughly with these men: For by reason of the farre distance of many from Ierusalem, it was permitted them by Gods Law, to sell their beasts at home, and to buy others, and therefore the sellers of Sheepe and Oxen might seeme to doe a good worke, to prouide the Sacri­fices in a readinesse; and whereas there might be diuers occasions for exchange, as of gold for siluer, greater for smaller, strange coyne for the money of that place (for some of the Iewes were disper­sed into forreyne parts) to helpe this there were Money-changers. And what hurt is there in all this?

Ans. All the hurt was, that all these things were done within the Temple, a place of that holinesse, that a vessell might not be carryed through it; in which regard afterward hee charges them with theft, for that they incroached vpon a place con­secrated to God, and profaned it with their mer­chandise. Now in this regard Christ had iust cause thus to deale.

1. Because God was wronged,Fearefull to rob God of his right. and robbed of his right: His house was conuerted to another house then he had appointed; of an Oratory made a Market-house. Where learne, what a fearefull sinne it is to prophane holy things: If such a crime to rob God of a materiall Temple, which had one­ly Ceremoniall holinesse, what then is it to rob him of his spirituall Temple, thy soule and body, and to make it a stye for Satan, as the vncleane per­son and drunkard doe? The like sinne it is to rob God of his time, the Sabbath, to prophane his word, by turning it to iests, and lots sanctified for mat­ters of moment, to play and recreation; to con­uert goods giuen for the maintenance of Gods worship, to our owne priuate vses: All these are branches of this generall of deuouring things san­ctified, Pro. 20.25. which is there said to be a de­struction, or a snare, and so here proued, drawing forth Christs whip to reuenge it. See Achans ex­ample in stealing the wedge of gold, that the Lord had appoynted for him, Iosh. 7. and of Belshazzar prophaning but the cups of the Temple, Dan. 5.

2. Because here was horrible couetousnesse, that was the ground of all this, and that coloured with [Page 54] hypocrisie: Their pretence was godly, that all was done to further Gods worship; but their end was the filling of their purses: First, in the sellers, that in this regard sold the dearer, because of the commodiousnesse, and perhaps also of the sancti­tie of the place, as though they were the fitter for sacrifice, because sold in so holy a place: Then se­condly, in the Priests, because the sacrifices, where­in they had their parts, were offered more plen­tifully, and no doubt but they fleeced the mer­chants besides for their standing in the Temple.

Doct. 1 No pretences of good ends can iustifie that which is forbidden by God.Good ends iu­stifie not ill actions. Things may not be vsed about Gods worship vnder pretence of fur­thering, gracing, and adorning it, though in mans reason they may seeme so to doe, if God who knowes best what will further and adorne his ser­uice hath forbidden it.

Doct. 2 A fearefull sinne to make Religion feede our couetousnesse, and in the matters of God to be carried with such base affections as here these men: So Iudas, Mat. 26. abused the colour of his charitie for his couetousnesse.

Doct. 3 Corruptions, not onely in Common-wealth, but in Church also, are from couetousnesse. Coue [...] nesse is the boldest pick-purse that is: It will picke Gods purse, it will rob God of that which is his.

Doct. 4 A fearefull sinne to seeke out pretences to beare out our selues in our sinnes,Pretences for sinne will not saue from the whip. that wee may sleepe securely in them, as here these men did; but what got they by it? These pretences and excuses are but cords of vanitie, Is. 5.18. and will in the end [Page 55] procure vs this whip of cords, which these men felt notwithstanding their pretences. The Diuell and our owne hearts are very witty to suggest some pretty sleight to may our sinne seeme lawfull, when wee haue defiled things consecrated, as our bodies, the Sabbath, &c. and we satisfie our Con­sciences for the time, if wee could satisfie Christ to, it were well, so that wee might escape the Whip: But by how much the more cunningly we spinne these Spiders webs, so much the harder doth Christ twist his cords to scourge vs withall.

The third poynt is, the ground of this action: And that Christ shewes in his speech of rebuke, ver. 16. Make not my Fathers house a house of merchandise. The Temple was his Father house, hee was there­fore, being the naturall Sonne of God, the right owner and Lord of the house: So that the ground whereon Christ did all this, was speciall and pro­per to him, because he was the Sonne of God. See Mal. 3.1. The Lord whom yee seeke, shall speedily come to his Temple.

The Temple being a figure of the Church,Christ the Lord of his Church. which Doct. 1 is the house of God, 1 Tim. 3.15. This shewes that Christ is heyre and Lord of this house also. And reason good: for hee built it, and compacted eue­ry stone together. The particular members of the Church are liuing stones of this house and Tem­ple, 1 Pet. 2.5. and the whole Church is the house. Oh happy house who hath so happy a Master, that will not let it out to any tenants, Can. 8.11.12. but will continually reside in it himselfe, so watching ouer euery stone, that it shall not goe to any dila­pidations, [Page 56] who will presently make vp all the brea­ches. This is our comfort when wee are weather-beaten: O Lord, wee are thine house, thou hast built vs, and founded vs on thy Sonne: thou hast chosen to dwell in our hearts, Is. 66.2. Of whom should the house looke to be maintayned and re­paired, but of the owner? This is a comfort in the second place, when vniust Lords enter into the Church, and take possession of it, and vsurpe, as the Pope and his creatures: Christ hath the same right still to driue such out of the Church, as now hee had to driue these out of the Temple. Take heed in the last place, how thou hurtest this house, or the least stone therein: Remember whose house it is. If in common houses prophaned, the dead stones can cry out of the wall, Hab. 2.11. against their Masters, then much more in this house can the liuing stones cry vnto their Master against their wrongers.

Doct. 2 This plainely shewes, that this fact of Christ is not to be drawne into imitation,The Pope hath no power to disthrone Princes. because hee did it vpon this ground, as hee was Lord of the Tem­ple, by vertue of his Sonneship. Therefore the Rhe­mists grossely abuse this place, that hence gather the power of the Pope to punish offenders, euen with corporall punishments, meaning depriuing Princes of their Kingdomes. Verily if hee alone can punish men corporally in the same manner that Christ did; if of himselfe without further helpe, hee can master such a multitude of enemies, as here Christ did, and make them flye before him, let him take this power into his hands: But he will [Page 57] be wifer then to vndertake such a businesse, for feare of fists about his eares. But if Christ did not whip so much as poore sheepe-sellers out of the Temple, but by the power and priuiledge of his Sonship, how can the Pope, a man, a worme, and no God, arrogate power to whip Princes out of their Thrones, in which Christ hath seated them?

Alike is the errour of others, who without spe­ciall calling from God, take vpon them to reforme publique abuses; for Christ did this as the Sonne of the Father, and King of the Church.

Quest. How farre forth is this action imitable?

Ans. Men are eyther publique or priuate: How farre this action of Christs whip­ping these out of the Temple is imitable. pub­lique, eyther in the Magistracie or Ministery. As for the Magistrates, they being Christs vicegerents as God, in speciall manner the imitation of this fact belongs to them: for God hath giuen them the sword, not to let it lye rusting in the scabberd, but to strike; and he hath put the whip into their hands, to scourge withall: yea, Magistrates are the very whips of Christ, and so they must thinke, that the power of Christ is as an hand holding them fast, and enabling them to the whipping out of the Money-changers: And therefore hereupon should take speciall heart to themselues, as Hezekiah, Io­siah, and other worthy Magistrates haue done.

As for Ministers, the onely whip they may vse, is of their tongues, in powerfull preaching against abuses: And as here Christs whip of small cords, was more powerfull then Hercules Club, or then any Scorpions, or wyre scourges; so the faithfull preaching of the word alone, is oftentimes of all [Page 58] other meanes the most powerfull; as in the Pri­mitiue Churches, destitute of the helpe of the Ma­gistrate. This is that mighty thunder-cracke, that causes Sathan, with all his packe of corruptions, to fall downe, like lightning.

As for private men; neyther hath God tyed their tongues, though hee hath their hands: As occa­sion is offered they may shew their detestation and dislike of corruptions: They may sigh, and pray, and supplicate; but other violence, saue of their prayers to God, may they vse none. And this is all they may doe, in regard of publique abuses: But now in regard of priuate abuses in their owne houses and hearts, the case is otherwise; and here all are to imitate Christs example: Euery Christians family is a Church; The gouernours are to take the whip into their hands, and to scoure the family of Hagars and Ishmaels, as Dauid, Ps. 101. So euery Christians heart is a Temple of the holy Ghost, and therefore by the whip of seuere mortification and repentance, hee is to scourge out the secret corruptions lurking in his heart: And this is bet­ter then the Popish whipping, who by whipping themselues with a materiall whip, seeme to shew that they are like those Money-changers, that neede the same whip to driue them out of the Church.

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

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

In the

• Disciples.
• Iewes.

1. In the Disciples.

It made the Disciples, stricken with admiration of this fact, to call to minde that place of the Scrip­ture, Psal. 69.10. The zeale of thine house hath eaten mee vp. Which words, as diuers others in the Psalmes, are spoken both of Dauid, as a type of Christ, zealous for the Tabernacle, and restoring the true worship of God, and of Christ, as typified by him. The sence is, The zeale of thine house, that is, for thine house, that thy worship may purely and sincerely be performed; hath eaten mee vp, that is, eyther hath consumed my very moysture and exhausted mee, or else hath wholy turned me into fire, as things eaten are turned into the nature of him that eates.

Here consider two things:

• 1. The Occasion of their remembring.
• 2. The Scripture it selfe which they remember.

1. The Occasion was, the sight of this wonder­full zeale in Christ.

The Children of God their conscionable rea­ding Doct. 1 of Scripture,Conscionable reading of the Scripture shall haue seasonable remembring ioyned with it. hath seasonable remembring ioyned with it: Such places as haue beene long since read, and may seeme to be forgot, yet when occasion is offered, shall come fresh to minde againe, as in affliction, in tryals, in sicknesse, and especially at death. As it is with reading the Scrip­tures, [Page 60] so with hearing of Sermons: Many a point heard long since, is reuiued by some speciall occa­sion or other. Wee may not looke alwayes to re­member all things heard and read: Oh happy is hee that can remember in due season! Better it is to forget presently vpon reading and hearing, and to remember afterward vpon iust occasion, then contrarily to remember for the present, and to forget afterward, when the season of remembring is come.

Doct. 2 Wee ought to be carefull obseruers of the holy conuersation and good example of Gods Chil­dren;The holy con­uersation of Gods children is carefully to be obserued. as here these Disciples of Christ: The rea­son is, because it is a meanes to remember vs of the Scripture. The same light that shines forth in the Scripture, shines forth in the liues of the god­ly, and is reflected from it to our eyes, as from a glasse: So that the life of an holy man is in stead of an excellent Commentary vpon the Scripture. And therefore in this regard they are said to hold forth the word of life, as the hand doth the torch, or the candlesticke, or lanthorne, the candle, Phil. 2.15.16. It is good therefore to heede the holy liues of the Saints, and in them to see the truth and light of the Scripture: So did the Dis­ciples here in this action of Christs: So wee are wished to doe, Heb. 13.7. Seest thou not my seruant Iob? said the Lord, Iob 1. He that goes in the darke alone, if there be any going in the way, that car­ries a torch, will be glad to looke after him, and follow hard after him: so wee, in the darknesse of this world, should gladly looke after these Saints, [Page 61] that shine as lights, holding forth the word of life. Indeede Christs life had a speciall excellency, be­cause the light shined as perfectly in it as in the Scripture: But alas, how little a portion of the Scripture-light shines in our liues? The case is the same that in the Sunne-light and Moone-light, yet for our weake eyes this lesser and obscurer light is fit, and enables vs the better to behold the other, that is clearer and stronger. As for wicked men, though some of them may haue greater outward gifts then the godly; as many Mettals are brighter and more orient then the heauens: yet as those Mettals are not fit to conueigh the light of the Sun, nay, indeede they would stop it; so neyther are these fit to shine the true light vnto vs: but first of all Christ, and then they that come nearest to him, are to be obserued of vs.

2. Point. The Scripture it selfe remembred;Doctr. Christians must be zea­lous for the good of the Church. The zeale of thine house hath eaten mee vp: Where Da­uids, and in his, Christs zeale is set forth: First, by the matter of it; The zeale of thine house: Secondly, the manner, vehement and violent, like fire that eates vp and deuoures that whereon it lights.

True Christians ought to be earnestly zealous for Gods house, that is, the Churches pure refor­mation, that all things may be there according to the patterne in the Mount, that the worship of God may be sincerely, without the mixture of hu­mane corruption, performed: This is that here called the zeale of Gods house. In euery house, in euery Citie and Societie, the members thereof are zealous for the good thereof, and cannot endure [Page 62] the disgrace thereof, as Iaakobs sonnes could not the deflouring of Dinah; so Citizens are zealous for their liberties and priuiledges, and will stand out stifly in the maintenance of them; and Schol­lers for their Vniuersities and Colledges, wherein they haue beene brought vp: How much more should we for Gods house, that gaue vs our being in Christianitie, that hath nursed vs vp in the knowledge of God? It is our prayer, Thy kingdome come, and wee are but hypocrites, if zealously wee endeuour not the aduancement of this kingdome, by seeking the weale of Zion.

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

• 1. By what Effects this zeale is to shew it selfe.
• 2. By what Rules it is to guide it selfe.

The Effects of Zeale.There are two principall effects of true zeale:

• Holy Patience,
  1. Holy Pati­ence, in
• and Impatience.

1. Enduring.1. Zeale is wonderfully patient in enduring ought whereby the good desired may be procu­red: As first, in the matter of worldly profits and pleasures, Zeale is euen prodigall, for doing good to the thing loued. Thus Iezabel in her zeale to false worship to Baal, maintained foure hundred of his Priests at her costs, daily at her owne table; and this was the zeale of the Papists in their Su­perstition: This was the zeale of the Primitiue Church, when for the good of the Church, they solde their possessions; and of the Israelites, when they offered so plentifully to the Tabernacle, that [Page 63] Moses was faine to forbid them. Then the Taber­nacle deuoured Lawne and Looking-glasses, Exod. 38.8. but now Lawne and Looking-glasses deuoure Gods Tabernacle. Such then, whom their penny, their Oxe, their Farme, keepe from the Supper, they are zealous worldlings indeede, but colde Christians; zealous for their owne houses, as those Iewes, Hagg. 1. but colde for Gods house. Such was Salomons zeale to the Temple, in the great charge and cost he was at, and in neglecting other matters, as the building of his owne house, which he did at leasure in thirteene yeares, because zeale to Gods house made him first seeke Gods Kingdome, and make quicke dispatch with Gods house: Here was a patient zeale, that could so well endure the so long deferring of matters respecting his owne content. Such was the woman of Sama­riaes zeale, in leauing her pitcher-pot; the Shep­heards, leauing their flockes, Luke 2. Moses in for­saking Pharaohs Court; the Martyrs, in contem­ning the entising offers of their aduersaries, Cant. 8.7. If a man would giue all the substance of his house for loue, they would greatly contemne it: Such was the zeale of those that followed Christ, negle­cting their owne bellies; of the Israelites, that came vp to the three feasts, from all parts, leauing their houses behinde in danger, in regard of their ene­mies bordering vpon them, and endured the toile of a tedious iourney, and all nothing, because it was to come to Gods house, and to see his face in Zion, Ps. 84. As Iaakobs long seruice was nothing, because of his loue to Rahel. Thus Paul willingly [Page 64] neglected his stipend, and endured the toyle of working, to sustaine himselfe, onely for zeale to the aduancement of the Gospell. Zeale is fiery, and deuoures vp all considerations of our owne profit and pleasure: But alas, now not the zeale of Gods house eates vs vp, in regard of worldly consi­derations, it eates not vp our worldlinesse and vo­luptuousnesse; but these sinnes haue eaten vp, not onely the zeale of Gods house, but euen the house of God it selfe. Christ, if hee would haue beene quiet, might haue had the fauour of the high Priests, and so Elias of I [...]zebel, but zeale to Gods house made them patiently to endure those losses.

2. Perseuering in the vse of all meanes.2. Zeale is patient in an vnweariable vse of all meanes, for the good of Gods Church, as we may see in those continua [...]l trauels of the Apostles, and especia [...]ly of Christ himselfe, that neuer ceased doing good. And to this purpose serues that, Rom. 12.11. Feruent in spirit, seruing the time, as some read it, that is, the occasion, neglecting no opportunitie of doing good.

2. Holy Impa­tience, in2. Effect of Zeale is also an holy Impatiencie, and griefe, when things goe ill with the house of God.1. Grovving earnester by hinderances. And it shewes it selfe thus: First, by grow­ing more earnest when any goe about to hinder it; as Lyme burnes the hotter when water is cast on it: So many loue the parties they zealously affect, so much the more, by how much others discom­mend them to them. This was Dauids zeale for Gods house, when Michel scorned him, I will be yet more vile, 2 Sam. 6. and Ps. 119.126.127. They haue destroyed thy Law, therefore loue I thy Comman­dements [Page 65] aboue gold, yea, aboue most fine gold. Second­ly.2. Holy anger against the Churches ene­mies. by being exceeding angry with those that are the cause of the Churches hurt, and shewing our anger, as here Christ against these men: So did Nehemiah, Remember them O Lord that defile the Priest-hood, Nehem. 13.29. So did Paul, I would to God they were cut off that doe disquiet you, Gal. 5.12. Such was Moses his zeale, in breaking the golden Calfe, and the two Tables: So Elias shewed his zeale, in opposing the Priests of Baal; and Apollos the Iewes, in publique disputation, Acts 18 28. Zeale is full of heate, and fits vs for action and contention, and will not let vs sit still with the cold sluggard. Thirdly,3. Neglect of mens persons. in not respecting any mans person, that doth any way hurt the house of God; as Leui, that girt on his sword, and knew n [...]ither fa­ther nor mother, Deut. 33.9. Here was Elies want of zeale, in tolerating his sonnes, that defiled Gods worship; and Iaakobs, in tolerating for a while, Rahels Idols. Asa his zeale was herein famous, for not enduring his owne mother in her Idolatry, 2 Chron. 15.16. Such was Christs zeale against Peter, calling him Sathan, when hee disswaded him from suffering. Fourthly,4. Distasting priuate com­ [...]orts in the Churches af­fliction. in distasting our owne priuate comforts and felicities, till the house of God be in good estate: So did Nehemiah, Neh. 1.4. and Dauid, 2 Sam. 7.2. and Psal. 132.1. Lord, re­member Dauid, with all his affliction': and so did Vriah, The Arke and Israel are in Tents, &c. 2 Sam. 11.11.

Thus are wee to try our zeale: but alas our re­misnesse for Gods house, how great it is! All seeke [Page 66] themselues, and none that which is Christ Iesus, Phil. 2.21. Wee are fallen from our first loue, and become politique Gospellers, and luke-warme Laodiceans; and such with God are worse then key-colde, Reu. 3.15. Such must be spued out of Gods mouth. Zeale to Gods house, to his Sabbaths, to his seruice, to his word, is a meere stranger, and scarse knowne: Most, in matters of Religion, are of Gallioes temper, Acts 18.14. All our Religion is meere formalitie, and meerely ceremoniall, in out­ward comming to Church: But alas, how poore, how heartlesse are our deuotions! And Cursed is euery one that doth the worke of the Lord negligently, Ier. 48.10. The Kingdome of heauen is farre from suffering of violence, and few are those violent ones that take it by force: Who is spent, and eaten vp with zeale for Gods house, when hee sees how Papists, Atheists, Machiauels, seeke the ouerthrow of it, and wicked worldlings defile it? The vn­cleane person is eaten vp with his zeale to his lust, and quickly spends himselfe: And how leane doth the couetous wretch often grow with his zeale to the world? But who growes so with zeale for Gods house? And yet here, when the body is thus spent, there is some recompence in the fatnes and flouri­shing of the soule, whereas in the other zeale, lean­nes enters into the soule also. The affection of zeale as it is most excellent, a liuely, stirring, and actiue affection, so God that gaue it vs, lookes that it should be bestowed vpon the best obiect, that is, himselfe, his house, and religion. God seekes such worshippers, Iohn 4. as worship him in spirit & truth, [Page 67] not coldly and ceremonially. Surely it is obserua­ble, that God did neuer chuse any to be a speciall instrument of his glory, but hee graced them spe­cially with zeale: As in Moses the meekest man otherwise, yet in his first beginnings how did zeale shew it selfe in slaying the Aegyptian? Yea, zeale in the matter of Religion, though wrong and erro­neous, yet is better then that cold moderation of Neuters and worldlings: for these God reiects as vnfit, but the other hee cals to him; as Augustine notes of Peter, how after Malchus eare strucke off in a zeale, though erroneous, yet was hee aduan­ced to the Apostleship: And the like of Paul; Pauli Ecclesiam persequentis saeuitia syluestre vitium erat, sed magnae fertilitatis indicium: Pauls cruelty in the Churches persecution, though a wilde weede, yet an argument of future fertilitie. A zealous Papist, in some sort is nearer God, then a dead, a drowsie, a formall, and an heartlesse Protestant: for to speake truth, such a one is of no Religion, and in­deede in heart an Atheist, and therefore is further off then he that doth heartily embrace a Religion though corrupted; for when hee comes to see his errour, what a worthy Gospeller will hee proue, as Paul did?

2. Poynt.Three Rules of Zeale. 1. It must be according to Knovvledge. The Rules by which Zeale must be guided. They are these.

1. It must be according to Knowledge: It is fire, and in fire there is light as well as heate, Rom, 10.2. Herein Paul censures the Iewes zeale, that it was not according to knowledge. And such was Christs zeale here, for he renders a reason of that he did, & [Page 68] shewes on what ground hee did it, My Fathers house.

2. It must be vvith Wise­dome.2. It must be with Wisedome. Fire is a dange­rous matter, if in a fooles hand, what hurt may it doe? Though wee must be zealous for the truth, against all manner of corruption, yet wisedome must so gouerne our zeale, that wee disaduantage not the truth, by an ouer-hasty and vnseasonable zeale. Paul was zealous, no doubt, against Diana at Ephesus, and yet wisedome so moderated his zeale, that hee spake not ought particularly against Diana, but onely deliuered the generall doctrine, that they were no Gods which were made with hands: for hee saw if hee had done otherwise, hee should haue kindled a fire in Gunpowder, that would haue set the whole Church of God on fire, and haue marred all. Zeale is an earnest desire of gaining and obtaining something, and therefore needfull there should be wisedome, to teach her what are the likeliest meanes to gaine it: And if si­lence and moderation may be a meane, Zeale will make vs for a time forbeare; and, as the Mariners in the tempest, to yeeld to it for the time, who yet are zealous enough to returne home: And hee were a foolish Mariner that would offer to striue against the temp [...]st, lest otherwise hee should be thought to haue no minde of returning home. I haue seene the Water-men, the tyde being con­trary, when they would haue come to a place on the other side of the riuer, to haue rowed past it a great way, as though they had had no meaning to come at it; and then, hauing had the aduantage [Page 69] of the tyde, they haue gone ouer so much the eassier: The like ought to be the wisedome of godly zeale. An excellent example haue wee in Moses, right zealous in slaying the Aegyptian, and in a desire of rescuing the Israelites; but when he saw the Israelites vnderstood not his calling, and what was the cruelty of Pharaoh, he gaue place to the tempest, and reserued himselfe for fitter times. A wise man must consider, not onely what hee ought to doe, but what can be done.

3. It must be with Loue, 3. It must be vvith Loue. that the fire of our zeale may be a warming zeale, a comfortable and a pro­fitable fire, not an hurting and a deuouring one: As the Disciples was, Luke 9. in calling for fire against the Samaritanes. Fire purges out the drosse, but burnes not the gold: So the fire of our zeale must direct it selfe onely against mens sinnes, not simply against their persons: as Christ, Marke 3. mourning for the Pharisees, when in zealous an­ger hee was incensed against them.

Marke here further,Doct. that the Disciples were able to iudge aright of this action, and to behold the zeale of our Sauiour in the same: Many are iniu­dicious, sometimes taking zeale for madnesse, as those Princes, 2 Kings 9.11. and as Eli, Hannaes fer­uency in prayer, for drunkennesse; and Ioseph, the conception of the holy Ghost in Mary, for an adul­terous conception: And contrarily, sometimes the Diuell transforming himselfe into an Angell of light, madnesse, frenzy, and the wilde-fire of heady and intemperate affection, is taken for the spirituall fire of zeale. We take it for a shame to be [Page 70] cosened in things of this life, and wee all labour for iudgement to know good from bad: How much more should wee labour for iudgement here?

2. The second Effect followes, of Christs miracle in the Iewes, that they contentiously quarrelled with him, demanding a signe to approue his au­thority for this action.

Then answered the Iewes] eyther to his action, or to his words vsed before, Take these things hence. The Iewes.] That is, some of the chiefe, that were in place and authoritie.

Doct. 1 Marke how these wretches demand a miracle, when they had a miracle already: What greater miracle could there be, then this eiection of so ma­ny out of the Temple? So the Iewes, after the miracle of the loaues, demand a signe that they may beleeue, Iohn 6.3. What signe shewest thou, that we may see it, and beleeue thee? Had they not before seene the signe and miracle of the loaues? So the Papists, they demand a miracle of vs, and yet they cannot but see a miracle, euen this; that Luther and Caluin haue whipt them out of the Temple, that their Dagon hath euen fallen downe before Gods Arke, that wee Gods Israel, haue beene deli­uered out of their Egypt; I say, this restitution and successe of the Gospell in this age, is a miracle be­yond all exception.

In reformation of the Church there will be op­position, Doct. 2 as here against Christ:Reformation must looke for opposition. So found Nehe­miah in building the wall. For Sathan is loath to be cast out, and therefore rages and foames. When hee was to be cast but out of one man in the Go­spell, how did hee rage and take on? No wonder then if hee rage much more, when to be cast out of the whole Church. Wee must not then be dis­couraged with oppositions, but rather be assured thereby that the worke wee goe about is Gods.

Note the impudency of these wicked men, to Doct. 3 answere Christ thus resistingly,Impudency of vvicked ones. euen then when hee shewed his glory and his power: So likewise, Mat. 25.44. euen at the barre, and before his throne, they dare contest with him, When saw wee thee an hungry? &c. And so ordinarily it fares with them, euen then when Christ scourges them with his rods, they vse to murmure and dispute against him.

Christs answere to this demand followes.

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

Destroy.] That is, if yee shall destroy: as Prou. 25.4. Take away the drosse from the siluer, and there shall proceede a vessell for the finer, that is, if yee shall take away the drosse, &c. And Eph. 4.26. Be angry, but sinne not, that is, if yee be angry, &c.

Quest. Doth not Christ equiuocate with them?

Ans. Without any cosenage: for the words lite­rally taken, promised a sufficient miracle: and by this the Iewes are tryed what they would doe; and withall, their wickednesse is thus punished, purposely, by this obscure speech, as Mat. 13.13. Christ did therefore speake in Parables, that seeing they might not see, and from them that had not the true grace of God, might be taken away that they had, euen the outward meanes of the word, while it was so preached to them: as Aristotle wrote his eight Bookes of Physickes, that it should not be vn­derstood. And thus doth Christ still gouerne the tongues of his Ministers, that they should speake as it were a strange language to the Reprobate: They accuse the Ministers in stead of their owne sinnes thus punished.

Quest. Was the body of Christ seuered from the God-head by death, because hee sayes here, the Temple was to be dissolued?

Ans. His humanitie was dissolued, that is, the vnion betweene his body and soule, yet both of these still subsisted in the person of the Son, when by death they were seuered. Reasons.

6. Arguments, prouing that death dissolued not the perso­nall vnion of Christs na­tures.1. That which properly belongs to the huma­nitie, is not spoken of whole Christ, but in regard of the vnion of the natures: Now it is said of Christ, that he was buried, which properly belongs to one part of his humane nature, his body; and therefore his body dead in the graue, remained vnited to the second person.

2. Here was the efficacie of Christs death and [Page 73] buriall, that it might be said, that God dyed and was buried.

3. Christ was but once incarnate, whereas if death had dissolued this vnion, there must haue beene a second incarnation in the re-vnion of the natures.

4 The dead bodies of the Saints remaine vni­ted to Christ: Hence they are said to sleepe in Christ, 1 Thess. 4. and Exod. 3. I am the God of Abra­ham, &c. Therefore much more Christs dead body remaines vnited to the God-head.

5. Rom. 11.29. The gifts and calling of God are without repentance: If our Adoption cannot be ouerthrowne, much lesse the vnion of Christs hu­manitie with the second person.

6. The preseruation of the body of Christ from corruption in the graue, euinces it, for by this vnion it was, that his body saw no corruption: His God-head embalm [...]d his body.

Obiect. If the body vnited to the soule cannot dye, how then when vnited to the God-head?

Ans. There is not the same reason: for the God-head doth not giue life as naturall formes, which worke necessarily, but an efficient working volun­tarily. By this appeares a difference betweene Christs body and ours in death: for Christs had a subsistencie and a personalitie in the person of the Sonne in death: Ours haue none at all then.

This answere of Christ, is set forth by the two-fold effect thereof.

1. In the Iewes, who still cauilled.

As though Gods infinite power could not work infinitely, and doe that in an instant, which a thou­sand worlds could not doe in a thousand yeares: But hereby they shewed with what minde they demanded a miracle before, when Christ promi­sing them one they will not rest. The peruerse spi­rit of man will neuer be satisfied whatsoeuer his pretences are.

In this answere of theirs the Euangelist obserues ignorance, in misinterpreting our Sauiours words.

Scripture in­terprets it selfe, and thatScripture then interprets it selfe, Nehem. 8.9. And they gaue the meaning by the Scripture it selfe. So reades Iunius.

The Scripture interprets it selfe three wayes.Three vvayes.

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

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

• 1. Eyther with the maine current and tenour of the doctrine of the Scriptures, The Analogie of Faith, Rom. 12.6. set downe in the tenne [Page 75] Commandements, the Lords Pray [...]r, the doctrine of the Sacraments, and the Articles of the Creed.
• 2. Or else, with particular places: As,
  • 1. When the same places are repeated else­where: as when the places of the old Testa­ment are cited in the New, which for the most part is with some exposition: So, Gen. 13.15. cited Gal. 3.16. And, Deut. 6.13. cited Mat. 4.10. And, Gen. 2.24. cited Mat. 5.19.
  • 2. When compared with like places, eyther in regard of matter, or words, or both: Thus the meaning of one Euangelist being obscure, is often gathered by collation with the rest handling the same thing. Thus Mat. 4. Christ interprets that place, Psal. 91. alledged and depraued by Sathan, by Deut. 6.13. So Mat. 19. the Law of Moses concer­ning diuorce, by Gen. 2.24. So Paul is said to confute the Iewes, confirming, [...], that this was the Christ, confirming, that is, as Beza notes, demonstrating it by compa­ring one testimonie of Scripture with ano­ther. Thus may wee expound Iohn 6.53. by comparing it with Iohn 4.14. The places and phrase alike, which being spiritually vn­derstood in the one place, why not in the other: So, Iohn 3.5. may be expounded by Iohn 7.38. Is. 44.3.
  • 3. When compared with places vnlike in shew, as Iohn 6.53. with the sixt Comman­dement. [Page 76] So that Mat. 5.30. is against the literall sense of the sixt Commandement, and therefore to be vnderstood spiritually. So that place, Iohn 14.28. compared with Iohn 10.30. shewes that the first is to be vnderstood of Christ in respect of his hu­manitie.

3 3. Scripture may be said to interpret it selfe, by transfusing into vs that spirit which is in it selfe, whereby we may be able to vnderstand it: Excel­lently Bernard; Thou shalt neuer enter into Pauls meaning, except thou hast drunke in Pauls spirit; nor euer Dauids meaning, without Dauids affecti­on. When the Spirit workes in vs the experience of these things, then shall we vnderstand: As Iohn hauing the gifts of the holy Ghost, according to Christs promise, was able to interpret that speech of Christs, Iohn 7.38.39. This spake hee of the Spirit which they that beleeued in him should receiue. We neede not therefore runne to Rome for exposi­tion of Scripture; wee may haue it, not onely bet­ter cheape, but farre better from the Scripture it selfe.

And this is the effect of Christs answere to the Iewes.

2. Effect in the Disciples. In them it wrought otherwise: for howsoeuer at the first it seemed a Riddle, and wrought nothing, yet after Christs resurrection they called it to minde, and thereby (when once they vnderstood the meaning of the speech by the euent) they were confirmed in their faith of the resurrection. This is set downe.

In which words two things.

1. The Time when they vnderstandingly re­membred this speech: Assoone as he was risen from the dead.

2. The Fruit of vnderstanding and remembring it then: And they beleeued the Scripture, &c.

For the first. Thereout we learne:

That the best Commentary vpon darke and Doct. 1 obscure places and Prophecies,Euent, the best Commentary vpon obscure places. such as was that speech, Destroy the Temple, &c. is the euent and ac­complishment of them: As when that speech was fulfilled in the death and resurrection of Christ, then the Disciples vnderstood it. Dan. 12.9. Goe thy way Daniel, the words are closed vp, and sealed, till the end of the time. And surely, for the Disciples here, it was no maruell if they vnderstood it not before, when they vnderstood not Christ speaking plainly without metaphor of the same matter, Luk. 18.34. This also wee see by experience in this age, where­in the Prophecies of the Reuelation, being many of them fulfilled, are very cleare, and easie to be vn­derstood, which in former ages, could not be vn­derstood of the great and learned Fathers of the Church. As in Prophecies, so in Promises, the ac­complishment is a great helpe to our vnderstan­ding: In the middest of affliction, pouerty, and disgrace, the promises of comfort, peace and glory, seeme strange sayings, but when the euent comes, [Page 78] then shall wee full well vnderstand them. Hence wee may see, that many things in Scripture, shall not be vnderstood till the life to come, when the Scriptures shall haue their full complement; spe­cially those promises of the glory of the life to come: for as Grace, so neyther Glory, can be knowne, but by experience.

Doct. 2 That God hath his times for the reuelations of his truths:God hath his times for re­uealing truths. As the time after Christs resurrection for this point here; so for other truths, at least the clearer manifestation of them, hee reserued this latter age. No reason therefore to build too much vpon the Fathers, because euery day this Sunne mounts higher then other: and pur-blinde eyes at high noone will see that that the sharpest eyes will not discerne in the duskish dawning of the day.

Doct. 3 Marke how the word of God, not vnderstood in hearing or reading, may yet be profitable, and in time shall be remembred for our vse: as here the Disciples vnderstood not Christ when hee spake, three yeares after they vnderstand, and call it to minde, and profit exceedingly by it. The word is like seede, it lyes hid, and rots in the ground, and it is long ere wee see it sprout forth: It must teach vs, not to neglect such things wee vnderstand not in hearing or reading, but with Mary, Luke 2. to lay them vp in our hearts. As a frugall house-keeper doth not throw away euery thing whereof he hath not present vse, but layes it vp, as knowing hee may hereafter haue some vse of it. It serues also to comfort both Minister and people, when to their [Page 79] griefe they see for the present no good is done. The new birth of some, is like the birth of the Elephant, foureteene yeares after the seede iniected into the wombe: That seede of the word, whereof some Christians haue beene begotten, hath beene sowne in the furrowes of their hearts more then foure­teene yeares before their birth.

The second point is the Fruit of their remem­bring and vnderstanding: And they beleeued the Scripture, and the word which Iesus spake. The sence is, they beleeued the Scripture teaching Christs resurrection, more fully then before: So before, Vers. 11. And seeing both the euent and Scripture to agree with Christs words, they beleeue Christs words.

The euent of Prophecies a notable confirmer Doct. 1 of faith, Is. 34.16. And this, among many other ar­guments, serues to proue the Scriptures truth. Is. 41.23. The Lord proues himselfe the true God, and the Idols false Gods from hence.

The excellency of Scripture,Excellency and authority of Scripture. and the infinite Doct. 2 authoritie it hath: Though they had Christs owne words which they heare, and his Resurrection which they saw with their eyes, yet first they be­leeue the Scripture, and trust it before their owne fight, and before Christs owne words: So 2 Pet. 1.19. Wee haue a more sure word of the Prophets. More sure then Gods owne voyce in the Mount, of which hee spake before. Though in themselues they be of equall authority, yet it is the Scriptures that God hath sanctified for an euerlasting Canon for his church. Search we then the scriptures. Ioh. 5.39.

5. The fift poynt followeth. The Attendants wherewith hee graced this Reformation, which were certaine miracles then wrought, not mentio­ned here; but in the second purgation of the tem­ple, related by the other Euangelists, who make mention of setting the blinde and the lame in the Temple, in st [...]ad of those Merchants cast out, and healing of them.

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

What this faith was, Iohn shewes vs: First, by the ground of it, that it was onely grounded vpon miracles, which declare Gods power, but true Faith builds vpon his mercies and goodnesse also: Secondly, by Christs iudgement of it, shewed by his carriage towards these men, that he would not trust them, nor familiarly conuerse with them, with the reason why, viz. because hee knew the frame and constitution of their hearts, and that of himse [...]fe without relation from others.

Doctr. Selfe-deceit in Religion.Men going farre in faith and religion, may de­ceiue, not onely others, but themselues also. These men did not grossely dissemble, for then no com­mendation [Page 81] of Christs Miracles here giuen, when said, that on sight of them, Many beleeued in his Name. They did not only professe, but did thinke indeede they beleeued as they professed: So it is with many, as with a drunken Stage-player, that in his drunkennesse acting a Kings part, thinkes himselfe a King indeede: Thus were the Israelites deceiued in themselues, Psal. 78.57. where their harts are compared to a deceitfull bow, that causes the arrow to flye cleane another way, then the marke whereto the eye leueld it. Many being hea­ted with some speciall worke of God in his iudge­ments, as Pharaoh; or wrought vpon by some Ser­mon, as those Iewes, Iohn 6.34. seeme to looke to­wards Faith and Repentance, and beginne it in their owne opinion; but their deceitfull hearts carry the arrow of their purposes cleane from the marke. But as the heate which is got by exercise, is better, and more lasting, then that which comes by sitting by the fire: so the heate of grace, which is wrought in the godly by the practise of godli­nesse, is better then those sodaine passions wrought by some speciall worke of God; as in these men here heated with the fire of Miracles. The Parable of the stony and thorny ground, Mat. 13. Saul, Iehu, Iudas, Alexander, Demas, and Nicolas, Act. 6. are all examples of this deceit.

Vse 1. To terrifie non-professors, who seeing the fals of many that made profession of Religion, beginne to exclaime against Religion and profes­sion: They should exclaime rather against them­selues, for such temporary professors are farre [Page 82] before them in knowledge, practise and affection. And yet if they haue deceiued themselues, and God hath left them, what shall be their end that come so farre short of them?

Vse 2. To make the best sift, and try his owne heart, and to worke out his saluation in feare and trembling. The reason of this deceit is, be­cause men know not their owne hearts, but are like sicke men that are ready to die, and yet thinke themselues sound, and like to liue long. We must therefore labour to know our owne hearts: This wee shall doe by a serious and strickt examination of them by the word of God, which is the looking-glasse for the heart, Iames 1.23. And here specially examine thine heart concerning the foundation of thy Religion: for Luke 8.46. the foolish builder builds without a foundation, that is, without a sound one. In the beginning of Christs ministery many saw him to put downe the wicked Priests, and withall they looked for great matters of him in his temporall Kingdome; and this was the ground of their beleeuing in him: Couetousnesse was the foundation of Iudas his profession, and so of Simon Magus his: And so was it in many in the first beginnings of Reformation, they saw the grossnesse of Popery, and withall looked to rayse themse [...]ues with the ruines of Abbeyes and Mo­nasteries. A sound Christian, as in doctrine, so in life, may build bay and stubble vpon a golden foundation, but to build gold vpon a foundation of hay and stubble, thus doe onely vnsound Chri­stians. As the good foundation of the former will [Page 83] happily ouerthrow in time the hay and stubble of their corruptions; so the ill foundation of the latter, must needes vnhappily ruinate all the gold and precious stones of their Religion, Faith, and Zeale: for when there is no proportion nor agree­ment betweene the foundation and the building, downe comes all in time.

The priuiledge of true Faith.The priuiledge of Faith. As it trusteth Doct. 2 Christ with the beleeuers body and soule, 2 Tim. 1.12. so Christ trusts it againe, with himselfe, with his spirit, grace, and truth. This followes by the contrary of that here spoken, that Christ would not commit himselfe to these vnsound be­leeuers.

Vse 1. Examine thy faith by this: Many professe they trust Christ with all; but why then doth Christ trust them with nothing, no graces of his spirit, no reuelation of his secrets? When we finde Christ thus trusting vs, then is there a sure eui­dence of our trusting in Christ by faith.

Vse 2. Thou seest the great trust Christ puts in thee, see thou deceiue him not: O Timotheus keepe fast that which is committed to thee, 1 Tim. 6.20. Hold fast that thou hast receiued. How carefull are those that are put in trust by Kings with their Children, States, Kingdomes? God betrusts vs with greater matters, his Spirit and word. Sell not this truth then, lose not this spirit.

Wee must be wise in receiuing professors into Doct. 3 our company: The Disciples were iealous of Saul, Acts 9.20. Christ here refused some, because hee knew them: Wee are not to venture vpon all, be­cause [Page 84] wee doe not know them. And yet though wee cannot know, so as Christ, yet wee should labour for iudgement, and the spirit of discer­ning.

Doct. 4 Christ perfectly of himselfe knowes our hearts, and the frame of them,Christ knowes the heart, perfectly.of himselfe. Psal. 94.11. Ier. 23.23.24. Acts 1.24. This knowledge of the Lord appeares by the accusation of our owne Consciences. Now Christ knowes our hearts, first, of himselfe, as here, Hee needed not that any should testifie of man: Angels and Prophets may know, but by relation and reuelation. Secondly, perfectly, euen farre better then wee our selues know our owne hearts, as the Physitian can iudge better of his Patients body, then hee himselfe. Christ knew Peters heart, when hee knew it not himselfe; and so Hazaels, when hee could not beleeue it. This is called, knowing our thoughts a farre off, Psal. 139. whereof see an example, Deut. 31.21. Man may see his brothers thoughts neare-hand, when they are ready to breake out, and beginne to bewray themselues in the face and countenance. Hee that stands on the top of an high tower can see more then hee that stands below, who sees one­ly that which is fore-right, whereas the other ouer-looking all, sees on euery side: So God sit­ting in the highest Heauens, sees more then wee poore wormes crawling here on earth.

Vse 1. Not to rest in our owne iudgement of our selues, God may know that by vs, that wee know not by our selues, 1 Cor. 4.

Vse 2. It is terrour in the condemnation of our [Page 85] owne heart, because God is greater then our harts, 1 Iohn 3.

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

Vse 4. Comfort to the sincere Christian: God sees the truth of his heart, and the least good mo­tion in it; for hee workes it, yea, such as thou seest not thy selfe, Rom. 8.26.27. Iohn 21.17. 2 Kings 20.3.

For the first. It should seeme that the occa­sion of Nicodemus his comming to Christ, was that related concerning Christs Miracles in the end of the former Chapter.

Two heads of this Story:

• 1. Of Nicodemus comming to Christ.
• 2. Of Christs discourse with him.

In the first is set downe:

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

For the first it is laid downe.

1. Who he was. By sect a Pharisee: by calling a ruler of the people. The Pharises were teachers and [Page 87] expounders of the Law, as appeares ver. 10. of this Chapter. His office of ruling seemes to be Eccle­siasticall: Hee was one of the Sanhedrim. All Pha­risees were not thus preferred; for then the Euan­gelist needed not to haue said, hee was a ruler of the people, hauing said he was a Pharisee: he was there­fore a Pharisee, and one of the choysest, picked out of the number, to be one of the high Com­mission court, in causes Ecclesiasticall.

Nothing can detaine from Christ those that are his elect: Lye they where they will,Doct. Nothing can keepe Gods elect from him. bound with neuer so many, and so strong Chaynes (as here Nicodemus with the chaines of Pharisaisme, and his authoritie) the drawing force that is in this Load-stone, will bring them to himselfe. As at the second resurrection not onely the graues, but the sea, and all other places must giue vp their dead; so in the first resurrection, not onely the houses of honest Trades-men and Fisher-men, as in the cal­ling of Peter and Iohn, &c. but euen the Colledges of viperous Pharisees, and sometimes of cruell Publicanes, must giue vp their dead to Christ, Is. 43.6. I will say to the North, Giue; and to the South keepe not backe, Bring my sonnes from farre, and my daughters from the ends of the earth.

Vse. Despaire we then of none: Christ can rescue the prey not onely out of the Diuels iawes, but euen out of his maw also, as Ionah out of the Whales. Hast thou friends, children, kindred, that be Popish or carnall? Popery can no more keepe them from God, if they be his, then Pharisaisme here could Nicodemus, or Manichaisme could [Page 88] Austen: The Lord rules in the middest of his enemies, Psal. 110.2. Sathan gets out of the best places and companies those that be his, as Iudas out of Christs family, out of the Colledge of the Apostles. Here is quittance, Christ gets Nicodemus out of the Di­uels Schoole, from that cursed brood of Pharisees.

2. When hee came.

Doct. 1 The honours and preferments of this life, through our corruption,Honours often hinder men from Christ. are as fetters and shackles to hinder vs in comming to Christ. Nicodemus comes but haltingly and lamely to Christ, as a night-bird; and the reason was, because hee was laden with riches and honours. A man that hath an empty purse, trauels without feare, but not so hee that carries much money about him: So is it also in the spirituall iourney: Nicodemus had some­thing to lose; He was a ruler of the people.

Vse. To the rich and great ones of the world, to take heede to themselues, lest louing these out­ward things too well, eyther in whole or in part, they be kept from Christ. To the poore and mea­ner, to be content: They haue this aduantage, that they may the more boldly professe Christ. The lesse thou hast of the world, the more thou maist haue of Christ, and of his Spirit: when thou remouest out of the world to Christ, thou hast not much baggage to trouble thee.

Doct. 2 The weake beginnings that Grace hath in our [Page 89] first conuersion. Nicodemus was so farre enligh­tened, that Christ was a Prophet of God, and de­sirous was hee to be instructed by him, and comes to him with an honest heart, but yet in great weak­nesse: Hee hath not the courage to come openly but couertly; here was smoaking flaxe.

Vse 1. Despise wee not then weake ones: It is absurd to expect of babes that which belongs to growne men. And some haue stronger temptati­ons then others, as such great ones as Nicodemus, that are yoakt with wicked companions: Wee should therefore iudge more fauourably of such, though they goe not so farre as others that haue not the like impediments; Christ will not quench the smoaking flaxe, and wilt thou?

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

Though grace be thus weake at the first, yet Doct. 3 in the sincere Christian it growes to strength,Weake grace growes to strength vvhen in sinceritie. as in Nicodemus, comparing this place with Ioh. 7.50. and Iohn 19.39. Great infirmities in an honest, and great graces in an vnsound heart continue not. Nicodemus how faint, how ignorant, when Iudas full of knowledge and zeale? Iudas preaches when Nicodemus is a learner of the Catechisme: Iudas followes him in the day, when Nicodemus comes in the night: and yet Iudas his strong faith [Page 90] in appearance, turnes into hellish despayre, when Nicodemus his strong faith growes vnto a strong plerophory. Nicodemus stickes to him dead, when Iudas treacherously forsooke him liuing: Thus the first proue last, and the last first. What grace so­euer thou hast, see thou haue it in sincerity, keepe it in an honest heart that it may encrease. The widdowes mite, her little oyle in the cruise, and little meale in the barrell, shall prosper and increase with the sincere, when the large treasures of hypo­crites shall rust and rot.

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

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

1. The Occasion was Nicodemus first speech, whereby hee prouoked our Sauiour. His speech consists of two parts: First, a question not expres­sed, but implyed in the Verse following, when it is said, that Iesus answered; whereby it appeares that Nicodemus spake more then is set downe, and demanded this question, What is necessarily re­quired to eternall life.

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

Doct. 2 That of all other thoughts and cares, this of eternall lifeGreatest care should be for life eternall. should most of all possesse vs, how we might attaine thereunto: for it is the maine end of our life. It were absurd for a merchants factor [Page 91] to giue in his accounts of his time and money spent, so much in dauncing, so much in dicing, hunting and drinking, when negotiation was the end of his masters sending him ouer: And as ab­surd for vs, to giue in our accounts to God, of our dayes spent in worldly pleasures and affayres, in idlenesse and vanitie, when God placed vs here to labour for heauen. And yet wee doe, as if in a race where the prize were a wedge of gold, the runners should runne after euery feather they see in the way, and neglect the prize they runne for.

2. Secondly, in Nicodemus speech is a reason of asking this question of Iesus, which no doubt hee premised by way of insinuation: for it might be obiected by our Sauiour, as the woman of Sama­ria, Chap. 4. against our Sauiour, Thou art a Iew, and askest water of me a Samaritan: so, Thou of the Pharisees, who are mine enemies, and thinke your se [...]ues the onely Rabbies, and come to mee to learne. Nicodemus therefore preuents this, and shewes, first, by the title of Rabbi giuen to our Sa­uiour, that he thought it more deseruedly belonged to him, then to himselfe, or any of his owne Tribe: And secondly, by the words following, that not onely himselfe, but euen the most malicious Pha­risees were in conscience conuinced of the truth of his calling. And the meanes of this conuiction he shewes to be his miracles.

Marke the honour that God doth his faithfull MinistersDoct. The honour of a faithfull Ministry. sent of him, euen in the hearts of their wicked enemies: He so graceth them, and causeth his glory to shine in them, that the light thereof [Page 92] insinuates it selfe euen into their eyes that wilfully wincke, that they might not see. It is a comfort to poore Ministers: Such as vse vs but harshly, are yet forced in their hearts to thinke reuerently of vs, and to acknowledge vs sent of God.

Doct. 2 Needfull for Ministers cal­lings to be ma­nifested to peo­ples consci­ences.See how needfull it is for Ministers callings to be manifested to the consciences of those they haue to deale with. This perswasion that they are sent of God, as it represseth and restraineth the maliti­ous, so it allureth and drawes on the weake and simple hearted, as here Nicodemus: Let Ministers therefore take heede of doing ought that may im­payre the credit and authoritie of their callings in the peoples hearts: Nay, by all meanes maintaine they it.

Doct. 3 When in conscience wee are perswaded of tea­chers that they are sent of God, we ought to come to them, acknowledge them, subiect our selues to them, and to seeke the Law at their lips.

Doct. 4 Obserue what must be the ground of our com­ming to Gods Ministers, sitting at their feet, hea­ring their Sermons;, Wee know thou art a teacher sent of God: And yet how many hearers haue wee that deride our callings, and thinke there is no great vse of vs? Such as are our loose Go­spellers, both Church-Papists and Church-Brow­nists. If they be not perswaded that our callings lawfull, why then come they to vs? To them it may be said, as Izhak to Abimelech, Gen. 26.27. How is it that yee come vnto mee, seeing yee hate mee? So, why come they vnto vs, not whose persons alone, but whose callings they hate?

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

This is the Occasion of Christs discourse. The Discourse it selfe followes.

And it is two-fold:

• Interrupted with Nicodemus exceptions.
• Continued.

The first containes,

• 1. Christs Assertion, the answere to Nicodemus his question.
• 2. His Defence of it against Nicodemus his re­plyes.

His Assertion is set downe.

Here two things:

• 1. The subiect whereof hee intreateth; Rege­neration, a second birth.
• 2. What hee affirmes of it, viz. The necessitie of it for saluation.

For the first.Of Regenera­tion, vvhere It may be asked what it is to be borne againe. Ans. Euery generation being vnto life, so must this second also. To be borne againe therefore, is by the speciall worke of Gods Spirit to be raised vp out of the death of sinne, vnto the life of grace. For the better conceiuing of it marke foure points.

1. The Contents of it.1. The Con­tents of it. It containes the seedes or 1 habits of all graces, as originall sinne, whereto it is opposed, doth the seedes of all sinne, Iam. 1.17. The Apostle hauing said, that Euery good grace and [Page 94] perfect gift commeth to vs from aboue, from the father of lights, hee addes, vers. 18. of his owne will he be­gat vs. Neyther doth it onely containe all those naturall graces wee had in Adam, of holinesse and righteousnesse, but the supernaturall grace also of faith it selfe; and so it is more generall then Sancti­fication. For Christ being the fountain of this life, Faith is the Conduit-pipe that conueyes it to vs, Gal. 2.20. Now before generation there is no fountaine nor conduit-pipe of life. And Ioh. 1.13. Faith is made an effect of Regeneration, and Rom. 5. Iustification is called Iustification of life. So that indeede howeuer Regeneration Synechdo­chically be restrained to the reparation and reno­uation of Gods Image lost in Adam, yet it is more large, and comprehends the whole worke of our restauration by Christ, and whatsoeuer belongs to our spirituall being: for as naturall being is by Generation, so our spirituall by Regeneration.

2 2. The Extent of it,2. The Extent of it. which is to the whole man, and euery part, 1 Thes. 5.23. answerable to the infection of originall sinne: Hence the worke of Regeneration, Mat. 13. compared to leauen which seasons the whole lumpe of dowe throughout; yet it beginnes in the minde, Ephes. 4.23. Be renewed in the spirit of your mindes, and Rom. 12.3. This is against those that haue plenty of illumination in the minde, without sanctification of will and affe­ctions. Sometimes in naturall generation a part of the body may be wanting, as a finger or foote, but no such defect in spirituall gene­ration.

3. The Notes or Signes of it.3. The Notes of it, vvhich are foure. They are speci­ally 3 foure.

1. Spirituall life. 1. Spirituall Life. As euery naturall generation produceth life, so must the spirituall produce a spirituall life. A man in generation doth commu­nicate the life of a man, a beast of a beast, and eue­ry generator produces the same life in that he be­gets, which is in himselfe: God then being the au­thour of this generation, the life receiued by it must needes be spirituall, euen the life of God, Ephes. 4.18. and the life of Christ, 2 Cor. 4.10. So that here is a certaine note of Regeneration, when looke as the wicked may say, we liue not, but Sa­than in vs, so wee may say with Paul, Gal. 2.20. I liue not, but Christ liues in mee. But now all the difficultie is to know this spirituall life. It may be thus discerned by the properties of life.

1. Euery life seekes its owne preseruation:Which is dis­cerned by 7. Properties. Plants draw nourishment out of the earth: the young ones of bruite beasts runne to the teates of the dammes so soone as they are borne: Looke how a naturall life seekes that which is fit for that life, so doth this spirituall life that which is fit for it selfe, as the word of God, 1. Pet. 2.2. As new borne babes desire the sincere milke of the word: and the things that are aboue, Col. 3.1. If yee be risen with Christ, seeke the things that are aboue. Looke how the beasts of the earth will seeke after grasse, the Lion after his prey, the naturall worldly man after the profits and promotions of the world; so will the regenerate after the foode of his soule, after hea­uenly honours and preferments. The labouring [Page 96] after the meate that perisheth, for the belly, for the backe, for the pride and pompe of this life, shewes wee are not yet risen with Christ to this spirituall life.

2. As Life seekes its preseruation, so specially of him, and by him, that is the authour of it: So the young ones of bruites, seeke of their dammes, children of their parents, asking bread of them, Luke 11. yea, and the eyes of all the creatures are lift vp to the Creator, Psal. 104. So here in this life they that haue it, euer and anone are running to their father, to maintaine this sparkle of life in them, to furnish them with all necessary supplyes. The new borne babe, by crying, begs helpe pre­sently: So doe these new borne babes. Psal. 110.3. They shall bring voluntary oblations, euen from the wombe: so reades Iunius. Our inuocation of God, necessarily followes Gods vocation of vs. Hos. 2.23. I will say to them, Thou art my people: And they shall say, My God. And so soone as sonnes, wee cry Abba Father, Rom. 8.15. See Sauls example, Acts 9.11. Behold he prayeth.

3. Life feeles that which is an enemie to it, as sicknesse: The more life the greater sense of sicke­nesse. A dead man perceiues no stench to come from him: a dead horse will not feele a mountaine if it lye on him. It is an euident signe of spirituall life, to feele our corruptions, to sigh and groane vnder the burden of them. A sweet comfort to mourners.

4. Life resists her enemie. How doth nature struggle for life in dead [...]y sicknes? What combats [Page 97] are there between the powers of life in vs, and the disease? So in the regenerate, Gal. 5.17. The spirit lusts against the flesh: When there come temptations to sinne, the spirit of the regenerate rises vp in op­position. Where no sense, no opposition of felt corruptions, there no life, no Regeneration.

5. Life, if it be stronger then her enemie, in re­sisting is victorious. Indeede the naturall life may be ouer-mastered by a stronger aduersary, but the spirituall life, being the life of God, cannot. There­fore in the combat the spirit alwaies gets the finall victory; For, the flesh is called the old man, the spirit is the young man; A lusty young man is too vneuen a match for a decrepit old man: There­fore, 1 Iohn 3.9. Hee that is borne of God sinnes not, not with a raigning sinne, because still the seede of this spirituall life remaines in him: He cannot so sin, saith the Apostle, because hee is borne of God, who giues his children the life of God, which is immor­tall. So, 1 Iohn 5.18. Hee that is borne of God keepes himselfe that the euill one touch him not, not with a deadly touch. And Vers. 4. Hee that is borne of God ouercomes the world. Such slow Issachars then, as couch vnder euery temptation, haue no spirit of the life of God.

6. Life is actiue and stirring. When I see an Image stand still without motion, I know for all the eyes, and nose, &c. that it hath no life in it: So, when I see professors without the powerfull practise of god [...]inesse, the life of God is not in them: They are meere Idols. The Scripture vrges the regenerate to spirituall action, vpon this [Page 98] ground of their regeneration to a spirituall life, as Mat. 26.41. Iam. 1.18.19. 1 Pet. 1.22.23.

7. Life, when growne to strength, is generatiue. So is it in all that haue this life, they labour to breathe the same life into others, specially when come to any strength: Here that is true, Nascitur indigne per quem non nascitur alter: Hee is vnwor­thy of life, that causes not life in another. And this is the first Note, Spirituall life.

2. Note. Likenesse to God. 2. Likenesse to God. The begetter begets in his owne likenesse: So doth God; That that is borne of the spirit is spirit, Verse 6. That that is borne of God, is like vnto God: that lookes, as of Adam it is said, Gen. 5.3. That hee begat Sheth in his owne likenesse, after his Image, that is, corrupt and pollu­ted like vnto himselfe: So likewise, they that are begotten and borne of God, are begotten in his likenesse, and are therefore said to be partakers of the diuine nature, 2 Pet. 1.4. as Sheth was of Adams corrupt nature. They that are borne of God, are holy, as hee is holy, 1 Pet. 1.15.16. mercifull, as their father is mercifull, Luke 6.36. perfect, as their father in heauen is perfect, Mat. 5.48. And herein lyes the difference betweene Gods and mans Adoption: Man in adopting a sonne, may accept of him for his sonne, and may bestow an inheritance vpon him; but hee cannot communicate his qualities and nature vnto him; hee may make him partaker of his goods, but cannot make him partaker of his nature: But Gods Adoption hath in it not onely an acceptation of vs for his sonnes, but he stamps his owne nature, likenesse, and Image vpon vs, [Page 99] which is done by Regeneration. Nay, herein Re­generation goes beyond naturall generation; for though in it there be alwayes a likenesse, in specie, in kinde, yet wee see that father and sonne are of­ten dislike and different in visage and bodily linea­ments, and often contrary in the disposition and inclination of minde; not so in Regeneration, where the person begotten resembles the qualities, as I may so speake, of him that begets, and in his will, affections, and inclinations, holds a sutable correspondence to him. Let men trye their new birth by this: So long as men are so vnlike the Lord, and so contrary vnto him, and are rather like to Sathan in their courses, inclinations, and af­fections, it may be said to them, as Iohn 8. to the Iewes, Yee are of the Diuell your father, rather then of God their father, to whom they are in all things so vnlike.

3. Note. Change. 3. Change. In euery generation there is a great change: for a thing is brought from not exi­sting to existing. A strange change in the creation, when out of the confused Chaos was drawne this beautifull creature of the whole world: So in na­turall generation, when out of seede, so well fea­tured a creature as man. Such is the change in the generation of a Christian, when of a prophane, ignorant, sottish swine, hee is made a sober and heauenly Christian; and of a Diuell, an Angell: This change is as great as of darknes into light, Eph. 5.8. Yee were once darknesse, but now are light. 2 Cor. 5.17. Old things are passed away, behold all things are be­come new. Where no such change, no Regeneration.

4. Loue of God & his children.4. Note. Loue of God and his children. The childe begotten hath a loue to his Father, and to all his brethren, in regard of the liknesse betwixt them: So is it here, as 1 Pet. 22.23. 1 Iohn 5.1. and 4.7 and 3.14.

4 4. The fourth point is touching the reason, and ends of this name,4. The Reasons and ends of the name of Rege­neration, and They are fiue. of a second birth. And they are these. First, to shew that wee are meere pati­ents in our conuersion, being dead in our selues, and without all disposition to life, as the childe is before his generation. Secondly, that as in the naturall generation, so in the spirituall there is proceeding from little beginnings to greater per­fection. Wee are not made absolute entyre Chri­stians at the first dash, as Adam was a perfect man at the first, but as children are conceiued in the wombe. Thirdly, that as the first birth is neuer without paines, so neither this second: These paines are the legall terrours, with the which the reprobate are killed, as many an infant in the wombe, before euer they be borne. Fourthly, that as the beginnings of conception are not enough, vnles the childe continue due time in the wombe, and then be borne, so here. Many haue some con­ceptions, but alas they proue abortiue. Christ saies not, vnlesse a man be conceiued, but, vnlesse hee be borne againe. Fiftly, to shew vs the horrible con­tagion of our nature, that it must be turned vp side downe, cast into a new mould, haue a new generation, or else no good. A little mending will not serue, a very new begetting and birth is required.

2. Point followes, what it is that Christ speaketh here of Regeneration, and that it is necessary to saluation, Without it none can see the kingdome of heauen, that is, as expounded vers. 5. enter into it, possesse, and enioy it.

No saluation without Regeneration.Doct. No saluation vvithout Re­generation. A certaine doctrine, Apoc. 21.27. No vncleane thing can enter. Heb. 12.14. Without holinesse no man can see the Lord. As a man cannot see this world, nor enioy an earthly inheritance, vnlesse hee be borne into it; so neyther can hee see heauen, nor inioy that in­heritance, vnlesse borne againe, 1 Pet. 1.3. Who hath begotten vs againe to a liuely hope, by the resurre­ction of Christ, to an inheritance immortall and vnde­filed. 1 Cor. 15. Flesh and bloud, that is, the infirmi­tie of our nature as it is here in this life, cannot enter into the kingdome of God. Much lesse then can the corruption of our nature.

Vse 1. Terrour to the vnregenerate. By nature thou art an heyre of hell: Labour for a new na­ture, changed by Christs spirit, if thou looke for heauen. If thou wilt liue with Christ hereafter, Christ must liue in thee here, iustifying and sancti­fying thee.

Vse 2. Comfort to such as are borne againe. Ne­uer can the day of this second birth be cursed: This birth entitles vs to a kingdome eternall, and it so entitles vs, that wee cannot but enioy it: for the life wee receiue by Regeneration is immortall, and therefore wee cannot by death (as wee are often depriued of earthly inheritances) be depri­ued of this heauenly. This must comfort such are [Page 102] borne of the spirit, when those borne of the flesh doe persecute them, as Ishmael did Isaac, Gal. 4. Let them mocke on, Isaac shall be heyre, when Ishmael shall be turned out of doores.

This necessitie is set forth,

• 1. By the Certaintie.
• 2. By the Vniuersalitie.

1 1. By the Certaintie, in doubling of Amen; Amen, Amen, I say, &c. It is doubled for the grea­ter certaintie, as Pharaohs dreame, Gen. 41.32.

Amen three-fold. Amen, is three-fold,

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

Or, Amen is two-fold,

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

Prefixed, is an Amen of certaine and earnest asse­ueration, as here.

Affixed, an Amen eyther of

• Assent,
• or, Assurance.

1. Of Assent, either of the vnderstanding to the truth of that which is vttered, as in the end of the Creede, and the foure Gospels: or of the will and affections, for the obtaining of our petitions, as in conclusion of prayer, 1 Cor. 14.16.

2. Of Assurance, as in conclusion both of the Creede, and the Lords Prayer: for Amen in the Creede, is not onely to assent to the truth of the Articles, that Christ, was crucified, dyed, &c. but to assure our selues by faith, that all those benefits are ours. And so Amen in the end of Prayer, is not onely to shew the earnestnesse of our desire, [Page 103] that the things asked may, but also the strength of our assurance, that they shall, vndoubtedly come to passe. Here wee haue to doe onely with the asseuering Amen.

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

Ministers in matters of cleare truth, and withall Doct. 2 of weighty consequence, such as was this doctrine of Regeneration, must inlarge their spirits: So much the redoubled Amen shewes.

2. By the Vniuersalitie. Regeneration is neces­sary 2 for all sorts, for euery one that is to be saued. Therefore hee speakes indefinitely, and so indiffe­rently of all; Except a man. Hence it followes, that elect infants, dying, are regenerated, which al­so appeares by the Sacrament of Regeneration giuen them. Thus much of the Assertion. The De­fence thereof followes against Nicodemus his re­plies. And first Nicodemus his Reply.

The force of his Argument is this: The way of saluation is not impossible; A second birth is im­possible, specially for an olde man as I am, fitter to dye then to be borne againe: Therefore the se­cond birth is not the way of saluation. The As­sumption hee proues, because there is no birth but [Page 104] by comming out of the mothers belly: No second comming out of the mothers belly, but by re­entry into it after the first comming out, which is impossible.

Doct. 1 Enquiring af­ter hearing.As Nicodemus, not vnderstanding a point of do­ctrine, sought for further information of Christ; so should hearers, of the Ministers: As the Disci­ples did also more then once. The ordinary fashion is, to heare idlely and heedlesly, without marking whether wee vnderstand or no; and if wee doe not vnderstand some things, wee neuer thinke them worth the enquiring after, but euen let them goe: Yet in comming with our doubts & quaere's to the Ministers, wee must take heede of a presumptuous and a contradicting spirit; we may not with Nico­demus let loose the reynes to carnall reason to ca­uill, but wee must remember that of Iames, Iam. 1. Be swift to heare, and slow to speake, and captiuate Reason to Faith.

Doct. 2 As Nicodemus applyed the generall doctrine of Regeneration to himselfe, and men of his yeares; How can a man be borne againe that is old? so should all of vs particularly apply to our selues that which we heare. This is the very life of hearing.

Doct. 3 See how dangerous a thing it is to heare, or reade the word,Dangerous to come to the word with a carnall vnder­standing. with a grosse or carnall vnderstan­ding, sticking alwayes in the outward letter. Hence was the errour of the Anthropomorphites, and at this day of the Papists in their transubstan­tiation: Hence the defection of the Capernaites, Iohn 6. Hence Origens gelding of himselfe, or at least depriuing of himselfe of his virilitie, by the [Page 105] literall taking that, Mat. 18. of cutting off the of­fending member, who yet in other things was al­legoricall where hee needed not. Thus the Disci­ples erred hearing Christ speake of the leauen of the Pharisees: and the woman of Samaria, hearing him speake of water. Wee had neede bring spiri­tuall and refined vnderstandings to the hearing of the Word.

See how palpably blinde wee are naturally in Doct. 4 things spirituall:Our blindnes in things spiri­tuall. As we are not able to finde them out, so neyther to apprehend them when they are reuealed, but are rather ready to reiect them, as absurd and vnpossible, as here Nicodemus doth Regeneration; and the Philosophers, Acts 17. did the Resurrection; and Peter, Mat. 16. did the Passion of Christ; and the Lutheranes, at this day, the doctrine of Predestination; and generally all naturall men doe the Gospell, 1 Cor. 2.14. accoun­ting it foolishnesse. When the Word is first prea­ched vnto vs, it fares with vs as with men that comming out of a darke dungeon where they haue long lyne, cannot without much dazeling behold the light: Thus was it here with Nicodemus. com­ming out of the dungeon of Pharisaisme. Pray we therefore for that spirituall eye-salue, and that an­nointing that may teach vs all things, 1 Iohn 2.

The ground of errour and ignorance in matters Doct. 5 of diuinitie is, that wee measure things by the met-wand of naturall reason, as Nicodemus here doth; How can a man, &c. He distastes this do­ctrine, because naturally it seemes impossible and absurd; but he should haue remembred, that that [Page 106] which is impossible with men, is not with God: No, not the re-entring of a man into his mothers wombe; no, not the second birth of an old man, in his carnall vnderstanding, much lesse in Christs spi­rituall sense: Though indeed it be somewhat har­der, and in regard of the difficulty and vntoward­nesse, a man may say of old men vnregenerate, as Christ saith of rich men; How hardly shall old men that haue spent all their dayes in sinne, be re­newed and changed?

Doct. 6 Nicodemus grosly ignorant of Regeneration, had yet questionlesse now some seedes of Regeneration and grace:A man may haue a grace, and yet not know distinct­ly what it is. for hee came with an honest heart to Christ. A man therefore may be regenerated, and yet not know, at least clearely, what Regeneration is: And so may a man haue Faith and Repen­tance, and other graces, and yet not know distinct­ly what they are; as appeares by the differences of the iudgements among the godly learned, tou­ching Faith, whether in the will, or in the vnder­standing: And so of Iustification, whether onely by the passiue obedience of Christ, or his actiue also. This is for the comfort of the weaker and simpler Christians, Heb. 11.31. Rahab in Iericho had faith, yet it would haue posed her to haue giuen a definition of iustifying faith. So the Dis­ciples in their minority how ignorant were they of Christs offices, and specially of his kingdome, and yet they then felt the power of his kingdome in their hearts.

This is Nicodemus first reply: Christs defence of his assertion against it, followes.

Out of which generally learne that Ministers should not onely be able to teach the truth,Doct. but also to iustifie it against gaine-sayers. Tit. 1.9.

In Christs defence, three things,

• 1. An interpretation of his former assertion.
• 2. A confirmation.
• 3. A preuention of an obiection.

1. The Interpretation.

Here he interprets himselfe, and shewes that he spake not of a carnall, but of a spirituall birth, and so cuts off Nicodemus his cauill.

Here first obserue seuerall doctrines.

Dislike of doctrine, and cauilling against it Doct. 1 should be so farre from making vs relent,Cauilling at doctrine should make Ministers presse it the more. or re­tract, that it should open our mouths to enlarge it, and presse it the more powerfully, as here Christ doth the doctrine of Regeneration after Nicode­mus his exceptions. If the doctrine of an holy life, of keeping the Sabbath, of Prayer, &c. offend the loose libertine, and they beginne to quarrell, wee must to the same doctrine againe with the greater spirit. Ieremy, when the prophane King had burnt his Booke, caused it to be written againe with ma­ny moe words, Ier. 36.32. This is the aduantage that holy doctrine alwayes receiues by opposi­tion, euen the aduantage of clearer and fuller ex­plication.

Ministers should be patient in bearing with Doct. 2 [Page 108] those that erre,We must beare patiently with such as erre not of malice. not of malice, but ignorance, and withall want such meanes as others haue to in­forme them. Christ here giues no reproachfull word to Nicodemus, as to the other of the Pharisees often, for they were malicious; nor yet as to his Disciples, Luke 24. Yee fooles, and slow to beleeue, for they had those meanes which Nicodemus wanted. So then there would be a difference put betweene persons and persons, and speciall regard should be had of the infirmitie of the simple: They should be handled as Nurses doe their tender Infants; Christ here doth quietly instruct Nicodemus for all his dulnesse and grosnesse of conceit.

More particularly obserue in this Interpretation:

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

1. The Author. The Spirit.

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

How the Spi­rit is the Au­thour of Re­generation. Ans. More properly Christ, God-man, is our spirituall Father, Is. 9.6. and 8.18. for hee is both the meritorious procurer of it, by his death appea­sing his Father, and so procuring the spirit of life vnto vs, and also the fountaine of this life to vs, as the roote to the branches, Iohn 15.1. whence Iohn 14.19. Because I liue, yee shall liue also; and as Adam is the roote of naturall life to all mankinde; whence hee is called the second Adam, and a quick­ning spirit, 1 Cor. 15.22.45. And hence he is called, the Lord of life, Acts 3.15. & 1 Ioh. 5.12. He that hath the son, hath life, and 1 Pet. 1.3. we are said to be be­gotten again, by the resurrection of Christ. And this is [Page 109] that vertue of his Resurrection, Phil. 3 10. whereby hee raises vs vp to a spirituall life. And yet Christ himselfe giues this action of begetting vs, to the Spirit.

1. Because hee doth all things by his Spirit.

2. His Spirit is the bond of vnion, to ioyne vs to Christ the fountaine of this life.

3. His Spirit doth quicken the Word, which is the seede whereof wee are begotten, euen as there is a spirit in the materiall seed which makes it pro­lificall. Hence as by the seede we vnderstand both the seede it selfe, and the spirit in it, so 1 Iohn 3.9. by the seede of God, seemes to be meant both the word and the spirit in the word, quickening it to vs by faith.

Vse. Take wee heede then how wee grieue the Spirit of Christ: Nature teaches not to grieue thy naturall Parents. This spirituall Father is farre aboue the naturall, who when they haue begot vs, neede not stand still by vs, to keepe that life in vs they haue giuen vs, for wee may liue though they dye: But here, as in the first Creation God was faine still to stand by his worke, and to support it by his prouidence; so in the second, after Christ by his Spirit hath begotten vs, hee must still with fresh and new supplyes maintaine this life in vs. That same Psal. 104.29. If thou turne away thy countenance, they are gone, may truely be applyed to the spirituall new creature in Christ. The Spirit is the conduit-pipe conueighing the life of Christ to vs: To grieue the Spirit, is to stop vp the con­duit-pipe of this life. Eph. 4.30. And grieue not the [Page 110] Spirit, by which yee are sealed: And this is the seale of the Spirit, euen our Regeneration. So that it is in effect all one, as if he had said, Grieue not the Spi­rit, by which yee are begotten againe. Nay rather, as Psal. 100. Come, let vs fall downe before the Lord, for he hath made vs, not we our selues.

2. The manner of the Spirits working is set forth in Regeneration by the word Water; Of Water and the Spirit, that is, of spirituall water, opposed to the ceremoniall washings of the Pharisees, to which Nicodemus gaue too much: Or else, which in effect is all one, of the Spirit working like Water. Reasons of this exposition are these: First, collation of other places, where the Spirit is set out by Water, as Iohn 7.38.39. Is. 44.3.4. Secondly, collation of this with that, Mat. 3.11. With the holy Ghost and with fire, that is, working like fire: Thirdly, because the other interpretation vnderstanding it of Baptisme, cannot stand: First, because in the Papists owne iudgements, men may be saued without Baptisme, as was the Theefe on the Crosse. Secondly, it should seeme that Christs Baptisme, which the Papists distinguish from Iohns, and hold onely necessary to saluation, was not yet extant; for this conference with Nicodemus was in the very first beginnings of Christs ministry, as appeares by the computation of the time. Thirdly, it was not likely, that Christ would speake to such a nouice, as Nicodemus was, of the Sacraments, and that so sparingly and obscurely, before hee had learned his Catechisme, and so were fitted for them: as wee see Peter did not, Acts 2. till he had [Page 111] pricked their hearts and wrought Repentance. Fourthly, Water then should not haue beene be­fore the Spirit, who is the chiefe and principall agent. Fiftly, in the next verse onely the Spirit is repeated, which shewes that Water is sufficiently included in Spirit. Sixtly, Christ afterward taxeth Nicodemus, that being a Legall Doctor, hee knew not these things: Now the Law taught the rege­neration of the Spirit, but the Law medled not with the Sacraments of the new Testament.

The Spirit in Regeneration worketh like Wa­ter. First, Water hath the property of ablution, Doctr. The Spirit compared to Water, in re­gard, 1. Of Ablu­tion. to wash away the filth of our bodies: So the Spirit: first, besprinckling vs with the bloud of Christ, as­sureth vs that the guilt of sinne is taken away; and secondly, applying to vs the vertue of Christs death, causes sinne to dye, and so washes away the filth of sinne, and sanctifies vs: And this is the first degree of spirituall life, to haue sinne dye and decay in vs, as Paul, Gal. 2.20. ioynes his being crucified with Christ, and liuing by faith in Christ, together. Secondly, Water causes fruitfulnesse, 2. Of Fructi­fication. as drought doth famine, Iob 8.11. Can a rush grow without mire, or grasse without water? Hence was Aegypts fruitfulnesse, because of Nilus his invnda­tions: And hence the regenerate man is compa­red to the trees, planted by the riuers of water, Psal. 1. because the presence of the holy Ghost is the same to them, that waters to the Willowes. Excellent for this purpose is, Isa. 44.3.4. I will poure water vpon the thirsty, and flouds vpon the dry ground: I will poure my Spirit vpon thy seede, and [Page 112] my blessing vpon thy buds: and they shall grow as among the grasse, and as willowes by the riuers of waters. And then in the fift Verse followes the fruit of this growth by the Spirits watring, a zea­lous profession of the mouth, and subscription of the hand to the truth. Our barrennesse and vn­profitablenesse shewes that the Spirit waters vs not, and that wee haue not the washing of the new birth, 3. Of Refrige­ration. Tit. 3.5. Thirdly, a third property of Water is cooling, and allaying of heate, as Psal. 42.1. Thus is the Spirit as water also to vs, to coole the heate of our raging and accusing consciences, pursued by the Law, vsually, in the very first beginnings of our Regeneration.

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

The Confirmation is this:

• Onely that which is spirituall can enter into heauen:
• Only that which is borne of the spirit is spirituall. Ergo,
• Onely that which is borne of the spirit can enter into heauen.

The Proposition is wanting. The Assumption is proued in this sixt Verse, by an opposition: That which is borne of the flesh is carnall, and therefore whatsoeuer is spirituall, must be borne of the Spirit.

The sense. Of the flesh, that is, of man, after a fleshly manner, of the seede of man and woman: The same with Iohn 1.13. The will of the flesh, and [Page 113] of man, and of bloud: for the word flesh here in the beginning of the sentence, doth not note the cor­ruption of nature, as in the end; but man the effi­cient, together with the seede the matter of our generation.

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

Is flesh,] that is, is fleshly, corrupted with origi­nall sinne. [Of the spirit,] that is, the holy Spirit, whereof hee spake, vers. 5. [Is spirit,] that is, par­takes of an holy and spirituall nature.

The parts are two:

• 1. The Ground of the Argument: viz. One­ly that that is spirituall and holy, can enter into heauen.
• 2. The Application of this Ground, in shewing how a [...]ing should become holy.

1. The Ground is a cleare doctrine, Mat. 5.8.No happinesse without holi­nesse. Blessed are the pure in hart, for they shall see God: for as God is of pure eyes, and cannot behold inquitie with a louing eye, so iniquitie is of dim and dark eyes, and cannot behold God with the eye of ioy; but as the Bat, or Owle, or weake eyes looke vpon the Sun, and are much griued therewith. Sinne is contrary to Gods nature, hee cannot therefore harbour [Page 114] sinners in his owne bosome. God hath coupled together grace and glory, holinesse and happinesse, a spirituall birth, and a spirituall inheritance. Many would be happy in heauen, but will not be holy on earth: many would be glorified Saints in hea­uen, but would not be crucified and mortified Saints on earth. Let none breake Gods chaine, as Balaam, Numb. 23.10. See 1 Cor. 6.9.10.11. And, Ephes. 5.5. A Kings Court is no common recep­tacle for ragged roagues: Ioseph in the forelorne fashion of a prisoner, was not fit for Pharaohs pre­s [...]nce. Though the Serpent might come into the earthly Paradise, yet no vncleane thing may come into this Paradise: It is an inheritance vndefiled, 1 Pet. 1.4. Sinne hath a defiling and a corrupting nature, if Sinne might enter, it would defile it. The Angels in the very first act of sinning, were throwne out with a vengeance, and thinkest thou to come thither with thy sinnes? The Irish ayre will sooner brooke a Toade or a Snake, to liue therein, then heauen will brooke a sinner: The ayre of the place cannot endure him. In the com­position of the world, the higher place any thing hath, the purer it is: As Water is purer then the grosse Earth, Ayre then Water, Fire then Ayre. The third heauen then being aboue all, shewes the puritie that must be in them that dwell there, Cant. 6.9. Fayre as the Moone, pure as the Sunne. Coloss. 1.9. Who hath made vs meet to be partakers of the inheritance of the Saints in light. Moses describing the creation of the third heauen, Gen. 1.1. opposes it to the Chaos, or confused masse, which he calleth [Page 115] earth, and presently after water, to shew the puri­tie of the place free from all mixture and confu­sion, such as was in the Chaos; Thinkest thou then so pure a place will brooke an impure sinner? Was Sathan once banished, to re-enter againe in his wicked members? Did heauen spue out the wicked Angels, and shall it now licke vp its vomit againe? The grosse and heauy earth, which to heauen is but as Sodome to Ierusalem, shall it be impatient of bearing such burdens as filthy sin­ners, and spue them out, Leuit. 18.28. and shall heauen all pure and cleare, receiue the reffuse and the vomit of the earth?

Obiect. Yea, but all, euen the best, haue sinne in them euen to death.

Ans. True, but then sin which was in dying long before, giues vp the Ghost, and breathes his last breath: for the soules of the faithfull going out of the body, in a moment are changed, euen as the bodies of them that liue at Christs comming, shall be. Horrible presumption therfore, and sawcinesse therefore it is, when euery drunkard, and swearer, and filthy person, shall thinke themselues fit com­panions for the blessed Trinitie. Nay, they that will haue God say hereafter, Come and raigne with mee, must now say to God, Come and raigne in me, and ouer me. If thou bid God depart now, hee will bid thee depart hereafter.

2. Thing. The Application of the ground, shew­ing how one should become holy and spirituall, and so fit for heauen. 1. Negatiuely. 2. Affirma­tiuely.

1. Negatiuely, not by being borne of the flesh: with the reason; for, that that is borne of the flesh is fleshly and corrupt. Though therefore thou shoul­dest enter an hundred times into thy mothers wombe, and be so borne, yet thou shouldest still be corrupt; yea, euery new birth should adde new corruption, and make thee so much the more vn­fit for heauen.

Here are two heads of doctrine.

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

Doct. 1 All mankinde naturally, so soone as they are borne,All mankinde is borne sinfull and corrupt. yea before, are corrupt and sinfull wretches. It is the plaine doctrine of Christ, That which is borne of flesh is flesh: The infant of an houre old is borne of flesh, and therefore is flesh, that is, sinfull, tainted, and venomed with the poyson of sinne, Ephes. 2. By nature the children of wrath, therefore also of sinne, Psal. 51. In sinne was I conceiued. The paines, the gripes, yea, the death, and baptisme of infants shew as much. So much also taught the Circumcision of the Iewes: It taught, that that which was begotten by that part, deserued in like manner, as execrable and accursed, to be cut off and throwne away by God.

Quest. But what is this flesh or corruption?

Ans. First, an vtter absence of all good,Corruption of nature is, 1. In absence of good. Ro. 7.18. In mee, that is, in my flesh, dwelleth no good thing: Gods sweet Image is wholy defaced, Rom. 3.23. All haue sinned, and are depriued of the glory of God, [Page 117] that is, of the glorious Image of God, and that throughout, in the vnderstanding, will, and affe­ctions. Secondly, an euill disposition,2. In a disposi­tion to euill. as rotten­nesse in the apple, or a disease in the body. Two things there are, that set out the grieuousnesse of it.

1. The largenesse of it in it selfe, it is wide,The grieuous­nesse of origi­nal corruption. and of great extent, being the treasury and store-house, and seminary of all other sinnes, Math. 12.35. Iames 1.14. 1 Pet. 1.4. Ephes. 2.2.3. The cause of all the former sinnes this, because by nature the children of wrath. So Gal. 5.19.20. there is a large catalogue of the workes of the flesh, euen heresies and Idolatries, are conceiued in the wombe. Da­uid thankes it for his murther and adultery, Psal. 51.5.

2. The largenesse of it, in regard of the subiect of it: As whole euill is in man, so whole man is in euill. Not the faculties of the body alone, but euen the most principall of the minde are infected with it, Is. 1.6. from the sole of the feet vnto the head, Rom. 3. eyes, eares, hands, mouth, feet, &c. are all infected. As in Noahs floud no part of the earth vncouered, no not the highest mountaines: So in this Gangrene, the most eminent part is in­fected, the very wisedome of the flesh is enmity with God, Rom. 8.7.

Vse 1. Here is the ground of all true humilia­tion, to know this poyson of our very nature, that makes vs in our very first conceptions as odious to God, as the brat of any Wolfe, or other s [...]uage beast can be to vs. Infirmitas infantilium membrorum [Page 118] innocens est, non animus: August. Babes innocency is in regard of their weake bodies, not mindes. There is a secret poyson lurking within, that in time will discouer it selfe. Wee vse to say of some, Oh they are of a very good nature: the truth is, nature is alike in all; Neuer a barrell better Her­ring, Rom. 3.23. There is no difference betwixt Gen­tiles and Iewes, Christians and Turkes: None is of a better nature then other, all are vnder sinne, that is the poyson of Nature. And Rom. 3.9. the Apo­stle applyes that which in the Psalmes is spoken of Doeg, and certaine odious miscreants, to himselfe and all others, Ephes. 2.3. And were by nature the children of wrath, as well as others. Prou. 27.19. As in the water face to face, so the heart of a man to a man. The heart of the vilest Iulian, Nero, Iudas, that euer was, is a fit looking-glasse, wherein wee may see our owne hearts, and the naturall disposition of them. Wee are all alike bond-slaues: The diffe­rence is onely in regard of workes, that some are set about baser drudgery then others, not in re­gard of birth. A Lyon that is chayned doth not that hurt that one loose may doe, but it is no thanke to his nature, but to his chaine: And when God restraines in some men corruption, it doth not that hurt and mischiefe which in others, but yet let them not thinke that they are made of some better mould then others. Wee see that men who are accounted good natured men, doe yet breake out into horrible outrages, meeke men into murthers, chaste men into adulteries. As hee saw that there were many Marij in Casar, so wee may [Page 119] say of our selues, there are many Caines, Achito­phels, Iudasses, in the best of vs. Naturally men are in loue with themselues, and magnifie themselues, with the Pharisee, I am not as this Publican, as hee, and hee: Yes, euen as bad as the worst; All are shut vp vnder sinne; And, I am no extortioner: Yes, in preparation and disposition of heart thou art that, and more to: Thou hast the seedes both of extor­tion, and all other sinnes in thee. If but our eyes were opened to see the litters and swarmes of sins in our hearts, it would astonish vs, and quite bring vs out of conceit with our selues.

Vse 2. As it serues for humiliation in generall, so it affords diuers particulars, whereby to hum­ble vs: As,

1. That of our selues wee can doe no good, no not so much as thinke a good thought, 2 Cor. 3.5. for an ill tree cannot bring forth good fruit, a thistle cannot yeeld figges: How can yee speake good things, much lesse doe good, and yee your selues are euill? Mat. 12.34. Doing followes know­ledge, and the naturall man vnderstands not the things of God, neyther can hee, because spiritually discerned, 1 Cor. 2.14. and therefore how can hee doe the things of God, therefore he hath no power of pre­paring for conuersion.

2. That wee are hampered in a miserable ne­cessitie of sinning, Rom. 7. Who shall deliuer mee? As a Fornace continually sparkles, as the raging Sea foames, and casts vp myre and dirt, and as a filthy Dung-hill doth continually reeke forth, and euaporate odious odours: So doe our hearts con­tinually [Page 120] steame forth vnsauory and vnholy lusts and motions.

3. That whatsoeuer wee doe before Regenera­tion, is starke naught, and odious in the eyes of God, though neuer so glorious outwardly: For our nature and our persons being flesh, a masse of corruption, can there come any good thing out of such a Nazareth? Can such a reprobate soyle yeeld ought saue poysonous weedes? Prou. 21.4, not onely the pride, but euen the plowing of the wicked is sinne; whatsoeuer hee does in things lawfull is sinne, yea, his very prayer and sacrifice.

4. That the best actions of the most regenerate are but halfe good, mixtly good, because this cor­ruption of nature still stickes fast in them, and sets a tang vpon euery thing they doe. And this hath beene to the godly alwayes a matter of great hu­miliation: It being in this case, as if in a goodly house well scituated, there should runne through it a nasty noysome sincke.

Vse 3. As this must humble vs, so it must driue vs to seeke vnto Christ; when wee see our disease, to runne vnto the Physitian, Rom. 7.24.25. O wretched man that I am, who shall deliuer mee from the body of this death? I thanke God through Iesus Christ. And Peter makes this the ground of Re­generation, For all flesh is grasse, &c. 1 Pet. 1.24. If thy nature were good, thou mightest rest con­tented in it, and neuer seeke for a new one.

Vse 4. Suspect that which of thy selfe thou art prone vnto, for thy nature inclines thee not to ought that is good.

Vse 5. Deny thy selfe, thy reason, thy will: crosse thy selfe, and hate thy selfe, that is, thy poysoned nature.

The meanes of conueighing this corruption is Doct. 2 naturall generation, as appeares by the opposition,Originall cor­ruption is con­ueighed by na­turall genera­tion. where spirituall generation is made the cause of grace: It is not imitation, but generation that poysons vs: for so Rom. 5. is this ascribed to Adam, as all grace is giuen to Christ, which is not by imi­tation, but by a spirituall generation and propa­gation, whereby wee spring out of him, as bran­ches out of the roote: for those beleeuers which were before Christ, how could they imitate him as man, Gen. 5. Adam begat Sheth, in his owne similitude, defiled with sinne, as himselfe was. So Rom. 5. From one man sinne [ [...]] went ouer all, for hee sustained the person of all mankinde, being the roote, and therefore his sinne was the sinne of our nature, and so together with our nature it is com­municated, and his sinne being imputed, depra­uation of Gods Image, and corruption of nature must needes ensue, as well in vs as in him, vpon the committing of it.

Obiect. The soule is the primary seate: Now the soule is created by God, and was not in the loynes of Adam: How then is it guilty of his sinne?

Ans. The proper subiect of sinne is the whole man, and though the soule be ingenerable, as it is incorruptible, yet the whole man may be truely said to be begotten; for generation is of the whole compositum. Man may be said to ioyne the soule [Page 122] with the body, because he begets the body so pre­pared, disposed, and organized, that a reasonable soule infallibly followes, by vertue of Gods ordi­nation at first, Increase and multiply. The soule then being infused into a body prepared, the whole man is the sonne of Adam, and so guilty of Adams sinne, and so corrupted.

Obiect. The want of originall Iustice is a sinne: God creates it wanting originall iustice.

Ans. As it is a sinne, so it is a punishment of the first sinne of Adam, How the soule comes to be corrupted with originall sinne. the sinne of our nature, and God inflicts it onely as a punishment of that sinne. The fault it selfe cannot be imputed to God, for the soule in the very act of creation is infused, and so with the body making a sonne of Adam, is pre­sently seized with the guilt of sinne, which guilt bindes Gods hands, that hee cannot cloath his creature with the roabes of originall righteous­nesse, for this sinne imputed, cryes for iustice.

There is a second way also, whereby in genera­tion corruption is conueyed, namely, by the im­purity of the seede, Iob 14.4. Who can bring a cleane thing out of filthinesse? And afterward, Vers. 31. of this Chapter, Hee that is of the earth, is of the earth. And Psal. 51. Dauid sayes that his very first con­ception, which was before the infusion of the soule, was in sinne. Sinne may be said to be in the seede inchoatiuè & dispositiuè, as fire is in the flint. And this power that the body should haue ouer the soule, being aboue nature, may well be giuen to Gods iustice, thus punishing the sinne of Adam, in his base subiecting the spirit to the flesh.

2. The ground is applyed affirmatiuely, That which is borne of the spirit, is spirit. That which must enter into heauen must be spirituall and holy; now that which is so, is not borne of the flesh, but of the spirit, and so the way to enter into heauen, is to be borne of the spirit. The worke of Regenera­tion is by the spirit: How he is the author of it, see before, vers. 5.

3. Point followes. The preuenting of an obiection which Christ saw rising in the minde of Nico­demus, which also afterward, thus preuented, hee vttered.

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

Ans. Though thou canst not perceiue the man­ner how it should be, yet maist thou not therefore reiect it as an vntruth: for neyther knowest thou the way of the winde, nor the manner of the ma­king, nor motion thereof, which yet for shame thou wilt not deny to be; for as it blowes freely here and there, so thine eares and feeling discerne it thus blowing. Euen so, though thou canst not per­ceiue how the Spirit workes in Regeneration, yet that it workes, all they in whom it workes, perceiue as plainely by their spirituall senses, as they dis­cerne the blowing of the winde by the naturall.

This answere is set downe.

This answere containes two parts.

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

1. The Admonition. [Maruell not.] Not simply at the worke of Regeneration, for euen our natu­rall generation is admirable, Psal. 139.14. But, Maruell not that I said vnto thee, &c. Wee all mar­uell at the doctrine of the Trinitie, and so wee should, but yet wee may not maruell that the Mi­nister should preach it: The former maruelling may well stand with faith, this latter must needes argue infidelitie, distrusting the doctrine.

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

Doct. Faith in religi­on must goe before and be­yond Reason.In Religion Faith must goe farre beyond Rea­son. As for things past, as for the creation of the world of nothing, Heb. 11.3. the Virgins concep­tion, &c. so for things present, as the Trinitie, the imputation of Adams sinne to all his posteritie, the personall vnion of the two natures in Christ, Re­generation, &c. and for things to come, as the re­surrection of the body, eternall glorification, and the accomplishment of all Gods promises, what­soeuer impossibilities reason apprehends. Neyther by this reason doe wee make the Faith of Christi­ans an vnreasonable and senslesse Faith. Faith is [Page 125] not in the bruite part of the soule, but in the vnder­standing, the very apple of the eye of Reason; and as the ancients speake the reason of Reason. Faith therfore is neuer contrary to right Reason, though it be to the corruption of Reason: For right Rea­son must needes yeeld, that whatsoeuer God sayes it must needes be true. This is onely the scope of this doctrine, to teach Reason to know her place, that shee presume not to checke Faith, nor grow not presumptuous, as here in Nicodemus. When this Hagar is thus malapert with Sarah, then must Sarah take downe Hagar. Reason is a good atten­dant to follow Faith, an ill vsher to goe before it: Hence Iohn 6.69. Wee beleeue and know; first, be­leeue, and then, know. And Psal. 119.66. Teach mee good iudgement, for I haue beleeued thy Word. Doe not seeke to vnderstand that thou maist be­leeue, but beleeue that thou maist vnderstand, saith Augustine. This is the highest grace of Reason, to attend on Faith: as it is a greater credit for a Gentleman to be seene following and waiting on the King in the Court, then to be waited vpon with his owne seruants in the Countrey. And this is the highest obedience wee can performe to God, to beleeue him on his bare word, correcting the errour of Reason by Faith, as we doe correct the errour of sense, thinking a straight staffe croo­ked in the water, by reason.

But here marke, that though Reason must be captiuated to Faith, yet not to fancy, and to the idle conceits of men, without the word: As in the matter of the Sacrament, where God would not [Page 126] onely haue Reason, but Sense vsed, there forsooth we must be blinde and senslesse, and beleeue that Christs body is there corporally present: And yet in Predestination that profound Mystery, where wee should cry out, Oh the deepnesse! they will vse the greatest curiosity of Reason that can be.

The exaltation of Faith aboue reason is most ex­cellent in the promises, when with Abraham wee can hope against hope, and apprehend the certaine accomplishment of them by Faith, when Sense and carnall Reason see nothing but the contrary, as that godlinesse should be gainfull vnto vs, euen in the things of this life, when for Religion sake, we are spoyled of all wee haue.

The second Point followes. The Reason of the Admonition.

The winde blowes, &c.] The reason why hee should not reiect this doctrine of Regeneration is, because though hee cannot conceiue how it is, yet he may perceiue by the effects that it is: And this is set out by a similitude, wherein the worke of the Spirit in Regeneration, is compared to the worke of the winde blowing in the ayre.

Doct. A spirituall vse is to be made of things na­turall.Here generally marke, that wee ought to make a spirituall vse of things naturall, and the things of this present life, by them raising vp our mindes to heauenly meditations, and in an holy Alchymie drawing Gold out of Lead, heauen out of earth: As here Christ rides vpon the wings of the winde, and soares vp aloft into the heauens: Thus Paul in the corne dying, and then fructifying, shewes vs a image of the resurrection, 1 Cor. 13. So the [Page 127] Centurion in his authoritie ouer his seruants, be­holds the absolute pow [...]r of Christ ouer all his creatures, Luke 8. A shame then for vs to haue empty hearts voide of spirituall meditation, when euery creature euery where, yeelds vs mat­ter enough. All of vs can vse the creatures carnal­ly, and so can beasts, the spirituall vse is rare.

Now for the particulars of the similitude, which stands thus: As it is with the winde, so it is with the Spirit in Regeneration: for that is the mea­ning of the words, So is euery one that is borne of the Spirit. See the like, 1 Cor. 15.42. and Mat. 13.45. The winde blowes in the ayre, so doth the Spirit in mans heart, and as freely as the winde blowes, and as sensibly as the winde blowes, and yet with­all as incomprehensibly as the winde blowes, in re­gard of the manner.

1. The worke of the Spirit in Regeneration is 1 compared to the blowing of the winde,The worke of the Spirit com­pared to the winde, in re­gard of, and that not without reason, because the Spirit doth pro­duce the same effects in our hearts, which the winde doth by blowing: Hence the Spirit descen­ded vpon the Apostles, in the noyse of a sodaine and a rushing winde, Acts 2. And God comming to call Adam to repentance, comes in a winde, Gen. 3. But let vs see how the Spirit blowes like a winde.

1. The winde blowes quickingly, vitally,1. Of quick­ning and fru­ctifying. refresh­ingly, causing the earth to fructifie prosperously: Whence the name of Zephyrus, and Venti fauonij. It is the Spirit of God that blowes the vitall spirits of grace into vs, & makes vs happily to bring forth [Page 128] fruit, Cant. 4.16. Arise O North, and come O South, and blow on my gardens, that the spices thereof may flow out. When a man is heauy and drowsie, a fresh blast of winde quickens his senses, and makes him more liuely: So doth the Spirit awaken vs in our spirituall slumbrings. As the Lord vsed the winde to bring Quailes abundantly to the Israe­lites, and still doth to bring in great tydes of wa­ter: So by his Spirit doth hee bring all grace vnto vs; and when this winde blowes, oh the tydes of repenting teares, as in Dauid after the Spirit had blowed vpon him in Nathans ministry. So the winde from the bellowes quickens and reuiues the fire: The Spirit likewise with his blowing pre­serues those sparkles of the heauenly fire in the Al­tar of our hearts, which otherwise would dye. To this Paul alludes when he bids Timothy [...], as it were by blowing to stirre vp the grace of God in himselfe. When a little fire hath seized vpon an house, if the winde then be vp, it inrages and in­larges it, and hardly will it be extinguished. Alas, how soone would the smoaking Flaxe be quench­ed, if this winde were not vp to preserue it, and to make it burne, when the world, fl [...]sh, and the Di­uell come with their great payles of water to ex­tinguish it?

2. Of purging.2. Windes purge the ayre, by dispersing the noysome vapours in the same: So doth the Spirit with his blasts scatter the corruptions of our harts.

3. The windes dissolue the clouds, and so cause an irrigation3. Of irriga­tion. of the earth: This spirituall winde causes raine also, euen the raine of repenting teares, [Page 129] and thus doth it dissolue the clouds of our ini­quities.

4. The windes, what by dispersing,4. Of clearing. what by dissoluing the clouds, cause clearenesse and sereni­tie of the ayre: So likewise the Spirit, hauing in the raine of Repentance dissolued our iniquities, causes a wonderfull cleare serenitie in the heauen of our hearts, so that now the bright beauty and Sunne-shine of Gods fauour in Christ, inlightens and cheares him.

5. Refrigeration is another effect of the Windes:5. Of Refrige­ration. In the heate of the Summer, how acceptable is the comfort which comes by the cooling windes, which allayes and mitigates the scorching heate of the Sunne, otherwise intollerable? So the Spirit likewise by his comforts, as by coole blasts, so al­layes the heate and extremitie of all our tempta­tions and afflictions, that wee may with patience endure and ouercome them. It was this coole winde that rebuked, and checked the fury of the fire to the three Children, and all the holy Mar­tyrs. This spirituall winde to the fire of Grace, as before was shewed, is as oyle, but to the fire of af­fliction is as water: How could the Martyrs haue so triumphed in the flames, had not this cooling winde refreshed them?

6. Another effect of the winde is Penetration. 6. Of Penetra­tion. By reason of the subtlenesse of it, it pierceth tho­row euery thing: So, Heb. 4.12. The word of God is mighty and liuely in operation, (vnderstand it of the word as it is quickened and animated with this Spirits breath) and sharper then any two-edged sword, [Page 130] and pierceth thorow, euen to the diuiding a sunder of the soule and spirit. This winde will blow into the very secret corners of thy conscience: Thou canst not keepe it out.

7. Of con­ueighing smels.7. As the windes carry and conueigh to our senses, the sweet smels of the flowers and hearbes of the earth, and make them so much the more odoriferous: So the Spirit of God, as it workes in vs all grace, so it causes this grace to send forth the sweet smell of Lebanon, and to affect others. Ma­ny though they haue grace, yet it sends not forth its smell for the good of others, because this winde blowes not vpon them: There must be a double blast of this winde, both to infuse grace, and to make it cast forth his sent being infused.

8. Of violence.8. The windes haue a mighty force in tearing, rending, breaking, casting downe things of great strength, mighty trees, houses, &c. yea, in shaking the whole frame of the earth, when they are pent vp within her bowels: So mighty is the Spirit also in the conuersion of a sinner. With his blasts hee throwes downe the strong holds and castles of Sa­than, euen the high Cedars, and lofty mountaines, that exalt themselues against Christ, 2 Cor. 10.4. hee rends our rocky hearts in pieces, and makes the whole frame of them to tremble: As in the Iayler, Acts 16. when the naturall winde caused an earth-quake, this spirituall winde caused an heart-quake, and made him come quiuering to the Apostles, Sirs, what shall I doe to be saued? So Paul was going feruently to Damascus to persecute, the euill Spirit, an vnhappy winde, draue him amaine, [Page 131] but there was a contrary winde that met him, and draue him backward, vnhorsed him, flung him downe to the ground. And this is the very first act of the Spirit, the first blast of this winde in our Regeneration, to blow vs out of our selues, to cast vs downe in humiliation, to blow hard in our faces against vs, when wee goe on in the way of our sinnes.

9. The winde being strong hath a mighty force,9. Of driuing. when on our backs, to set vs forwards: It will euen driue a man an-end, and make the large vessels on the seas, that could scarse otherwise stirre, to flye like an arrow; yea, though the tyde be strong against vs, yet if wee haue a full gale of winde, wee are carried swiftly against it. When the spirituall winde blowes powerfully vpon vs, how are wee carryed then? With what ease, facilitie, and power, performe wee Christian duties of Prayer, Exhor­tation, &c. And hence is the inequalitie that wee feele in our selues: Sometimes wee so pray, con­fesse our sinnes, giue thankes, meditate, conferre, as if we were caught vp in Elias his whirle-winde; so strongly blowes the winde: otherwhile, the winde being still, we must sweate and tugge at it, like the water-men with the oares, which they cast aside, hauing the aduantage of a strong winde. As hee must needs runne to, and in wickednes, whom the Diuell driues: so in good things, whom the Spirit driues. As, this winde blowing in our faces, we are driuen out of our sinnes; so in the wayes of God, blowing on our backes, we are furthered in grace. From the blasts of this winde, are those worthy [Page 132] and heroicall acts of Gods seruants, as of Sampson, in killing the Lyon, in breaking the cords of the Philistims, & the like, which the Scripture ascribes vnto the Spirits comming vpon them. By the power of Christ, I am able to doe all things, saith Paul, Phil. 3. It is this blessed winde, and the strong blasts there­of, that makes the godly ouer-come the streame of their owne corrupt nature, and of the euill ex­ample of the world, and of all other oppositions whatsoeuer.

2 2. The second thing wherein the Winde and the Spirit are compared,The Spirit and Winde compa­red in regard of liberty of blowing. is in the free blowing. [It blow­eth where it listeth.] Here will is abusiuely giuen to the wind, to shew that no creature hath any power, eyther to raise or inhibit the winde, but that with­out checke or controule of any, it bloweth and stints of it owne accord: So likewise doth the Spi­rit of God, in the matter of Regeneration, deale as freely: None can make him blow where he will not, none can make him leaue blowing where hee will blow; I will haue mercy on whom I will, and whom I will I harden, Rom. 9.

This liberty of Spirit shewes it selfe fiue wayes:

1. In regard of the outward meanesThe liberty of the Spirit in fiue things: 1. In regard of the outward meanes. of the Mi­nistry: for it is that blessed Trumpet wherein commonly the Spirit blowes: And in it he blowes most freely, like to the winde, one while in the East, then againe in the West. Once this Winde blew in the East, and how famous were those Churches? But the winde is turned now into the West, and not the least whisper now of this winde to be heard there. As the Lord causes it to raine [Page 133] on one Citie, and not on another, Amos 4. So also this Winde to blow on one Citie, Countrey, and Towne, and not on another. Before Christs time this Winde blew onely in Iewry, it was pent vp in that corner: Now it hath larger circuit. All this is of the liberty of the Spirit, that blowes where it will.

2. In regard of the efficacy of the meanes.2. In regard of the efficacie of the meanes. The Spirit blowing in the Trumpet of the Gospell, so blowes that his blast is vitall to one, mortall to an­other; that with his blast by accident hee shuts fa­ster the doore of some mens hearts, and opens wi­der the doore of others. This Winde blew open the doore of Lydiaes heart, Acts 16. Now if it be asked, why this Winde blowing in the eares of ma­ny an hundred in the same Congregation at once, in some it blowes onely in the eare, and there stickes; in others it pierceth thorow the eare to the very heart: The answere is here, The Spirit blow­eth where it listeth.

3. In regard of the measure of the efficacie:3. In regard of the measure of the efficacie. In some this word pierces deeper, purges cleaner, blowes in more vitall spirits, then in other; and yet all haue the same meanes. The reason is, be­cause in the distribution of graces, the Spirit deales as hee will. 1 Cor. 12.11. And all these things wor­keth euen the selfe-same Spirit, distributing to euery man seuerally as hee will: Hee blowes grace with a more full mouth to some, with a lesser blast to others; as the winde is not alike vehement in all places.

4. In regard of the manner of his efficacious [Page 134] working:4. In regard of the manner of his efficacious vvorking. for sometimes hee blowes vpon vs in meanes, as it were in a pipe, sometimes immedi­ately without meanes. When in meanes, some­times in an Oaten pipe, refusing a Siluer Trum­pet, in weake meanes, and not in strong; that the strength of the blast might not be giuen to the in­strument wherein he blowes. Vpon Elisha he blew in the sound of a musicall Instrument, 2 Kings 3. vpon Peter, in the looke and cast of Christs eye: vpon the Apostles, in prayer, Acts 2. vpon Iosiah, in hearing the word read: vpon Cornelius and his company, in hearing the word preached, which is the most common instrument in which this sweet breath blowes: vpon Mary, in the sweet salutation and congratulation of Elizabeth, Luke 1. For, as many are infected with contagious diseases, by the very breathing of others vpon them: so many Christians are possessed of the holy Ghost, by the Saints sweet breathing vpon them, as the Dis­ciples receiued the holy Ghost by Christs brea­thing vpon them: vpon some hee breathes in the sweet melody of Psalmes, as contrarily the Diuell breathes on others in the vse of filthy and vncleane songs. See Ephes. 5.18.19. Be fulfilled with the Spi­rit, speaking vnto your selues in Psalmes, &c.

5. In regard of the time of his vvorking.5. In regard of the time of working. As the Winde rises at all seasons and houres, in the mor­ning, at noone, at the euening: So God hath his times to blow the life of grace into his elect. Into some at the twelfth houre, as in the theefe on the Crosse, into whom hee beganne to blow in this life, when hee was breathing out the other. A man [Page 135] cannot prescribe the Winde his time, when it shall beginne to blow: No more can wee the Spirit of God, no though hee haue begunne to blow in vs already: for this freedome of blowing is true, not onely at the first blast in our first conuersion, but also of all the rest afterward. How often doe wee call vpon this Winde, as the Church, Cant. 4.16. to arise, to come, and blow on our Gardens, and yet it arises not sensibly? How often doe wee lay our eares to the Trumpet wherein hee vses to blow, and yet cannot heare his sound? So the Church, Cant. 5. gapes to drinke in this Winde, seekes af­ter it in her bed, among her companions, among the Watch-men, in the vse of all meanes, and yet the time for the Spirit to blow was not come: But when shee had wearied her selfe in the vse of all meanes, and was almost out of hope, then on the sodaine came the sound of this Winde, the voyce of her beloued. So, Acts 2.2. hee came sodainely, rushing on them: So in that blessed Martyr (of whom M^r. Foxe reports) that vsing all meanes and endeuours, could get no comfort, nor feeling of Gods loue; at length, going to the stake, feeling the Winde on a sodaine to rise in his heart, and to blow, hee cryed out, Hee is come, hee is come.

Howbeit, as the naturall Windes blow most or­dinarily at the Spring and Fall: for in Winter not so much winde, because the earth is bound with cold, and so the vapour, the matter of the winde, cannot ascend: so likewise in some sort is it here. Our hearts haue their winters: when thou hast a colde, congealed, winter-like, frozen, and be­nummed [Page 136] heart, there is no place for this Windes blowing; but when good things begin to spring in thee, at thy first conuersion, then commonly doth this Winde blow: As also in thine Autumne, when in death thou art drawing on to thy perfe­ction, then most of all doth this Winde blow, and best of all, as in olde Iaakob and Dauid, in their Swan-like songs, like the Sunne-shine, pleasantest in the setting. The naturall Winde when at stron­gest, beginnes to faint and languish, and the nearer it growes to an end, the weaker is the puffe: But contrarily, the last act of the Spirits blowing in vs at death, is the strongest, like Christs last act of breathing on the Crosse, which was with a strong cry, contrary to the course of nature.

Vse 1. Murmure not at Gods mercy, and boun­ty in spirituall grace to any: It is in vaine to re­pine against the blowing of the Winde; who so mad, as to striue with it? Who was I (saith Peter, Acts 11. to the Iewes, that were angry with this Winde for blowing on the Gentiles) that I could let God?

Vse 2. Tye not Gods Spirit to any outward meanes, neyther limit him to thine owne times: for hee is euery way free in his blowing. As Mari­ners lye patiently in the Port many dayes, yea, many weekes together, for the Winde; so must thou for the working of the Spirit, as those sicke men, for the mouing of the Angell in the Poole, Iohn 5. This was the counsell Christ gaue his Dis­ciples at his Ascention, Acts 1. to wait at Ierusalem for the blast of this Winde. Wee are impatient of [Page 137] delayes, and if wee feele not the coole blasts of this Winde in our extremity, wee dye presently: But wee must know that the blowing of this Winde, is worth the waiting for, and that it blowes freely, according to his owne pleasure.

Vse 3. When wee feele this Winde to blow vp­on vs, let vs be wise to take the aduantage of it, as the water-men doe, when tyde flowes, and winde blowes. As they could not make it beginne to blow when they would, so neither continue blow­ing so long as they will, and therefore they take the aduantage of it while it holds: So is it in the blasts of the spirituall Winde; wee haue it not at command, to blow when, nor how long we will. As soone as euer therefore thou perceiuest it to blow, hoyse vp sayles, launch forth, now get thee to prayer, to reading, to meditation, euen now in the heate of thy good affections, quickened with the sweet and vitall blasts of this Winde. How comfortably should we pray, admonish, meditate, and performe any Christian duty, if wee would thus take the opportunitie? That holds not true of the spirituall, which Salomon speakes of the naturall winde, Eccles. 11.4. Hee that obserues the winde shall not sow; yea, here it is euer good to obserue the winde, when wee goe about any spirituall duty.

Vse 4. Here is comfort: First, when thou feelest no motions of the Spirit, or weaker then at other times; for the Spirit is like the Winde, sometimes blowing more, sometimes lesse, sometimes not at all, as it will it selfe. Secondly, when the aduersaries of the Saints, ghostly or bodily, doe resist the grace [Page 138] of God in them: Alas, they but blow against the Winde, they shall not preuaile; the Spirit of God will blow in h [...]s Chi [...]dren for all them, and with such a powerfu [...] b ast as shall blow downe them to hell, as wee see in the History of Stephen, Act. 6. and 7.

3. The Spirit and Winde compa­red in reg [...]rd of their sensible­n [...]sse to the fee­ling & hearing.3. The third thing wherein the Winde and the Spirit are compared, is this: That as the Winde blowes sensibly to the feeling and hearing, [Thou hearest t [...]e voyce thereof, that is, the sound,] so like­wise doth the Spirit, so that his voyce may also be heard, and the sound hee makes, blowing in the hearts of his.

The voyce of the Spirit two-folde.This Voyce is eyther

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

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

1. A terrible, blustering, shaking voyce, snib­bing,1. Correcting. checking, rebuking, making our eares to tingle: And this is, when eyther at our first con­uersion, hee conuinces vs of our former sinnes, Iohn 16.8. or afterward, of our slips and infirmi­ties. This voyce Ionah heard, Ion. 4.4. Doest thou well to be angry? When then secretly wee heare such checkes as these, Doe you well to be thus im­patient, tetchy, vaine-glorious, proud, worldly, vncleane, colde and carelesse in Prayer, in gouern­ment of family? &c. then wee heare the voyce of the Spirit. This is a cold and pinching blast.

2. A milder and sweeter, directing,2. Directing. perswading, alluring voyce, whereof Isay speakes, Isay 30.21. [Page 139] And thine eares shall heare a word behinde thee say­ing, This is the way, walke yee in it: This is the sweet directing voyce of the Spirit, in the secret sugge­stions of the same: So Hos. 2.14. I will allure her, and speake friendly vnto her. When then wee feele any good motions warming our harts, and vrging vs to this or that good duty, this is the sound of that blessed Winde.

3. A comforting3. Comforting. voyce, like that of Christs, Mat. 9.2. Sonne, be of good comfort, thy sinnes are forgiuen thee: This is that testimony of the Spi­rit to our Spirits, that wee are Gods Children, Rom. 8.16.

4. An humble and submissiue,4. Praying. but yet feruent voyce in prayer, Rom. 8.26. The Spirit it selfe ma­keth requests for vs with sighes which cannot be ex­pressed. This last voyce is giuen to him because he is the cause of it in vs: That breath which we blow out into Gods eares in prayer, the Spirit first blowed into vs by secret inspiration.

2. Open Voyce, 2. Open. which is as it were the noyse and sound of his feet, in the practise of good duties, wherin the inward graces of the hart doe discouer themselues, as 1 Kings 14.6. the Prophet by Gods direction knew Ieroboams wife by the sound of her feete, so may wee know the Spirit by this sound; for the graces of the Spirit of Christ are his foot­steps, Psal. 89.51. The foote-steps of thine An­noynted.

Vse. 1. Against the Papists, that teach none can know certainly whether hee haue the regenerating Spirit or no: But Christ here shewes, that they [Page 140] who haue the Spirit, doe plainly and sensibly per­ceiue him and his workings in them, euen as our outward man perceiues the winde.

Vse 2. Against others, that will bragge of the Spirit, and yet no voyce, no sound of the Spirit can be heard: Can the Winde blow, and not be heard? Can the Winde be hid? As Salomon setteth out the wickednes of an euill woman, by the winde, that it cannot be hid, Pro. 27.16. So likewise here Christ setteth forth the grace of the Spirit in the regenerate.

Vse 3. Since euery good action, yea word, or thought, is the blast of this Winde, and the voyce of the Spirit in vs, 1 Cor. 12.3. let the wicked take heede how they diride and scorne the grace of God in his: For in so doing they deride the voyce of Gods Spirit, and despise the foot-steps of his An­noynted, Psal. 89.51.

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

Obiect. The Philosophers seeme to know whence the Winde comes.

Ans. Yea, but they vary among themselues about the originall: And the most that can be said is but probable. Againe, to grant them that the Winde comes out of the earth, being an exhala­tion drawne vp by the Sunne, and after driuen backe by the coldnesse of the middle Region, yet out of what part it was first drawne out, and in what determinate place it first beganne to blow, who can tell? Salomon seemes to illustrate this [Page 141] speech, Eccl. 11.5. As thou knowest not the way of the winde, nor how the bones doe grow. Wee know the matter whereof the bones of the Infant are fra­med, viz. seede; but wee know not how, nor in what order and fashion: So, though wee may know in generall the matter of the Winde, yet how and in what manner euery thing therein is carryed, is secret.

The Reddition of this similitude is this: Euen so know wee not in what manner the Spirit regene­rates vs.

God will humble vs in many things, not onely Doct. 1 diuine, but euen naturall, and in common vse,God humbles men vvith ig­norance in ma­ny things. with ignorance: As here in the matter of the Windes, so in the Load-stones drawing of iron; in that little fish the Remora, the stay-ship, that will arrest a ship when it is going full saile; in the Figge-tree taming the wilde Bull, and generally in the formes of all things. A iust punishment of our pride in af­fecting and aspiring to knowledge too high for vs. If in Nature such secrets, what then in Grace? Let vs not be too curious in prying into Gods Arke, lest we smart, like the Flye fluttering about the candle: for God is a consuming fire to those that will be sporting themselues in the quirkes of their wit, about his sacred mysteries: Let vs wait till the life to come, and then the veyle shall be ta­ken from off our eyes; in meane time humble ig­norance is better then proud curiositie.

As the way of the Winde is not knowne in this Doct. 2 regard, that a man can iustly determine the very first moment of the first blast: so likewise it often­times [Page 142] fals out here,Euery man cannot precise­ly set dovvne the time of his conuersion. that a man cannot directly set downe the precise time of his first spirituall con­ception. That of our Sauiour is excellent for this purpose, Marke 4.26. So is the Kingdome of God, as if a man should cast seede into the ground, and should sleepe, and rise vp, and the seede should spring and grow vp, hee not knowing how. Some­times the Spirit windes in himselfe secretly into our hearts, and makes no noyse in his descending vpon vs, but comes stealing in, as Christ vpon his Disciples, the doores being shut. Otherwhiles the doores are broke open with a mighty noyse, and hee comes rushing in, as Acts 2.1.

Doct. 3 As the way of the Winde is not knowne in re­gard of the extent, how farre it will goe: so here likewise. Little know many of Gods Children, what will be the issue of those holy motions they are inspired with: As Sampsons parents knew not what would be the end of his affection to the Philistim, Iudg. 14.4. what intent God had, and what hee would bring it to at last. So oftentimes the Sampsons of the Lord themselues, his heroicall Worthies, know not how farre the blast of the Spirit in them will reach. Little did Luther thinke, that his zeale against Indulgences, should at length haue blowne off the Popes Crowne. That blast of the Spirit that then blowed in Luthers heart, the force of it still remaines, and we know now that which Luther knew not, whither it shall goe, euen to the very fleaing of the Romish Whore.

Hitherto of Christs Defence of his Assertion, against the first Reply of Nicodemus.

Now followes his Defence against the second.

The Reply is laid downe.

See how vnreasonable ignorant men are,Doctr. Ignorant men are vnreasona­ble. euen pleading for their naturall Reason; as here Nico­demus. Christ had vsed excellent reasons and si­militudes, Nicodemus troubles himselfe neyther with his demonstrations nor illustrations, but though he cannot answere them, yet remaines wil­full, holds the maine conclusion hee held before, and comes with his twice sod Coleworts, How can these things be? Christ answered this obiection be­fore; to vvhat end is it now repeated? What a Pharisee to play the Cuckoe? But thus it is, though Agrippa be conuinced, and halfe perswaded, yet hee will not yeeld: All Pauls sweet words are lost.

Christs Defence followes.

This Defence of his is not any longer by prouing, but by reprouing and vpbraiding him.

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

As if hee had said, since thou art so peruerse, I will giue ouer reasoning, and fall a chiding with thee for this grosse ignorance of thine: Shamefull is it, that thou a teacher shouldest not yet know these things; but much more shamefull is it, that when thou art taught thou wilt not learne, and wilt adde to thy ouer-grosse Ignorance, grosser In­fidelitie.

His Ignorance is amplified,

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

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

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

It is lavvfull to vpraid our brethren vvith their defects, so that foure cautions be obserued. Ans. Yes, so these cautions be obserued: First, that wee doe it not insultingly, to grace our selues in our brothers disgrace. Christ did not so here: For alas, what great matter for Iesus Christ, the eternall Sonne of God, to be before Nicodemus in knowledge? Secondly, that in regard of our owne wants, and the conscience of them, we doe it more sparingly. Christ was omniscious, the best of vs are ignorant; and therefore in blaming others, remem­ber we our owne wants, and blame them. Thirdly, [Page 145] that wee vpbraid not repenting and humbled sin­ners, who happily exceede in vpbraiding them­selues, but the bold, impudent, and proud, plea­sing themselues in their wants: As here Christ did Nicodemus that stood in his owne light, and flatte­red himselfe for his wit and reason. Fourthly, wee must doe it with commiseration, as if giuing a me­dicine to a sicke man: So did Christ here, seeking to regenerate Nicodemus, which could not be till hee were thus humbled. And thus also did hee, Marke 16.14. Luke 24.25. his Disciples. And Paul the Hebrewes, Heb. 5.12.

Ignorance of the grounds of Religion is a shame­full Doct. 1 thing in those that haue meanes, the word and ministry thereof, Heb. 5.12. Thinke not that igno­rance shall excuse, when Christ thus vpbraids with it: And yet how many that will be ashamed of other ignorance, but not of this? This is the fault of our times; the first elements of Religion are not knowne, no not of many professors: and so a Sermon to them is as a Greeke Lecture in Ho­mer would be to a boy neuer entered into his Greeke Grammer.

Knowledge is a most necessary and speciall gift Doct. 2 in a teacher, chiefly of the grounds:Knovvledge necessary in a Teacher. such as was this doctrine of Regeneration, the maine end of the ministery. Hos. 4.4. God refuses the ignorant Priest for being a Priest vnto him: And Leu. 21.17. A blinde man might not be Priest; the blinde­nesse of the body figured this of the minde. Deut. 22.10. An Asse might not be coupled with an Oxe in plowing: No ignorant and [Page 146] doltish Asses may plow in Gods Field, the Church.

Vse. A checke, first, to dumbe Ministers; second­ly, to others, who though they preach, and inter­pret, as Nicodemus did, yet alas, how raw are they in the very Catechisme; whilest as the Pharisees plodded in their Rabbies and their Talmud, so these in Postils, in Controuersies, in the Fathers, and Schoole-men, neglecting the very grounds of Faith in the Scripture? Some scorne the Cate­chisme, as too meane, and affect a profounder lear­ning, as they thinke: But Nicodemus for all his Pharisaicall learning is called backe to his Cate­chisme. Others labour onely to get some few flowers and quirkes of wit, that they may be able to make a pleasing discourse, when God wot they haue no grounded knowledge, 2 Cor. 11.6. Though I be rude (saith Paul) in speaking, yet not in knowledge. But many teachers may inuert it now; Though rude in knowledge, yet not in speaking.

Doct. 3 Euery one must labour to be rightly qualified, according to his place and calling: A foule shame for a mans carriage to be anemalous and exorbi­tant from his calling, which is a rule to euery one: The Stage-players on the Stage keepe a decorum; the King goes, lookes, speakes as a King, so the slaue: Shall they doe that on the Stage, which Christians shall not doe in their liues? Thou a teacher, sayes Christ, and thus ignorant? so, you a great personage, and giue so little good example? you a Professour of Religion, and nourish such infirmities? you such a ones seruant, liuing in [Page 147] such a family, vnder such meanes, and you so prophane?

The vpbraiding with Infidelitie followes, am­plified:

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

Where is the preuenting of an Obiection.

Obiect. You that twit mee with ignorance, take heede you be not ignorant your selfe, and take not vpon you to speake that you well vnderstand not your selfe.

Ans. No, though you Pharisees doe often so, yet measure not others by your selues; Wee, I, and all Gods faithfull Ministers, wee speake nothing but that whereof we are as fully assured, as if with our eyes wee saw it; and yet for all this we cannot be beleeued.

Ministers ought to be most perswadedly assu­red Doct. 1 of the doctrine deliuered by them:Ministers must be assured of their ovvne doctrine. How else shall others? Or how shall they sustaine opposi­tion without, if there be opposition within in their owne hearts? Our Gospell was with much assurance, 1 Thes. 1.5. Christ indeede had a speciall priui­ledge, yet wee also must haue it in our measure: So that we must be able to say with Iohn, 1 Ioh. 1.1. That which our eyes haue seene, (though our eyes must ake againe in reading and studying the word, before we can get such assurance,) yea, that which our very hearts haue felt: for in the matters of [Page 148] Faith, Regeneration, and Repentance, onely the experimented Preacher can speake with assurance: Others speake but like Parrots, or as men in their dreames. And see wee here the fruit of this power­full and confident assurance in preaching: Christ hereby discharges himselfe, and layes all the blame vpon the Iewes themselues for not beleeuing. If thou preach the word coldly, faintly, doubtfully, dreamingly, not knowing by Faith and happy Ex­perience in thine owne brest, what thou sayest, the blame of thy hearers infidelitie lyes as well in thee, as in them. For, marke Christs speech, Wee speake that wee know, but yee receiue not our witnesse; Im­plying that they had some reason, in a manner, not to receiue it, if it had beene otherwise deliue­red then vpon certaine knowledge. This same as­sured knowledge makes a Preacher bold, resolute, and couragious.

Doct. 2 See the successe that often the most powerfull preaching hath,The successe that often the best preaching hath. Yee receiue not our witnesse: Lord, who will beleeue our report? Is. 53.1. O fooles and slow to beleeue, &c. Luke 24.25. We are slow-faiths to beleeue the Gospell, but quicke-faiths to beleeue lyes and vanities: How easily doe wee beleeue su­perstitious fooleries, void of all sense, as that if an Hare crosse our way wee shall haue ill lucke, and a thousand such like? But in our dangers, to beleeue that God will be with vs, and relieue vs, if wee flye to him, this will hardly sincke into our hearts.

Vse. Be not offended at the paucity of belee­uers, or if vaine and foolish Preachers haue more [Page 149] credit with people then the sound: So had the Pharisees more credit then Christ.

Marke how Christ speakes to Nicodemus in the Doct. 3 plurall number, Yee receiue not; Ministers are oftentimes guilty of peo­ples sinnes. blaming him that was a teacher for the infidelitie of the people: So, Reuel. 2. and 3. all the blame of the Churches is laid vpon the Angels of the seuerall Churches. Diogenes seeing a Scholler behaue himselfe vnhap­pily, strucke his Master. It is Aaron that hath made the people naked: and from the Prophets of Ierusa­lem is wickednesse gone forth into the whole land, Ier. 23.15. Let all Ministers, Magistrates, and Su­periours, that stand charged with others, thinke of the weightinesse of their charge, and strictnesse of their account, and tremble.

The Sense. Earthly things.] Partly in regard of the matter, yet not simply, but comparatiuely in regard of other points: partly in regard of the manner of speaking, because of his similitudes from naturall Generation, Vers. 3. from Water, Vers. 5. from the Winde, Vers. 8. And so wee may per­ceiue what is meant by heauenly things.

The words containe a second amplification of his infidelitie, from the facilitie of the doctrine de­liuered, both in regard of matter and manner. It is brought in by way of Anticipation.

Obiect. Though thou thy selfe art certaine of these things, yet thou doest vtter them in such an [Page 150] homely fashion, vsing such countrey similitudes, as are nothing fitting for the Atticke eares of Pha­risees: Another stile would sooner perswade.

Ans. Nay, if my plaine earthly stile, creeping on the ground, will doe no good, much lesse would a darker and a loftier: If yee will not beleeue that which is familiar and easie to your vnderstandings, what hope of your beliefe in doctrines and stiles aboue your capacities?

Doct. 1 The great choise and varietie of doctrines in the word of God:The variety of doctrines in Gods vvord. There are heauenly things, and there are earthly: milke for children, and meate for strong men: deepe waters for the Elephant to swimme in, and shallow foards for the Lambe to wade thorow: There are high mountaines and low valleyes. So sweetly hath God mixed hard and easie together, that hee might prouide both against the loathsomnesse of some, that would haue beene cloyed, if all had beene easie; and against the weakenesse of others, that would haue beene discouraged, if all had beene hard. Doest thou scorne earthly things? here are heauenly things for thee, if thou haue Eagles wings and eyes. Art thou afraid of heauenly things? here are earthly things wherein thou maist safely conuerse. Why should the Papists driue away any from the Scrip­tures? Haue they earthly vnderstandings? here are earthly things fit for them. Many places are there in Scripture that are more obuious to the vnderstanding of the plaine Husbandman then of the Scholler, and where the Husbandman must be the Schollers Commentary, as in comparisons [Page 151] drawne from the Plough, the Flayle, the Fan, &c. wherein many Schollers are ignorant. If the lear­ned man impropriate to himselfe the Scripture, yet the earthly Husbandman will lay claime to these earthly things, as his more proper portion.

Ministers should vse a plaine and familiar stile, Doct. 2 attempered to the vnderstanding of the simple:Ministers must descend to peo­ples capacities. As nurses vse to stammer and lispe with their children; See Is. 28.10.11. What an absurdity to haue a golden key which will not open the doore, and to refuse an Iron one that will? The end of all speech is to conueigh our sense to the vnder­standing of those to whom wee speake. As ridicu­lous to preach to simple people in a darke dialect, as to tell a tale in French to a man that vnderstands onely English. As here direction is giuen to Mini­sters for the character of speech in generall, so in particular for similitudes, that they should not be darker then the thing it selfe is which they should illustrate, as when drawne from Poeticall Fables, from diuers things in Philosophy, vnlesse they be made easie to the peoples vnderstanding. Simili­tudes for them must be from common things wherein they are beaten, according to Christs ex­ample. If Ministers speake plainely, then doe they also free themselues, and may iustly charge the people not beleeuing; as here Christ does: Other­wise the fault is as much, if not more, in their tongues, then in the peoples eares.

Hitherto the interrupted discourse of Christ: Here beginnes the continued, whereto he seemes to make way Vers. 12. for there hee seemes to di­uide his whole speach into earthly things, whereof hee hath dealt before in his former interrupted dis­course, and into heauenly things, whereof he deales in the continued discourse ensuing; for hauing said, If I should speake heauenly things, Nicodemus might be ready to thinke, what can you speake heauenly things? Are you so furnished with heauenly My­steries? I pray let vs heare some of them. Christ therefore in this Verse both proues that hee is able, and onely able to deliuer heauenly things, and be­ginnes to set downe those heauenly things: to wit, The doctine

• 1. Of his two Natures, and their per­sonall vnion, Vers. 13.
• 2. Of his Offices,
  • Propheticall, V. 13.
  • Priestly, V. 14.17.
  • Kingly, Ver. 18.

These are heauenly things indeede, in compa­rison whereof that of Regeneration might be cal­led but earthly. And besides the similitude here vsed, Verse 14. is not earthly, as Verse 8. from a na­turall thing, but heauenly from the brasen Serpent, a diuine institution vnder the Law.

The Sense. No man hath ascended into heauen.] That is, vnderstood heauenly Mysteries, as Prou. 30.4. where ascending into heauen, is made all one with knowing of holy things, in the third Verse.

The Reasons of the sense of this Phrase.

First, because the plot of the Gospell was first drawne in heauen, and lay there hid in Gods brest, Ephes. 3.9. from all eternitie: secondly, because the knowledge thereof brings to heauen: thirdly, be­cause in the learning of it wee must abstract our mindes from all earthly matters, and put on an heauenly disposition of minde, Psal. 119.19.

The first heauenly Mysterie is concerning the Propheticall office of Christ, that hee onely, and none else, is able of himselfe, to vnderstand the Mysteries of Gods kingdome, and so to reueale them to his Church, whereby hee makes good his speech in the former Verse.

Heauen, that is, the doctrine of saluation,Doct. The doctrine of saluation be­yond the reach of nature. is im­penetrable to the wit of man, out of Christ: Wee are all blinde men, groping in the darke, that not onely not finde that they seeke, but fall into some pit, or rush against some post: Oh how vnsearchable are his iudgements, and his wayes past finding out! Rom. 11.33. Who is his counsellour? None but his Sonne in his bosome. Man can pierce the earth, and the seas, and ascend into the ayrie and starry heauen; but there is hee at the highest: the third heauen, Paradise, hee cannot get into, and enter into Gods Cabbinet, hee wants a key to open it, Iohn 1.18. No man hath seene God at any time, the onely begotten Sonne which is in the bosome of the Fa­ther, he hath declared him.

Vse 1. Humiliation euen to those of greatest parts: Though their wit can reach all other things, yet here it is too short. Therefore wee must deny [Page 154] our selues, and become fooles that wee may be wise, glorying onely in Ithiel and Vcal, and confes­sing our bruitishnesse with him, Prou. 30.1.2.3.4. Surely I haue not the vnderstanding of Adam in me, neyther haue I learned the knowledge of holy things: who hath ascended into heauen? or who hath descended to impart the secrets there learned? who but Ithiel and Vcal, that is, Christ. Wee may quickly, with Dauid, see the end of all worldly perfection, but Gods Commandements are exceeding large, Psal. 119.96. Therefo [...]e trust not thine owne wit in spirituall matters, out hang on the mouth of Christ.

Vse 2. Yet here is comfort, that Christ hath as­cended into heauen, and entred into Gods owne bosome, for this hee hath done for all our benefits. And that which Maximilian dying added to this place, vnderstanding it of Christs bodily ascen­tion, No man hath ascended but the sonne of man, and said hee, all that beleeue in him, the same is true also vnderstanding it of diuine Mysteries. And in this sense may wee say, as well as Bernard in the other; Etsi solus, at profecto totus intrabit, nec os comminuetur ex eo: Although hee shall enter in alone, yet shall hee enter in whole, neyther shall a bone of him be broken. Now the faithfull are as it were the bones and flesh of Christ. As they then by plowing with Sampsons heifer, found out his Riddle, so shall we Gods, by consulting with Christ: The more in­terest thou hast in Christ, the more shall bee thy sauing knowledge: The secret of the Lord is with them that feare him, Psal. 25.14. Shall I hide from Abraham, &c. Gen. 18. If thou be Christs, hee will [Page 155] acquaint thee with all necessary truth at least, Iohn 15.15. But what hope can any impenitent sinner haue of any sound knowledge?

The second heauenly Mysterie is concerning the two natures, and their vnion in Christ.

1. His diuine nature in these words; He that de­scended from heauen: His man-hood was framed in the Virgins wombe; therefore that descended not from heauen.

Obiect. The diuine nature, filling all places, can­not be said to descend locally.

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

2. His humane nature, in the words, Sonne of man: which shewes that hee was not immediately and miraculously framed by the power of God, as Adam, who though hee were man, yet not the sonne of man, but was conceiued of the seede of the Virgin, and so was not onely man, but the sonne of man.

3. The vnion of these two natures is implyed, when hee sayes, The Sonne of man, which is in heauen. The humanity of Christ was now on earth, how then can hee say, The sonne of man is in heauen, but in regard of the vnion, whereby it comes to passe? that that which is proper to one nature, is giuen to Christ, denominated from the other: So, Act. 20. God purchased his Church with his bloud, and yet onely the humanitie was passible. The Lutherans [Page 156] therefore can no more by this place proue, that Christs humanitie was in heauen now when hee spake to Nicodemus on earth, than by that other place any may proue that the God-head suffered.

The third heauenly Mysterie followeth, concer­ning the Priestly office of Christ, in offering vp him­selfe on the Crosse, and the benefit thereof to vs, by comparison to the brasen Serpent. It stands thus: As the brasen Serpent was by Gods ap­pointment, lifted vp on a Pole in the wildernesse, that the Israelites, stung with fiery Serpents, might by looking on it be healed; so must Iesus Christ be lifted vp on the Crosse, that the sinner stung with sinne, by beleeuing on him crucified, might liue eternally.

In this Comparison are matched,

1 1. The stung Israelite and the guilty sinner. The stung Is­raelite and the guilty sinner matched in two things.

1. As the Israelite stung, had death in his bo­some, and lookt for nothing else: so in the same fearefull estate is the guilty sinner, stung with sinne. Hee is the sonne of death, and abides in fearefull expectation of it, Heb. 2.14. yet here is some diffe­rence, that this sting is not alwayes felt of the sin­ner, as was that other of the Israelite.

2. The Israelite in the desert wanted all meanes of cure, and had not God appointed that Serpent, they had perished: As shiftlesse and helplesse is the [Page 157] poore sinner, as wee see in Adam, Gen. 3. till God shew vs his Christ.

2. Brasen Serpent and Christ: For,

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

2. No likelihood that a brasen Serpent should heale the stinging of a liuing fiery Serpent; nay,Christ and the brasen Serpent matched in 7. things. some write, that it is deadly for those stung with a Serpent to looke vpon brasse: So it may seeme against reason, that life should come to vs by ano­thers death, health by anothers sicknesse.

3. The Brasen Serpent had the likenesse of a Ser­pent, but not the poyson: So Christ came in the similitude of sinfull flesh, void yet of all sinne.

4. The Brasen Serpent was lifted vp on a Pole: So Christ was likewise lifted vp, first, on the Crosse, in the publique view of all the people: secondly, hee and his Crosse, were, and still are, lifted vp in the publique Ministry, Gal. 3.1. This also Christ seemes to imply here; As Moses the Legall Mini­ster lift vp the brasen Serpent, so must the Mini­sters of the Gospell lift vp Christ, as it were on high, to be seene of all men: But alas, many lift vp themselues, not Christ.

5. As the poyson of a Serpent was healed by a Serpent; so the sinne of man by man, Rom. 5. 1 Cor. 15.21. yet here is difference, that Christ had power in himselfe to heale vs, which the bra­sen Serpent had not.

6. The Brasen Serpent was not the deuice of any Israelite, but of God himselfe: So is the death of Christ the ordinance of God; no man could [Page 158] euer haue found out such a meanes of saluation.

3 3. The Israelites looking on the Serpent, and the sinners beleeuing in Christ.The Israelites looking, and the sinners be­leeuing com­pared in 7. things.

1. The Israelite was healed onely by looking; so the sinner is iustified onely by beleeuing.

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

3. The Israelites before they looked vp to the brasen Serpent for helpe, first, felt themselues stung, and secondly, beleeued that God would heale them by that Serpent: So the sinner must first feele himselfe a sinner, be burdened and heauy laden, Mat. 11.28. before hee will or can come to Christ: A man that feeles not himselfe sicke, seekes not to the Physitian. Secondly, hee must beleeue that in Christ there is all sufficient helpe.

4. The stung Israelite looked on the Serpent with a pittifull, humble, crauing, wishly eye, wee­ping also for the very paine of the sting: with such an eye doth the beleeuing sinner looke on Christ crucified, Zech. 12.10. They shall looke on him whom they haue pierced, and shall lament, as one mourneth for his first borne. Faith is not a fond fantasticall imagination that Christ dyed for thee, but it is an earnest, affectionate, and intentiue fastning of thy minde on Christ, euen as the stung Israelite fast­ned his eye on the brasen Serpent, or as the sicke man lookes on his Physitian when he desires ease. This Metaphor excellently expresses the nature of Faith; for in the eye is not only contemplation, [Page 159] but affection, loue, sorrow, desire, expectation. Such a Faith then, as is onely a conceit of the braine is vaine and idle.

5. The Israelite by looking on the brasen Ser­pent, receiued ease presently, and was rid of the poyson of the liuing Serpent, and so therein was made, like the brasen Serpent, void of all poyson: So the beleeuer, by looking on Christ, is eased of his guilty accusing conscience, Rom. 5.1. and is transformed into the Image of Christ, 2 Cor. 3.18.

6. Euen the squint-ey'd or pur-blinde Israelite was healed; so the weake beleeuer, being a true beleeuer, is healed by Christ.

7. Though the Israelite were stung neuer so of­ten, yet if hee looked vp to the Serpent, hee was healed: As wee are daily stung by sinne, so wee must daily looke vp to Christ crucified: Euery new sinne must haue a fresh act of Faith and Re­pentance.

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

1. By looking they liued, but yet so that after they dyed; but here by beleeuing in Christ, wee gaine an eternall life.

2. They looked on the Serpent, but the Ser­pent could not looke on them; but here, as thou lookest on Christ, so hee on thee, as once on Peter, and on Mary and Iohn from the Crosse, and thy comfort must rather be in Christs looking on thee, then in thy looking on him

Vse 1. For instruction what to doe when stung [Page 160] in conscience, and when Death it selfe comes to sting thee, and is in stinging thee: thou must then lift vp the eye of Faith vnto Christ, and hee will cast downe the eye of grace on thee, and driue away all the poyson from thee: thou must then say as Iehoshaphat, I know not what to doe, but mine eyes are lifted vp to thee lifted vp on the Crosse, and there triumphing ouer this Sathan, and ouer this Death. Many when they are stung by the old Ser­pent, goe to looke on this idle sight, and that vaine Booke: But this is to put more Serpents into their bosomes to sting them worse. The onely way is to looke on Christ crucified.

Vse 2. It is comfort to those that doe beleeue: No poyson can hurt them, Marke 16.18. They may walke on the Basiliske, Psal. 91. As the Israe­lites might insult ouer the Serpents, when once they had the brasen Serpent; so now may the true beleeuer triumph in Christ, and may say with Si­meon, Lord, now lettest thou thy seruant depart in peace, for mine eyes haue seene that sauing thing of thine: and with Paul, O Death, where is thy sting? Be thy sinnes neuer so great, looke on Christ, and thou shalt haue helpe, as they that were stung most dangerously were healed by looking on the brasen Serpent.

Vse 3. Tryall whether wee beleeue in Christ or no, then shall wee finde ease, peace, and comfort of Conscience, and the blessed beginnings of eter­nall life in vs. As long as the poyson of the old Serpent remaines in men, let them talke of their Faith in Christ as long as they will. If the sting [Page 161] of the Serpent stickes in thy flesh, thine eye stickes not in Christ crucified.

In the 14. Verse hee had said, that Christ must be lift vp, that is, dye on the Crosse: It might be asked, why must hee? what is the reason of the necessitie? Christ here answeres, the loue of God to the world.

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

Loued the world.] By the world I vnderstand mankinde, fallen in Adam, as Tit. 3.4.5. it is called [...], not that euery particular man was thus loued; for onely the Elect haue Christ giuen to, and for them: But in giuing Christ for them onely, hee shewed his loue to the whole kinde, which otherwise had perished, and now does not, because some are saued. [So loued.] By loue vn­derstand onely pitty and compassion to poore man in his misery. This affectionate compassion is set forth; First, by comparison of the parties lo­uing and loued: God, most high and holy, loued the base and wicked world. Secondly, by the mea­sure of it: Hee so loued, that is, so infinitely, so tran­scendently, so incomprehensibly. So Heb. 12.3. Looke on him that suffered such contradiction; as if he should haue said, such as cannot be sufficiently expressed or conceiued: And 1 Iohn 3.1. Behold [Page 162] what loue the Father hath shewed vnto vs. In such like speeches there is a speciall Emphasis. Thirdly, by the fruit of his loue, it was no lip loue, but a giuing loue, That hee gaue. Yea, but some things are not worth the giuing. Fourthly, therefore by the worthinesse of the gift, that hee gaue his Sonne, yea, and his onely begotten Sonne: And that to stand in our stead, and to dye on the Crosse for vs, as appeares by the 14. Verse. Yea, but though neuer so excellent a gift be giuen, yet if it be not of vse, and profit, to whom it is giuen, it doth not so te­stifie loue; Therefore, Fiftly, it is set forth by the benefit that comes to vs by it: first, not perishing: secondly, hauing eternall life. But perhaps though this gift brings so great profit, yet they to whom it is giuen, must take some great and extraordinary paines to get it, and then Gods loue is not so great. Therefore, Sixtly, it is set forth by the easinesse of the meanes whereby wee are possessed of the pro­fit of this gift, That whosoeuer beleeueth. Yet if this so worthy a gift, of such inualuable worth to the enioyer, had beene restrained to some few sorts of men, the matter had not beene so much; There­fore, Seauenthly, it is set forth by the vniuersality, that whosoeuer; be he what hee will, so he will but reach forth his hand to take this gift, he shall haue it, and all the comfort of it.

Doct. 1 The ground of our saluation is onely Gods mercy and compassion towards vs in our mise­ry:Onely Gods mercy the ground of our saluation. This was that which made him send Christ himselfe, the authour and finisher of our sal­uation. When man fell, Iustice pleaded for his [Page 163] ouerthrow, but then Mercy pleaded as hard on the other side, and caused God to be affected, not much vnlike to the Israelites, in the case of Beniamin, like vtterly to be desolated; How is this come to passe, said they, that this day one Tribe in Israel should want? Iudg. 21.3. and how shall wee doe for them? So God seeing the ruines of mankinde, in the fall of one man, seduced by the craft of Sathan, with the colourable shewes of good, his bowels earned within him; and, What, said hee, shall one whole kinde of my creatures, and that the most excellent, be thus ruinated? Made I so glorious a creature for no other end, but to be a prey to that hellish Leuiathan? Shall the Diuell thus wrecke his ma­lice vpon me, and rob mee of my chiefest treasure? Shall such a fearefull breach among the tribes of my creatures remaine vnhealed, that the head tribe of all should vtterly perish? Thus Gods ten­der pitty working in him, set his wisedome on worke, to deuise an happy meanes, so to reconcile Mercy and Iustice in himselfe, that vnhappy man, at variance now with him, might be reconciled, and brought againe into fauour. This is that which is meant, Tit. 3.4. When the loue of God to man­kinde appeared. And it is excellently set forth, Ezek. 16.6.7.

Vse 1. This must humble vs: There is nothing in vs to moue God to mercy but our misery. Away with the pride of the Papist, that talkes of fore­seene merits. No, God so loued the world.

Vse 2. It is for comfort, and that three-folde: First, that our saluation is certaine, because it is [Page 164] founded vpon an vnchangeable ground, The loue of God: for alas, how mutable are wee? There­fore the Papists grounding saluation vpon our selues and our-owne workes, doe withall teach vn­certaintie of saluation. Well might I doubt, sayes Bradford, of my saluation, feeling the weaknesse of my faith, loue, hope, &c. if these were the causes of my saluation. Secondly, that if God had pitty towards thee when out of his Christ, and his ene­my, what then, now being in Christ, and his son? Rom. 5. Thirdly, when thou feelest thy great vn­worthinesse, and beginnest to despayre, remember the gracious disposition of God to mercy: when nothing else moued him to pitty man fallen, his owne affection moued him, Isa. 57.18. I haue seene his wayes, to wit, how bad they are, yet will I heale him.

Doct. 2 Gods loue is infinite,Gods loue is infinite. boundlesse, bottomlesse, passing all knowledge, Ephes. 3.19. God so loued, that is, so immeasurably, so incomparably, that wee can haue no similitude to expresse it by: Therefore Paul prayes, Ephes. 3.18. that they may be able to comprehend the bredth, length, and depth of this endlesse Mercy. Wee may quickly wade too farre in other of Gods attributes, as in his Wise­dome, to know why hee did this or that, but in his Mercy neuer can wee wade farre enough. This serues for comfort, when Sathan amplifies thy sinnes, and sayes, thou hast so hainously sinned; vnto that so oppose this so of Christ, God so loued. Gods mercy is farre more infinite then mans sin, Isa. 55.8.9. My thoughts [of mercy] are not as your [Page 165] thoughts [in sinning], my wayes [in mercy] are not as your wayes [in offending], but as high aboue them as the heauens aboue the earth.

Gods loue shewes it selfe in nothing so much, as Doct. 3 in giuing vs Christ to dye for our sins,Gods greatest loue is in gi­uing Christ. Rom. 5.7.8. 1 Iohn 3.16. and 4.10. In this appeares the tender bowels of mercy, Luke 1.78. In Christs pierced side on the Crosse thou maist see these bowels naked, as in an Anatomie. God shewed his loue in the Creation, when hee gaue all the creatures to man, but here in our Redemption he shewes vs greater loue, in that hee giues vs his owne Sonne, our Creator.

Vse 1. Against fond Worldlings, perswading themselues of the loue of God, because of outward belly-blessings: If they felt the waight of sinne, they would know Gods loue could not appeare to them but in Christ, easing them of that burden.

Vse 2. It is comfort to the redeemed of Christ, notwithstanding all their afflictions: They haue yet Christ the maine gift. Dauid, a king, yet Ps. 103. especially magnifies Gods mercy in the remission of sinne. Rom 8.32. Who spared not his owne Sonne, but gaue him for vs to death, how shall he not with him giue vs all things also?

Christ is giuen of his Father vnto death for vs:Christ gaue himselfe to death for vs: Doct. 4 And because what the Father does, the same also doth the Sonne, therefore Christ giues himselfe also, Gal. 1.4. Which gaue himselfe for our sinnes, &c.

Vse 1.And the Vse of it. Labour wee to be affected with this so endlesse loue both of the Father and the Sonne: Truely God doth exalt his loue aboue the loue of [Page 166] naturall Parents, Psal. 103.13. Isa. 49.15. What father would part wholy with his sonne, to giue him as a possession to his friend? But to giue his onely Sonne to his enemie, yea, to giue him to death for his enemy, this is a loue beyond all loues, asto­nishing the very Angels; and this is that which makes Christ set a so vpon this loue, God so loued the world. God infinitely loues his Sonne aboue that wee can loue ours, and yet for our sakes hee puts his deare and onely Sonne to suffer that, the thousandth part whereof wee could not endure should be laid vpon the worst and most vngraci­ous of our Children. See how deare thy soule was to God, when hee thought not his owne, and onely Sonnes bloud too deare a price for its re­demption. Was God so affected with Abrahams loue, in offering Isaac, onely in the purpose, and preparation of his heart; and shall not wee be af­fected with this loue of God, in giuing actually his Sonne to the death for vs, base and forlorne wret­ches? What benefit would the bloud of Isaac doe God? But the bloud of Christ is of infinite bene­fit to vs. How much more cause then haue wee to say of God, as God sayes of Abraham, Gen. 22. Now I know the Lord loueth me, hauing giuen his owne Sonne; yea, and by oath to binde our selues to reflection of like loue in some measure? But what vrge I Gods example? If we haue yet but so much good nature as the cruell cut-throate Publicanes, Mat. 5.46.47. wee cannot but requite loue with loue. But oh the bruitish and barbarous vnthank­fulnesse of the world! If a man hauing vndertaken [Page 167] the burden of some capitall crime for his friend, and therefore also taken his friends name, and ap­parell, and so should be content to suffer death for him; what a monster would wee count that man, for whom all this is done, if hee should come forth, and be one of the forwardest to despight this his friend, to scorne him, reuile him, to spit at him, yea, and to be his hangman? And this is that wee doe to Iesus Christ crucified for our sins, whilest still wee continue in our sinnes. What a shame is this, that God should part with his Son, and his Sonne with his heart-bloud for thee, and thou wilt not part with thy sinfull delights for him? That thou shouldest loue thy sinne better then God did the life of his Sonne? If this loue of Christ constraine vs not, nothing will. Canst thou doe lesse then giue thy selfe to Christ, when Christ hath giuen himselfe to thee?

Vse 2. Here is thy comfort, when thy sinnes presse and pinch thee: Christ hath dyed for thee, yea, hee was giuen to the death for thee by God the Father. What then, though he will not accept of thine owne first begotten, Mic. 6. yet he cannot but accept of his owne onely begotten, and which himselfe hath giuen to thee? As Pilate presented Christ whipped, to the Iewes, with his Behold the man, to moue compassion: so must wee present Christ crucified to the Lord, to moue his compas­sion to vs; Behold what thine owne hand hath done to thine owne Sonne, and say, It is enough.

The fruit of Gods giuing Christ vnto vs, is not Doct. 5 perishing in the destruction of hell, and then the [Page 168] hauing of eternall life: These are made two di­stinct benefits. It doth not follow, that if wee be freed from hell, wee are therefore presently pos­sessed of heauen. When thou alledgest for thy selfe against hell claiming thee for her owne, Christ hath suffered for mee these paines: yea, but saith Satan, for all this thou must not looke for heauen: for thou canst not keepe perfectly the whole Law. Then the answere must be: As Christ hath suffe­red that which the Law threatned, so hath he ful­filled that which the Law commanded; and as by the former he keepes me from perishing, so by the latter hee entitles mee to heauen. By this wee see that without Christ, in our selues, wee are but lost creatures, and that there is no way but perishing for all them that are out of him, as Iewes, Turkes, absolute Papists, and the heathen Philosophers.

The meanes whereby wee receiue this benefit from Christ is Faith; That whosoeuer beleeueth. They are not therefore common to all, but onely to the beleeuer: and Faith is not in all men. By Faith a man is vnited to Christ: Looke then in what estate Christ is, in the same must the beleeuer be, and thence it is, that the beleeuer cannot perish, but must haue life eternall.

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

In the opening whereof briefly consider two things.

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

1. The Act of Faith is foure-fold.Foure Acts of Faith.

• 1. Knowledge and Vnderstanding.
• 2. Iudgement.
• 3. Adiudication.
• 4. Apprehension or Application.

1. Knowledge 1. Knowledge. and Vnderstanding of the Gospell, and the heads thereof; as of Christ, his Natures, his Offices, his benefits. Wee are called Isa. 55.1. to come and buy without money, freely, which is done by the grace of Faith. Now no man will buy hee knowes not what; but we vse to see, and thorowly to looke on things we buy: So here, Knowledge is the beginning of Faith, so that without it a man cannot desire to beleeue, Iohn 4.10. If thou knewest the gift of God, &c. thou wouldest haue asked of him. Therefore as Peter ioynes Knowledge and Faith to­gether, Iohn 6.69. Wee know and beleeue that thou art the Christ: So, Paul couples Ignorance and Vn­beliefe together, I did it ignorantly, through vnbe­liefe, 1 Tim. 1.13. The Popish implicite faith therefore is no better then an vnbeleeuing faith.

Obiect. Heb. 11.1. Faith is the euidence of things not seene.

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

Obiect. Knowledge is a reward following of Faith, Psal. 119.66. And this is the difference [Page 170] betweene Faith and Knowledge, that Knowledge is ground [...]d on some reason, Faith vpon the bare authority of another.

Ans Ephes. 3.19. Paul prayes that they might know the loue of Christ, which passeth all knowledge. If it passe all knowledge, how then is it to bee knowne? Wee must then distinguish of Know­ledge: First, there is a weaker Knowledge, where­by wee vnderstand that there are such things re­uealed vnto vs in the word: Secondly, a clearer Knowledge, whereby wee apprehend the things themselues, and how they are. The former must needes goe before Faith, the second followes it in the life to come. Before wee can beleeue the do­ctrine of the Trinitie, the hypostaticall vnion, &c. we must know that such things are reuealed in the word, though the things themselues surpasse our vnderstandings.

2. Act of Faith is Iudgement, 2. Iudgement. both of the truth, and of the goodnesse of the Gospell: for as Paul speakes of the Law, Rom. 7. I consent to the Law, that it is good, so doth Faith much more to the Gospell.

3. Act of Faith is Adiudication, 3. Adiudica­tion. whereby our vn­derstandings adiudge the promises in speciall to our selues.

4. Act is of the Will, which is Apprehension 4. Apprehen­sion and Ap­plication. of, and Adhasion to the promises. When the vnder­standing hath iudged aright of the promises, and adiudged them to our selues, that they belong to vs, then the Will welcomes them, claspes about them, hugges them, and as it is Heb. 11.13. kisses, [Page 171] and embraces them: this action of the Will, meanes the Apostle in that place. When thine heart shall kindely entertaine the promises, and cling about them, then with old Simeon, doest thou hold Christ in thine armes. These two last Acts are the very pith of Faith, that which is called Application, and Iohn 1.12. Receiuing of Christ. When Thomas said, My Lord, my God, Christ answered, that hee belee­ued, Iohn 20. So Paul applyes the generall promise, 1 Tim. 1.15. Iesus Christ came into the world to saue sinners, whereof I am the chiefe. So, Gal. 2.20. I liue by the faith of the Sonne of God, who hath loued mee, and hath giuen himselfe for mee, where he speakes in the person of all beleeuers.

Concerning this Application consider,In which fiue things.

• 1. The Ground.
• 2. The Meanes.
• 3. The Order of Gods working it.
• 4. The Manner.
• 5. The Degrees of it.

1. For the Ground. 1 The Ground. It is the generall or indefi­nite promise, made vpon the condition of Faith, concurring with Gods Commandement, bidding mee to apply, 1 Iohn 3.23. This is then his comman­dement, that wee beleeue in the Name of his Sonne Iesus Christ: and the conscience and priuitie of ha­uing this condition of the promise, to wit, the grace of Faith. For as vpon this ground, I account the generall curse of the Law my speciall curse, because I finde my selfe breaker of the Law, and that it is the condition of the curse: So likewise I account the generall blessing of the Gospell, my [Page 172] speciall blessing, because I finde Faith in my selfe, the condition of the blessing.

Obiect. It is not so easie to know wee beleeue, as that wee breake the Law.

Ans. True: yet it may be knowne; or else why should our Sauiour aske some whether they did beleeue or no? or why doth the Apostle bid vs proue and examine our selues whether the Faith be in vs or no? 1 Cor. 13. And here because of the difficultie of this Knowledge, God himselfe appli­eth the promises outwardly in the Word and Sa­craments, and inwardly by the testimony of his Spirit.

2. For the Meanes 2. The Means. of it. It is the hearing of the Word, Rom. 10.17. Faith commeth by hearing. Luke 24.45. Then hee opened their vnderstanding, namely, in hearing him open the Scriptures. This discouers the common faith to be a false faith, be­cause conceiued without the word: It is a bastard Faith, it is not lawfully begotten. Let them neuer professe faith that eyther neglect hearing, or heare irreuerently. True Faith is the daughter of the Ministry, and therefore cannot but reuerence her parent.

3. For the Order 3. The Order. of Gods working it. It is thus to be considered: First, the Law presents thee with the sight of thy sinnes and misery: Secondly, it workes in thee compunction and terrour, the spirit of bondage, Rom. 8.15. so that thou cryest out, What shall I doe, Act. 2.37. Then thirdly, the Law is made thy Schoole-master to Christ, and thou beginnest to consider seriously of the Gospell, and [Page 173] the promises thereof. Fourthly, vpon this serious consideration, beleeuing that thy sinnes are par­donable, thou conceiuest an hearty hungring after mercy, and afterward Faith to apprehend mercy. Fiftly, this thy longing causes thee with a broken and a bleeding heart, purposing no longer to sin, to cry for mercy, and to hold out in crying, with strong sighes and sobs. Sixtly, vpon this followes some quieting of the heart, in some assurance of pardon, and being thus bred, it is confirmed by the frequent vse of the Word, Sacraments, Prayer, and exercises of Repentance, and daily experience of Gods goodnesse. This serues.

1. To stop the mouthes of the Papists, slande­ring vs that wee teach that a man is presently to conceiue a perswasion that his sinnes are forgiuen, and so he [...] hath forgiuenesse. No, wee teach that a man is to be hammered and humbled by the Law, that hee is to be pinched with feeling his want of Christ, to be exercised with longing desires, and to exercise himselfe in long and many prayers, before hee can haue the least assu­rance.

2. To discouer the false faith of many that ne­uer were thus handled.

Obiect. But I doe not remember the time, that euer I was thus handled successiuely, haue I not therefore Faith?

Ans. If at the present thou feelest these things, or the chiefest of them, it is well: for our Faith is in working euery day, and oftentimes the first be­ginnings are not so easily discerned: as we discerne [Page 174] not the sprouting of the Plant when it first bud­deth, Marke 4.26. Iohn 3.8.

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

Ans. Yes, when thy soule is like the thirsty ground in desiring the bloud of Christ, then is Faith begunne, then is Christ receiued, though thou feele it not. Mat. 5. Blessed are they that hunger and thirst. To eate the flesh and drinke the bloud of Christ, is to beleeue; but whosoeuer hungers after his flesh, hath already eaten, who so thirsteth after Christs bloud, hath already drunken. Desire of Faith is an argument of Loue, Loue of Knowledge, Knowledge of Experience; for Faith is knowne chiefly experimentally: Therefore Psal. 34.7. Come therefore, taste and see how gracious the Lord is. First, we taste before we see, feele in our own experience, before wee know Gods sweetnesse. And vnlesse a man by his owne taste, hath felt the sweetnesse of Christ, hee cannot desire him. Pregnant is to this purpose that place, 1 Pet. 2.2.3. As new borne babes desire the sincere milke of the word: but hee addes, If so be yee haue tasted how good the Lord is. So that there must first be a tasting of Gods good­nesse, before there can be a desiring: where also note that desiring is a property of a new borne babe.

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

1.In sixe things. 1. As God of­fers and giues. Faiths receiuing hand presupposes Gods of­fering and giuing hand: So that true Faith receiues Christ as a gift out of his Fathers hand. And there­fore looke where God hath an hand to giue, there, and there onely hath Faith an hand to receiue. Now Gods hand opens it selfe to giue Christ and his Spirit to vs in the holy exercises of hearing the Word, receiuing the Sacraments, and hearty Prayer: And therefore Faith comes and layes hold on, and receiues Christ in the vse of these. In hearing the Word, and receiuing the Supper, to meditate vpon the promise of mercy, and in me­ditating to apply: this is the manner of true Faiths applying. Therefore that Faith which apprehends Christ otherwise, in the neglect and contempt of the meanes, is meere presumption, and an idle fan­cy of a wandring braine. A true beleeuer may ap­prehend Christ when hee is out of these exercises, yet this apprehension is the fruit of his former vse of these exercises, and it is nothing so sweet as in the vse of these exercises. When wee are in prayer then the Lord sends downe his Spirit, ap­plying the promises, and making vs to cry Abbi my Father. When wee are in hearing and recei­uing, then the same Spirit seizeth on vs, as on Ly­dia and Cornelius. Thou that braggest of thy full perswasion, try it by this: Doest thou feele that it being but faint and feeble at other times, yet in the Word, Sacraments, and Prayer to receiue no­table encrease of strength: Alas, nothing lesse, but rather it is weakned, because the Word it is an enemy to presumption, and therefore shakes it, [Page 176] but a friend to true Faith, and therefore it feedes and fosters it: So that here is a liuely difference betweene Faith and Presumption.Differences be­tween Faith & Presumption. First, Faith re­ceiues Christ, Presumption snatches at him: Faith receiues him at Gods hand reaching him forth in the meanes, Presumption sawcily and impudently offers to snatch him, not seeing Gods hand open it selfe. Then secondly, presumptuous apprehen­sion is apprehended, arrested, arraigned, as a male­factor, by the ministry of the word, and the winde thereof blowes it downe, as a Spiders web, in which regard the presumptuous beleeuer hates the Mi­nistry; but the true apprehension is cherished, con­firmed, and encouraged in the Word.

2. Apprehension of Faith is with feeling of sweetnesse2. With sense of sweetnesse. in Christ and in the promises, and there­fore called the eating and drinking of his flesh, Ioh. 6. and Faith is the Palate of our soules mouth, and therefore in this exquisite daintie it must needes finde a speciall sweetnesse, Psal. 63.3. Thy louing kindnesse [apprehended by Faith] is better then life. So, 1 Pet. 2.3. If so be yee haue tasted how good the Lord is. Psal. 34.8. Taste yee and see how gracious the Lord is, that is, beleeue in him; as appeares by the reason added, Blessed is the man that trusteth in him. Hence arises the loue and ioy in Christ, as immediate fruits of Faith, Iohn 8.56. 1 Pet. 1.9. Rom. 15.13. For as with naturall food is ioyned naturall gladnesse, in regard of the contentment it ministers to the hungry stomacke, Acts 14. Fil­ling their hearts with food and gladnesse: so also with spirituall food is ioyned spirituall ioy. And as in [Page 177] eating these earthly meates, whilest in eating wee finde pleasure in them, our affections are stirred vp towards them; so also towards Christ, feeding on him by Faith, so that wee cannot but cry out, oh the sweetnesse of this flesh! and euen desire others to eate of it, as Paul did Agrippa, and Da­uid inuiting others, Psal. 34.8. For Faith appre­hends the promises, not onely as true, and so as­sents; but as good and sweet, and so adheres and cleaues vnto them. And as in couenants betweene men, assent is shewed by wishing, Gen. 30.34. so doth Faith in the couenant of grace: And there­fore Heb. 11. the Patriarches are said to salute the promises. Salutation is with embracing and shew­ing of affection.

Here is another difference betweene Faith and Presumption: for presumption feeles no more re­lish in Christs bloud then in a chip, but true Faith doth, because it felt first the sowrenesse of sinne. It was scorched with the sense of Gods anger, whence comes thirsting after his bloud, which is as com­fortable as cleare water in drought. Looke with what comfort the condemned malefactor at the gallowes, receiues his pardon, with the same doth the beleeuer receiue Christ.

3.3. With Con­trition. This apprehension of Christ must be with an humbled and contrite heart for sinne: Come vnto mee, that is, Iohn 5.35. Beleeue in mee, all yee that are weary and heauy laden, Mat. 11. And Zach. 12.10. They shall looke vpon mee, whom they haue pierced, and they shall lament for him. The eye of Faith is a lamenting eye, a sorrowfull eye: for it [Page 178] beholds Christ pierced with the beleeuers owne sinnes. The Passeouer was to be eaten with sowre hearbs, and Christ the true Passeouer with griefe of heart for our sinnes.

4. The apprehension of true Faith is with a strife4. With Strife, and against our owne infidelitie, and Sathans tempta­tions to doubting, and in the end with victory ouer them. Here then are two things: first, Strife: secondly, Victory. First, there must be Strife, be­cause Sathan is an enemie to true Faith, and will oppose it, and God being a friend to it, will by this meanes haue it tryed and confirmed. Here is a dif­ference betweene Presumption and Faith: the pre­sumptuous man brags of his Faith, that it is so strong, that hee nothing doubts of his saluation: the true beleeuer, wearyed with continuall doub­tings, cryes out, Lord I beleeue, helpe my vnbeliefe. And hence to the presumptuous nothing more easie then Faith; to the true beleeuer that feeles this conflict betweene Faith and Doubtings, no­thing more difficult. Hence Faith is called the Faith of Gods power, Col. 2.12. and wee are said to beleeue by Gods mighty power, Eph. 1.19. where­as there needes no such power to beget a presu­ming imaginary perswasion. Such ill weedes grow ouer-fast of themselues, and there needes that po­wer rather to destroy it then to build it. Further, Faith is Gods owne worke, and hee loues to haue his workes and graces tryed; and therefore pur­posely lets Sathan loose vpon vs, to bait vs, and sometimes fights himselfe with vs, as with Iob and Iaakob. But Presumption being the Diuels worke, [Page 179] hee loues not to try it, lest hee should marre all, and so cause men to seeke for a better grounded perswasion. Then secondly, Faith in this strife gets the Victory Victory. ouer all impediments, whereas in the euill day Presumption receiues the foyle, and giues the presumer the slip in his greatest neede; and therefore Iob 8. compared to the Spiders house: But true Faith neuer letting goe her gripe, with Iaakob Gen. 32. wrestles with the wrestlings of God, and gets the vpper-hand, as Rahel speakes of her selfe in another case, Gen. 30.8. and so trusts in God though he kill her.

5. Faith apprehends Christ with the apprehen­sion of inferiour and dependant promises:5. With appre­hension of in­feriour pro­mises. for looke as God makes his promises, so Faith receiues them; but God in making his promises, knits and tyes the inferiour promises of the things of this life, to the maine promises concerning Christ and saluation, 2 Cor. 1.20. Mat. 6.33. Rom 8 32. therefore true Faith so receiues them. Here Pre­sumption is againe conuinced: hee that crakes so much of his strong Faith, and assurance of the re­mission of his sinnes, how shakes hee in time of danger, when outward meanes of preseruation fayle? whereas if wee did relye on God for our soules, much more would we for our bodies, if for our eternall, much more for our temporall sa ua­tion: for by the same Faith that wee liue our spiri­tuall, wee must also liue our temporall life. Abra­ham by the same iustifying Faith whereby hee be­leeued Christs birth, beleeued Isaacks also, Gen. 15. And it cannot be, but if wee beleeue that God [Page 180] hath giuen vs the greater blessings, wee should thinke hee should deny vs the lesser. How doth he trust God for a Kingdome, that will not trust him for a crust of bread?

6. This Apprehension must be with transfor­mation6. With Trans­formation. of vs into the image of Christ, 2 Cor. 3.18. Wee all behold the glory of the Lord, namely, by faith, and are changed into the same Image. Faith being as powerfull in this spirituall conception to worke in vs the image of the obiect seene, as phantasie is of­ten in the naturall conception. Meates eaten are turned into the nature of the eaters, here contra­rily eaters turned into the nature of meates eaten; beleeuers are fashioned according to the Image of Christ: for Faith receiues not a dead Christ, but Christ with his Spirit, a working, a stirring Spirit. The good ground receiues the seede of the Word, there is Faith, but marke the manner of receiuing, with a good and an honest heart, Luke 8.15. This disco­uers the vanitie of the common faith, so much bragged of, for the power of godlinesse is denyed. The right manner of applying Christ is in apply­ing him to our selues, to apply our selues, with all our desires and endeuours to him and his com­mandements, otherwise we misapply. Away then with that fond, and foppish, phantasticall, idle, doting faith; and here is also the difference be­twixt temporary and sauing Faith: Temporary Faith is begotten, not as presumption by fancy, but by the seede sowne, that is, the word, and it brings forth, by vertue of this seed some fruit, but yet the heart is rotten and vnsound, as Iudas still [Page 181] retained his darling of couetousnesse, in the grea­test heate of his profession, and therefore there was no thorow application of Christ, onely some slight taste, Heb. 6. not a thorow eating or digestion, a superficiary floating in the top of the riuer of Christs bloud, no diuing to the bottome that they may be douzed thorowly, not feet only, but hands and head, and all.

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

• Weake.
• Strong.

1. Weake 1. Weake. apprehension, when a man desires and striues to apprehend and apply the promises, but to his owne thinking cannot: This small faith is called weaknesse of faith, by our Sauiour. And it consists in two things.

1. Want of feeling, 1. For want of sense. by reason of that little life and spirits that are in it, being but as smoaking flaxe: for the truth is, that Faith when it is wea­kest apprehends Christ, but it feeles not her owne apprehension: As the Infant hath sense, life, and reason, but discernes not these things in it selfe.

2. Want of certainty, 2. For want of certaintie. by reason it is ouerwhelmed with so many doubtings, so that the youngling in Christ, and the weake beleeuer cannot say boldly, Christ is mine, and yet neyther dares hee say, Christ is not mine. As he cannot boldly challenge Christs righteousnesse, so neyther can hee wholly deny it to himselfe: for there is a two-fold certainty: first, of Euidence: secondly, of Adherence. The weake beleeuer, though he want the certaintie of Euidence, [Page 182] that though the truth of this proposition, My sinnes are pardoned, be not euident to his vnderstanding, yet he wants not the certainty of adherence, where­by in his will hee stickes and cleaues to the pro­mises, saying still, It is good for mee to cleaue to the Lord: but the certaintie of euidence is so weake and so ouer-mastered by infidelitie, that in this re­gard this Faith is called vnbeliefe; Lord, I beleeue, helpe mine vnbeliefe, that is, my weake and waue­ring Faith, so full of doubting, that it deserues ra­ther to be called vnbeliefe then Faith: for vnbe­liefe should be wholly taken away, not holpen.

The Reasons of this weaknesse are two.

1. Want of experience, and therefore it is spe­cially at our first conuersion, when as yet nouices, and are not thorowly acquainted with Gods man­ner of dealing with his.

2. Violence of Temptation, specially if it pre­uaile, and cause vs to fall into some more grieuous sin: then the Faith before strong becomes weake, as in Dauids adultry, and Peters deniall.

2. Strong 2. Strong. Apprehension when a man hath a sure and a firme gripe of Christ, not onely betwixt his finger and thumbe, as it were, but hath clasped him with both his hands, yea, both his armes, so that hee can say with Iaakob, I will not let thee goe, Gen. 32.26. And with Paul, Nothing shall separate, Rom. 8. This is called a plerophory, or a full per­swasion, as was in Abraham, Rom. 4.21. Being fully assured. And it is gotten, when after long practise, and paynes taken in a godly life, and after many obseruations of Gods kindnesse, wee are become [Page 183] experienced and exercised Christians. See Psal. 23. throughout. Now this promise here is made to the first, as well as to the second degree: for weake Faith is true Faith, as well as strong. When a man striues to apprehend, and stretches out his withe­red hand, desiring hee could apprehend, bewailing the inabilitie of it to apprehend, crying earnestly for mercy, that because hee cannot apprehend Christ, Christ would apprehend him, that because hee cannot apply Christ, Christ would apply him­selfe to his conscience; when a man I say, doth but thus much, hee beleeues, and whosoeuer be­leeues, shall not perish, but haue eternall life.

Thus much of the Act of Faith.

2. The Obiect followes. The Obiect of Faith,2. The Obiect of Faith. it is Christ; whosoeuer should beleeue in Him: or the Gospell and the Promises thereof, as Rom. 10. It is called the word of Faith. Yet first the Promise, and then Christ who is promised as a gift: So in a word, Christ reuealed in the promises of the Gospell, is the Obiect of Faith. Wherein is the difference be­twixt Faith and the knowledge of Christ in the life to come, which considereth him in himselfe, but Faith beholds him in the glasse of the Gospell, 2 Cor. 3.18.

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

Ans. Faith beleeues the Creation, and all other holy truths, euen iustifying Faith: (for of that Faith it seemes the Apostle speakes, Heb. 11. both by the end of the former Chapter, and the third verse [Page 184] of the 11. by it our elders obtained a good report) but not as imploying her selfe about them as her spe­ciall obiect, but presupposing them as necessary antecedents. The reasonable soule in a man doth the same things which the sensitiue in beasts, yet not as her proper and peculiar acts.

Obiect. 2. Iustifying Faith beleeues other pro­mises besides that of Christ, and saluation by him, as concerning strength in tentations, moderation of afflictions, comforts of this life.

Ans. True, but as appendants and appurte­nances to the maine and principall promise: for in Christ, that is, that fundamentall promise con­cerning Christ, all, that is, the other depending, promises are Yea and Amen, 2 Cor. 1.20. The pro­per and peculiar obiect then of iustifying Faith is the Euangelicall promise: other things are belee­ued, some as necessary antecedents, some as neces­sary consequents of this. But Faith findes life and saluation, neyther in the histories of the Crea­tion, &c. nor in the Legal commandements, threat­nings, promises, but onely in the Couenant of Grace.

This doctrine of the right Obiect of Faith, is to be marked against the Papists cunning, in words saying as much as wee, but in truth denying it. Faith, saith the Councell of Trent, beleeues all things contained in the word, specially that the wicked is iustified by Grace. But by Grace they vn­derstand the habit of Charitie: and this is that, they say, Faith must hold, That when wee haue this grace of Charity, then for it wee are iustified. [Page 185] And so they make Faiths obiect not Christ, nor his righteousnesse without vs, but the dignitie of our owne inherent righteousnesse within vs, con­trary to the whole current of Scripture, calling it the Faith of Christ, Rom. 3.22.26. Gal. 2.20. Phil. 3.9.

The persons to whom the benefits of Christs Doct. 7 mediatorship belong: To all beleeuers, without any exception of any estate or condition; That whoso­euer beleeueth. None is excluded, but such as ex­clude themselues. This is singular comfort in temp­tation: No matter for thy sinnes, whosoeuer be­leeues in Christ shall be saued. If thou haue beene neuer so great a sinner, yet thou art not excluded, if thou wilt embrace Iesus Christ by a true Faith. This must comfort thee also in thy meane estate in the world, for yet thou art not excluded out of Christ, if thou beleeue in him, be thou what thou wilt. Whosoeuer beleeues, the hainous sinner as well as the lesser; the poore begger, as well as the migh­tiest Monarch, shall not perish, but haue life eternall.

This is a further illustration of that said before, that God gaue his Sonne that we might be saued. The reason is from the contraries: eyther he was sent to iudge, or to saue; not to iudge or condemne, for there was no need of that, wee were already all in that estate of condemnation: therefore hee was sent to saue. And withall here is a preuen­tion of an Obiection, that might be made vpon [Page 186] that in the former Verse, God so loued the world, that hee gaue his Sonne, &c.

Obiect. But yet many in the world are damned, and that the more grieuously, because of Christs comming.

Ans. Though Christ be a stumbling blocke to many, and augment their condemnation, yet God sent him chiefly and principally for another end, namely, to saue. That many are not onely not saued, but more fearefully damned by meanes of Christ, it is not from the maine and direct end, God propounded in sending him, but it is acci­dentally by reason of their owne wilfulnesse in re­fusing Christ.

The words containe

• 1. Gods act, The sending of his Sonne into the world.
• 2. The end,
  • 1. Negatiuely, Not to iudge.
  • 2. Affirmatiue­ly To saue.

1. Gods act. God, that is, the Father, sent his Son into the world. By World, vnderstand the habitable world, wherein men dwell. And the sending of the Sonne into the world, is to be vnderstood in re­gard of his Incarnation, and the birth of his hu­manitie, as Iohn 18.37. For this cause was I borne, and for this cause came I into the world: So Rom. 8.3. God sent his Sonne in the similitude of sinfull flesh And Gal. 4.4. God sent his sonne made of a woman. In this phrase of sending is implyed the ground of Christs calling to the office of the Mediatorship. Hee was sent and authorised by his Father: A thing that [Page 187] all of vs must looke to in our callings, especially Ministers.

2. The End. Not to condemne or iudge, that is, strictly according to the rigour of the Law; but to saue, to qualifie the Lawes rigour with the Go­spels moderation.

Obiect. Luke 2.34. This Childe is set for the fall, and rising againe of many in Israel.

Ans. For the fall onely occasionally and acci­dentally.

Wee see here the difference betweene the Law Doct. 1 and the Gospell:A difference betweene the Law and the Gospell. The Law iudges and deales strictly, but Christ in the Gospell, is not come to iudge, but Grace and Truth is come by Christ in the Gospell, Iohn 1.17. Hence the Law is called the ministry of death, 2 Cor. 3.

Obiect. So is the Gospell to many the sauour of death.

Ans. Yet the Gospell hath Grace, and the Spi­rit accompanying it, and so the disobedience against the Gospell, is not onely against the commande­ment, but against the Grace and Spirit of God, Acts 7.51. Yee haue alwayes resisted the holy Ghost.

See the difference betweene the first and second Doct. 2 comming of Christ. In the second hee comes to iudge: in the first not to iudge, but to saue. While the day of grace lasteth, take we the opportunitie: The day, yea, the houre before the day of Iudge­ment, there is Mercy, but after the sound of the Trumpe, the date of mercy is out.

Wheresoeuer Christ is preached in the Gospell, Doct. 3 there are some to be saued: for the maine end why [Page 188] hee was sent, is to saue: The preaching of the Go­spell presupposes some elect.

Doct. 4 Learne a notable defence against Sathan: When thy sinnes lye heauy on thee, oppose thou this buckler, Christ is come, not to iudge, but to saue, by translating my cause out of the Legall Court of Iustice, into his owne Euangelicall Court of Mercy. Therefore what dost thou O Sathan, drag­ging me into the Court of the Law? Christ hath remoued my cause thence.

Doct. 5 This being the maine end why Christ was sent, that wee might be saued, let vs take heede wee frustrate not this end, by refusing Gods grace, or turning it into wantonnesse, taking occasion vpon Christs comming, to sinne the more freely, and so to make our Sauiour, our accuser and con­demner.

Here followeth the fourth heauenly Mystery, concerning the Kingly office of Christ, in iustify­ing his people that depend on him by Faith, and in condemning the vnbeleeuers. It hangeth fitly vpon the former Verse, eyther as a proofe, thus: If Christ came to condemne the world, then either the beleeuers or the vnbeleeuers. Not the belee­uers, for hee that beleeueth shall not be condemned: Not the vnbeleeuers, for hee that beleeueth not is already condemned; and therefore the vnbeleeuers [Page 189] needed not that any should come to condemne them, and therefore Christ came not to condemne the world. Or else thus, which I take to be the sounder, as a preuenting of an Obiection, which might be made against that, that Christ was sent to saue the world.

Obiect. What then, shall all the world be saued, and none damned?

Ans. Hee that beleeueth is not, that is, cannot be condemned; but as for others, no such matter: Or thus rather, if Christ be sent to saue, how is it, that all are not saued, but many damned? Ans. Be­cause onely hee that beleeues in Christ shall be sa­ued, and hee that doth not beleeue is necessarily condemned.

Here are two heads of doctrine.

• 1. How the saluation brought by Christ, is gotten of vs.
• 2. How it is lost.

The first in the former words; Hee that beleeueth in him is not condemned, that is, by a Meicosis, is absolued, iustified, as in the third Commandement, not holding guiltlesse is holding guilty.

The sinner comes to be interested in Christs obedience, and so discharged of his sinnes,Doct. Faith iustifies and discharges the sinner. and iu­stified, onely by beleeuing in Christ. After his cause is remoued into the Euangelicall Court, the tryall is by Faith; Hee that beleeueth is not condem­ned. Therefore, Phil. 3.9. Pauls labour was, that hee might be found (namely, when the search and triall of his cause should be before Gods tribunall) hauing the righteousnesse of Christ by Faith. And, [Page 190] 2 Thess. 1.10. The Lord is maruellous in glorifying the elect at the last day, because the Gospell was belee­ued by them. That at the last day, Mat. 25. workes are brought in, it is onely to giue witnesse of the truth of our plea of Faith. The sinner pleads Faith, Workes are heard as witnesses, giuing euidence that this plea is true.

Vse 1. Here is rich comfort to euery beleeuer: This is his happy priuiledge, that hee is not liable to damnation, that hee is iustified in Gods Court from his sinnes: for by Faith he is made one with Christ, and Rom. 8.1. No condemnation to those that are in Christ. Christ is iustified, 1 Tim. 3 16. that is, discharged of thy sinnes: Thou canst be no more called to a reckoning for them then Christ can, if by Faith thou haue apprehended Christs satis­faction. The beleeuer may bold [...]y now answere the Law, I haue satisfied thee to the full, and paid thee euery farthing; because Christs satisfaction is his. And there is no iustice in it, that one debt should be twice paid, one sinne twice punished. Euery beleeuer by Faith is marryed vnto Christ as vnto an husband: and as in the Law, vxori lis non intenditur, no man layes his action against the wife, but the husband is answerable for the wife; so is Christ answerable for vs. And to him we put ouer the Law. If a beleeuer might be condemned, then eyther in the Legall Court, or in the Euan­gelicall: In the Legall hee cannot, because hee ap­peales from the sentence thereof to the Euangeli­call: In the Euangelicall he cannot, because there onely enquiry is made whether the appealer doe [Page 191] beleeue, which once appearing, hee is acquitted and dismissed. As wee see in the poore Publicanes example: being dragged forth into the Court of Iustice, and there cast, yet that sentence tooke no hold of him, because of his appeale to the Throne of Grace, where by Faith pleading nothing but Gods mercy, and his owne misery, Lord be merci­full to mee a poore sinner, hee went away iustified, Luke 18.14. Oh singular comfort! A beleeuer may be, and is often accused by Sathan, by his owne Conscience, by the wicked World; for what innocency can stop clamorous mouthes? It is not said, Hee that beleeueth is not accused, but he is not condemned, though accused. And therefore hee may triumph with Paul, Rom. 8.33. Who shall lay any thing to the charge of Gods chosen? It is God that iustifies. Or as Augustine reades it interrogatiuely, Shall God that iustifies, or is in iustifying of vs? As if hee should say, if any might, it is God: But hee iustifies vs, and as long as hee iudicially ac­quits vs, what matter is it what Sathan, or any other say? If the Iudge acquit the prisoner, what matter what the rest of his fellow-prisoners say? This sentence is that which will be a well-spring of comfort in the houre of death, when Sathan will be most fierce and fiery in pleading against vs, He that beleeueth in Christ is not, nor cannot be con­demned, because hauing satisfied Gods Iustice in Christ, he is already acquitted.

Vse 2. Let euery one looke to it, that hee doe indeede beleeue; else will it be worse with him in the Court of Mercy, then euer it would haue been [Page 192] in the Court of Iustice: for now hee shall haue double damnation; first, that pronounced in the Law shall be ratified; and secondly, more shall be added, for abusing the Court of Mercy by a wrong appeale, and for laying claime to that sweet mercy which hee hath contemned. When men heare this doctrine, that the beleeuer is iustified, they vse to blesse themselues, and thinke they shall doe well, because they make no doubt but they beleeue: But if a prisoner knew that the Law would con­demne him, and that there is no way to saue him but his booke, hee would be sure that hee could reade, and would trye how hee could reade, and hee would euery day be taking paines to reade, and not, as the world doth in the matter of Faith, content himselfe with an idle imagination that he can reade: And yet sometimes another mans rea­ding saues the prisoner, but here the sinner must be saued onely by his owne Faith. Surely, Christ now the third time, in this short speech, vrging Faith, shewes that it is a farre other kinde of thing, then to imagine, and without ground to thinke that Christ dyed for vs. Therefore Faith being that whereby wee must be tryed in the case of the life and death of our soules eternally, it stands vs in hand to examine our selues of, and to inure and exercise our selues daily, in the serious practise of true Faith. What it is to beleeue is partly drawne from Courts of Iudgement:What it is to beleeue, & the practise of true Faith in belee­uing. A beleeuer is com­pared to a man that hath a criminall capitall cause to be tryed in the Court of Iustice, where hee is sure to be cast, vnlesse hee can get some speciall [Page 193] Aduocate to pleade his cause, or get it remoued into some other more mercifull Court.

1. A man would neuer goe to an Aduocate, nor labour the remouall of his cause, vnlesse hee saw his life otherwise gone: So hee that beleeues in Christ, must first see himselfe no better then a condemned man by the Law, and must be affected with the sense of this condemnation; that so hee may see in what neede hee stands of Christ to be his Aduocate. How doth the world then beleeue in Christ, who neuer apprehended seriously the condemning sentence of the Law, which should vrge them to Christ?

2. A man in this case, condemned by the rigour of the Law to dye, would not thinke of vsing an Aduocate, or seeke to appeale to another Court, vnlesse hee saw some hope at least, of helpe that wayes. So here, hee that beleeues in Christ, must assure himselfe of the all-sufficiencie that is in him to saue him, as being the onely Sonne of God.

3. As a man assured of the sufficiencie and fa­uour of his Aduocate, and of the mercy of the Court whereto hee appeales, goes in humble wise lamenting his state vnto them, as hee stands con­demned in the other Court: So, hee that beleeues in Christ, hauing taken notice of Gods mercy in Christ, and in the Euangelicall Court, hee comes with a bleeding heart, and makes his moane, and raps and knockes, and cryes for reliefe, as the con­demned prisoner howles to the Iudge for mercy, and hee wholly casts himselfe vpon his Aduocate Christ, despayring in himselfe, and in all other [Page 194] things besides. As the poore Publican, hauing heard the condemnation of the Law, was so asto­nyed with it, that he smote on the brest, and with a deiected countenance, presents himselfe prostrate before the Throne of Grace, and sayes, Lord, I haue nothing to trust to, but thy mercy; I am worthily condemned by the Law for my sinnes, but I appeale to thy mercy in the Gospell, Lord be mercifull to mee a sinner, conuicted and condem­ned. This is the practise of true Faith: from which how farre are our vaine boasters? For it is no easie matter, when a man sees God as an angry Iudge condemning him, then to apprehend his mercy for forgiuenesse.

The second head of Doctrine, How this saluation is lost, and damnation incurred, is in the other clause; Hee that beleeueth not is already condemned.

And hee is already condemned:

The vnbelee­uer already condemned in fiue respects.1. In the Court of Iustice, in the sentence of the Law; Cursed is euery one that abideth not in all things, &c. Gal. 3.10.

2. In the Court of Mercy, in the sentence of the Gospell; Marke 16.16. Whosoeuer beleeueth not shall be damned.

3. In the Court of his owne Conscience, as Paul sayes of Heretiques, that they are selfe-con­demned.

4. In regard of their desert and iustice of God. As wee say of a guilty traytor, hee is but a dead man; for hee is dead to the Law: And so a man deadly sicke, is dead to the Physitian, that sees hee hath death in his bosome. So Gen. 2. The day wherein [Page 195] thou eatest, thou shalt dye; that is, haue the matter of death in thee.

5. In the beginning of the execution of the sen­tence, in blindnesse of minde, hardnesse of heart, accusations of conscience, &c.

The Vse. 1. Terrour to the vnbeleeuing impe­nitent sinner. A Traytor condemned, though hee haue the liberty of the Tower, and may follow his sports there, yet alas what ioy can hee haue, when in the middest of his sports, the King may call him out to the blocke? So God giues the wic­ked these outward comforts, yet they are but con­demned men, and euen in the middest of your iol­lity, euen this night, O yee fooles, shall your soules be taken away, Luke 2. what a desperate madnesse is it then when men going to the gallowes, will quaffe and swagger? Such as are more reasona­ble, if a man should bid them be merry, and take their sports: They would answere, Alas, how can wee, wee are condemned, and are shortly to dye? How then canst thou thus braue it, when thou art already condemned, and hast one foot in hell? Thou wilt say, Oh the day of Iudgement is not neare as yet; yea, but the sentence then to be ra­tified, is already pronounced, and that which then is fully to be executed, is already in part begunne. The officers of damnation haue seized on thee, haue bound thee with their cords, and are drag­ging thee to the gallowes, haue set thee on the ladder, put the rope on thy necke, and nothing is now wanting, but thy turning off the ladder.

2. Enuy not then the wicked their outward [Page 196] felicities, for in the middest of them they are cur­sed, condemned creatures: It is no matter though they blesse themselues, and though the world mag­nifie them, God hath already condemned them. Therefore such vile persons are alwayes despised in the eyes of the godly, Psal. 15.

Christ giues in the next words a two-folde rea­son of this last proposition, He that beleeueth not, &c. 1. Reason is in the end of this 18. Verse. Because he beleeues not in the Name of the onely begotten Sonne of God. The reason is drawne from the worthinesse of the person: Hee is the onely begotten Sonne of God. If some Saint or Angell had beene pro­pounded vnto vs for a Sauiour, to trust in, wee might haue denyed Faith iustly: But now Gods owne naturall Sonne, God of God, is propounded, it cannot be but an horrible sinne not to beleeue in such a person, so sufficient, and so mighty to saue: for not to beleeue in him, is to disable him, and in effect to say hee is not able to saue vs, there is no such merit in his death, no such vertue in his obedience, and so indeede to deny his God-head.

Doct.It is then Christs God-head which giues that in­finite vertue to the obedience of the man-hood of Christ, that it should be auaileable for the iustifi­cation of all the elect: for this is the ground of faith in Christ, that hee is the onely begotten Son of God.

Here followes the second reason, why the vn­beleeuer is condemned, because hee hates Christ and his Gospell, when offered to him, and pre­ferres his miserable estate of ignorance and blind­nesse, before the knowledge of him. This reason is amplified by the weight of it, compared with the former; But this is that condemnation: as if hee had said, Hee deserues condemnation in the other re­gard, but here is that which further encreases his damnation.

Now here Christ preuents a double Obiection.

1. Obiection. Many neuer heard of the Name of Christ; Are they lyable to condemnation for not beleeuing in him?

Ans. Hee that beleeueth not is condemned, for not beleeuing in so sufficient a Name as of the one­ly begotten Sonne of God, but yet so that this Name be named vnto them, that the light shine vnto him: This is that condemnation, that light is come into the world, that is, that Christ and his Gospell are reuealed clearely, as the light.

Negatiue infidelitie is no sinne.Doct. 1. Negatiue Infi­delitie is no sin. They that ne­uer heard of Christ shall be condemned for their sinnes against the Law, but not for their vnbeliefe; because the light neuer came vnto them. Christ here expounding the doctrine of the former Verse, [Page 198] that the vnbeleeuer is condemned, restraines it to positiue infidelitie of those to whom the light doth shine. It would be iniustice in God to exact more of his creature then hee gaue: Now he neuer gaue any meanes of the knowledge of Christ, to such as neuer heard the sound of the Gospell. A Hus­bandman might as well expect and exact a crop of Wheat of his ground, hauing sowne no seed in it. It is replyed, that it is their owne fault, that God giues them not the meanes of knowledge. I answer, this proues it to be a punishment of sinne, as are all the miseries of this life, but yet no sinne: Paul is plaine, Rom. 2.12. The Gentiles sinning with­out the Law written, shall be iudged without that Law, euen by the Law of Nature, and not by the Gospell.

Doct. 2. The hainous­nesse of posi­tiue Infidelitie.The hainousnesse of positiue infidelitie, when men haue meanes to beleeue in Christ, and yet neglect and refuse him: This is the condemning sinne: This is that condemnation, it brings condem­nation with a witnesse, with a vengeance, sore and heauy condemnation. We haue examples, in the old World, reiecting Noah; the Preacher of righte­ousnesse Euangelicall; in the Iewes before Christs comming, mocking the Prophets, till there was no remedy, 2 Chron. 36.16. but specially in the fearfull desolation of the whole Nation of the Iewes since Christ, continuing, together with their vnbeliefe, to this day, Rom 11. They were cut off through their vnbeliefe. Incest is an odious sinne; but yet Herods contempt of the Gospell, in Iohns imprisonment, was aboue his Incest, Luke 3.20. Hee added this [Page 199] aboue all, euen aboue his Incest. Sodomie a prodi­gious abhomination, not to be named, but yet it shall be easier for Sodom and Gomorrha at the day of Iudgement, then for Capernaum and Bethsaida, and such Cities as haue reiected Gods grace in the Gospell, Mat. 11. The Reasons of it are: First, all other sinnes haue this remedy prouided for them, The bloud of Christ, but no remedy for this; for this sinne is the refusing of the remedy. As long as a sicke man refuses Physicke, and will not endure the sight of the Physitian, what hope can there be of his life? His disease kils him not, but his obsti­nate refusall of Physicke. Secondly, this sinne giues God the lye, a thing intollerable amongst men, and that in the weightiest matter that can be, so­lemnely confirmed with oath and Couenant. To giue a Prince the lye, though but in a trifle, a hay­nous thing, what then to giue it God swearing in the matter of our eternall saluation.

Vse 1. Comfort to the repenting beleeuer, di­stressed for his sinnes against the Law: Faith in Christ takes away all our sinnes. Nothing con­demnes vnder the Gospell, but the contempt of the Gospell, and the refusall of Gods mercy in Christ. No sinne here but infidelitie, as no righte­ousnesse but Faith: Therefore, Isa. 1. The Princes of Sodome are called to the bath of Christs bloud.

Vse 2. Terrour to the reiecters of the Gospell, though liuing ciuilly, and not grosly breaking the Law: The world will thinke well of them, and they of themselues, they are no drunkards, swearers, murtherers, theeues, Sodomites: No, they are [Page 200] worse,No damnation like that of In­fidelitie. they despise the Gospell, and therefore shall haue farre heauier condemnation: farre better for them neuer to haue heard of Christ. There is no fall into hell like that, which is taken by a stumble at Christ. Oh fearefull must that condemnation be which is pronounced in the Court of Mercy! Wicked must hee be whom Mercy it selfe con­demnes. When Mercy condemnes, what would Iustice doe? Now euery vnbeleeuing impenitent wretch is condemned in the Court of Mercy and of the Gospell. Let not loose lewd people flatter themselues because of the Gospell. This is the mat­ter of their so heauy condemnation.

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

In darknesse two things.

• Errour.
• Terrour.

Wee both mistake in the darke, as a friend for a foe, a bush for a beast, and vpon this mistaking we are terrified. Thus was it in the darknesse of super­stition and ignorance: Antichrist then not being discerned, was taken for a great God, and how was he feared? but now we see him to be a base worme, how do we scorne him and his bruta fulmina, which were more feared then the greatest Ordinance? Euery noyse troubles vs in the night, so euery wic­ked man, who is in the darke, is troubled with the shaking of a leafe, and flyes when none pursues, Prou. 28.1. and so Psal. 91. wee reade of the ter­rours of the night. Thus before a mans enlighte­ning, how are death, pouerty, afflictions, through [Page 201] our mistaking in the darke, feared; but by this light wee see death to be but a sleepe, and all af­flictions to be without sting, and so feare them no longer. The light discouers the errour, and frees vs from the terrour. But of this Metaphor more in the 20. Verse.

2. Obiection, which is preuented, is this: Why should Infidelitie be so sharply punished?

Ans. First, by shewing what the vnbeleeuers doe: Secondly, why they doe it.

1. What they doe. They loue darknesse, (both Pharisaicall of errour, and Epicureall of sinne) ra­ther then the light, that is, Christ and his Gospell: As the Iewes preferred Barabbas before Christ, so they their miserable state of sinne and ignorance, before the state of grace in Christ.

By this see what the beleeuer does,How true faith is practised. and how true Faith is practised: Faith comes vnto Christ, as vn­to her Sauiour, by comming to him, first, as vnto a light discouering our blindnesse and misery. So that the beleeuer must, first, see his darknesse; se­condly, hate it; thirdly, see helpe for it in Christ, as in a light; and fourthly, be in loue with this light, preferring it before all things in the world besides. In a word, the beleeuer apprehends Christ with an earnest loue of that sweetnesse that is in him, and with a perfect hatred of that miserable estate wherein he was being out of Christ: So Paul, Phil. 3. accounts his aduantages in Pharisaisme, as losse, as dirt and dung, in regard of Christ.

Vse 1. It serues for the discouery of false faith: For, first, thou wilt not come to Christ as vnto a [Page 202] light, to see thy misery; thou wilt not see how blinde thou art, Reuel. 3. thou loathest not thine estate, nay, thou louest it, and when the Gospell comes to shew thee thy misery, with the remedy, thy bloud is vp: thou saist it is better to be as thou art and hast beene. Contentation in a mans natu­rall, bruitish, and sottish ignorance is an euident signe of no faith, 2 Thess. 2.12. not beleeuing the truth, and taking pleasure in vnrighteousnesse, are ioyned together. So likewise when a man profes­seth the truth, and yet heartily loueth some sinne, and that more then Christ; as Iudas loued his co­uetousnesse, and his thirty pieces of siluer better then Christ; Herod loued Herodias and his In­cest better then Iohns Gospell; and so Demas the world; the Gadarens their hogges: for true Faith workes by Loue, Gal. 5. yea, it apprehends Christ with a wonderfull extacie of affection.

Vse 2. Labour wee therefore to receiue the truth with loue, imprinting the very image of it in our hearts, to feede on Christ with delight, feeling a relish in him, 2 Thess. 2.10. that which is there cal­led louing the truth, is afterwards Vers. 12. called be­leeuing the truth.

2. Why they doe not loue the light, but pre­ferre darknesse; Because their deedes are euill, that is, their whole course and trade of life is set vpon euill, they are workers of iniquitie.

Doctr. A corrupt life breedes a cor­rupt iudge­ment.The loue of darknesse, and reiecting of the light, is caused from the loue of the workes of darknesse. A wicked heart set vpon sinne cor­rupts the head, and makes a man resist the truth. [Page 203] A corrupt life breedes a corrupt iudgement.

Vse 1. Not to maruell when we see euen great Clerkes, as at this day in the Church of Rome, to maintaine senslesse dotages, and to kick against the Gospel, and men otherwise wise among our selues, to delight to nuzzle themselues in their ignorance, and not to endure the powerfull ministry of the Gospell. It is no newes for a corrupt life and iudge­ment to goe together: The former must be main­tained by the latter. This makes men of corrupt liues striue to blinde themselues, and to put out the very light of Nature, that they might sinne with greater liberty.

Vse 2. All men of an euill life are here conuin­ced of Infidelitie: Such will brag of Faith, and of comming to Christ, but hee that doth euill hates the light, and come not to it: Such men outwardly pro­fesse the Gospell, but without all loue of it in hart; nay, they hate it, and loue vanities and errours. Oh how many hollow friends hath the Gospell! In preparation of heart they are Papists, Atheists, any thing rather then true Gospellers.

Vse 3. Take we heede of giuing ouer our selues to worke iniquitie, if wee would continue in the truth: If thou shipwracke Conscience, Faith must needes be gone, 1 Tim. 1.19. Many lewd loose li­uers will brag they will neuer forsake the Gospell; yes in heart they haue denyed it already, for their workes are euill, and the Gospell fauours them not. Louing therefore their sinne, they cannot but hate the Gospell that crosses and discountenances their sinnes: They are therefore a fit prey for Heresie. [Page 204] At this day what are they that reuolt to Popery, but the very out-casts and off-scourings of our Church, who first turned whoremongers and whores, and then Papists? They doe but now de­nie with their mouthes, what they alwayes denyed and detested in heart.

Vse 4. See how little heede is to be giuen to the iudgement of corrupt & loose men in the matters of Religion, specially in such points as touch their liberty in sinne. Their affection to sinne darkens their vnderstanding: how should they see the light, when they hate it, and shut their eyes against it?

Vse 5. Many by this are conuinced to be of euill consciences and wicked men, howeuer their liues be not touched with scandall, as many a Papist and ciuill man. Why so? Because they hate the light, they loue darknesse and blindnesse better then the Gospell: And howsoeuer they pretend many causes why they cannot brooke the truth, as because of the nouelty, and that it is an enemy to policie, &c. yet here is the true cause, Because their workes are euill. Ephes. 4.18. Paul shewes that the ignorance and errours of the Gentiles were from the hardnesse of their hearts. Their hearts were hardened by sinne, by long practising of it, and that was the cause they would not admit of the light offered.

That this is the reason why wicked men loue not the Gospell, because their workes are naught, hee proueth, Vers. 20. and 21.

1. By the authoritie of a receiued sentence; Euery one that doth euill hates the light, and commeth [Page 205] not to the light. Some would vnderstand this of the naturall light; and no doubt but Christ might al­lude this way, but yet the direct meaning seemes to be of the spirituall light: For neyther is the light of the Sunne able to discouer and detect all euill workes, neyther yet is it able to shew that any worke is wrought according to God; Both which are here said of this light.

Hateth.] Before it was said, loued darknesse ra­ther then light, now more plainely, that they hate the light: To shew, that when men outwardly professe the truth, and yet set their affections on things contrary to the Gospell, as their sinnes, they indeed hate it.

Commeth not.] Many wicked men come to the Church, and heare the Word, but not in Faith, not in Loue, not with a desire to see their corrup­tions discouered, and therefore in comming they come not.

2. By the effect of the Gospell, which is to dis­couer, conuince, and reproue their sinnes: Now wicked men cannot endure that, and therefore not the Gospell that does this. Hee comes not to the light, lest his euill deedes should be conuinced, namely, to be euill, by that light.

Here are two things.

• 1. What the Gospell does, detect and mani­fest sinne.
• 2. The successe of that it doth, hereby it pro­cures the hatred of euill men.

For the first. It may be asked: How doth the Gospell discouer sinne?

How the Go­spell dis [...]ouers sinne. Ans. 1. In shewing the remedy against sinne, by consequent it must needes shew vs our sinnes also. By vrging Christ vpon vs, it shewes that wee are all lost in our selues, and are not able to stand in iudgement before the Lord. Thu [...] the Gospell layes vs flat on our faces.

2. In the infinitenesse of Christs sufferings is dis­couered the hainousnesse of our sinnes: For when in the Gospell wee see Gods owne Sonne so feare­fully handled for our sinnes, (the most dreadfull spectacle of Gods anger against sinne that euer was) wee must needes therein, as in a glasse, see the vglinesse of our sinnes, that brought such tor­ments vpon so sacred a person as Iesus Christ was.

3. The Gospell sets forth not onely the merit of Christs death for pardon, but also the efficacie of it for the mortification of sinne. And not onely the benefits of his life and death, but also the ex­ample, for our imitation. An example farre sur­passing the Law, which requires onely the louing of our neighbour as our selues, whereas Christ lo­ued vs aboue himselfe. How can blacke be better discouered then when laid to white? how can our sinfull liues be better manifested, then when com­pared with the most holy life of Iesus Christ?

Vse 1. Ministers must learne how to preach the Gospell, euen so that sinne may be reproued, and the bowels thereof laid naked, as in an Anato­mie, Heb. 4.13. 1 Cor. 14.24.25. And thus should men desire to heare. Men are deceiued, when they thinke the Gospell should preach no­thing but pleasing things vnto them: The Gospell [Page 207] is a light, discouering the wickednesse of thine heart.

Vse 2. Wee that liue vnder the Gospell, must liue soberly, else the light thereof will shame vs, Rom. 13.11.12.13.

Vse 3. Here is a note to iudge of the true Go­spell of Christ: It fauours no sinne, no it conuinces sinne, and detects it, 1 Tim. 1.10. Popery there­fore that fauours grosse sinnes, as Aequiuocation, murthering of Princes, &c. cannot be Christs Gospell.

2. Point. The successe of this discouery. The ha­tred of the world.

The lot of the Gospell is to be hatedHatred the lot of the Gospell. of the world, because it disquiets and diseases them in their sinnes. A man desirous to sleepe will haue the curtaines drawne, the light shut out, and no noyse made: So men sleeping in sinne, would not haue the light or noyse of the Gosp [...]ll come to them to waken them; and if it doe they are as tetchy and froward, as men heauy asleepe are, when against their wils they are iogged. The Pro­uerbe here is true, Truth breedes hatred, flattery friendship. False religions flatter men in their sinnes, and therefore they are entertained: true Religion and the Gospell detects their sinnes, and therefore cannot be endured.

Vse 1. Be not moued at the worlds hatred of the Gospell: Nay, hereby rather be assured, that the Gospel is Gods truth, which would cry downe mens sinnes, as preaching would haue done De­metrius his trade; and therefore no maru [...]ll if the [Page 208] tradesmen of iniquitie are vp in armes against the Gospell, as Demetrius was against Paul.

Vse 2. Ministers that are faithfull must looke for much hatred, because they preach the Gospell, which discouers mens wickednesse: Thus Ahab hated Michaiah. The Kings Chappell could not comport with Amos. It may be doubted Ministers open not the word aright when wicked men kicke not against them.

Vse 3. Yea, let euery Christian looke for hatred, for his conuersation is a light to manifest and make odious the wickednesse of the world, Eph. 5.11.13. Phil. 2.15. The Gospell is held forth not onely in Ministers mouthes, but in all godly Christi­ans liues.

3. It is proued, Vers. 21. by the contrary; Hee that doth truth commeth to the light, &c. and there­fore such as loue not the light, must be such as are not doers of the truth, but workers of ini­quitie.

Here two things.

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

1. Who comes. Hee that doth truth.

A notable description of a true Christian; Hee doth truth: not onely things in themselues good, but with a good and a true hart. Hypocrites doing good things with rotten harts, doe lyes, Hos. 11.12. Ephraim compasses mee with a lye. If odious to tell a lye, then what to doe a lye? The reall lye is worse then the verball.

2. Why, or to what end he comes. That his works [Page 209] might be manifested that they are wrought according to God, that is, his will and word.

As the Sword of the Magistrate, Rom 13. is com­fortable Doct. 1 to the good man, so also of Gods Word: for it will manifest his good workes, and so giue him peace of Conscience. That which scares the wicked from, drawes the godly vnto the Word. The Owle flyes from the morning light, which other birds welcome.

Onely the light of the Word manifests good Doct. 2 workes, and nothing else. Therefore contemne we the peruerse iudgement of the world.

The propertie of a sincere man, not to feare the Doct. 3 tryall of the light, as Dauid, Psal. 139. Try mee O God: As the Disciples, Master, Is it I? Rahel durst not endure Labans search. The deformed Ele­phant troubles the waters: the bankrupt will not cast vp his accounts. Try thy selfe by this, as the Eagle the bastard Eagles, by holding them to the Sunne.

Thus much of Nicodemus comming to Christ, the first part of this Chapter. The second followes, Iohns last Testimony of Christ, from the 22. Verse to the end.

Iohns last Testimony of Christ.

IN it consider,

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

Occasions are,

• More remote.
• Nearer.

Remote. First, Christs comming into Iudaea: se­condly, baptising there: and thirdly, at the same time that Iohn baptized not farre off.

For the first.

Obiect. Christ was in Iudaea before being in Ie­rusalem.

Ans. First, Ierusalem properly is in Beniamin: Secondly, not said, into Iudaea, but into the Countrey of Iudaea: So the chiefe Citie of a Countrey is op­posed to the rest of the Countrey; as if a man should say, He went from London into Middlesex.

For the second, it is in the same Verse.

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

Obiect. The institution of Baptisme seemes not to be till after the Resurrection, Mat. 28.

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

Wheresoeuer wee become, wee must spend the time profitably, that wee may say, here and there haue wee beene; thus long haue wee stayed, and spent our time thus and thus: as here it is said of Christ, hee came into Iudaea, and baptized.

For the third, Iohns baptizing at the same time.

Doct. 1 Iohns Baptisme in substance diffred not from [Page 211] Christs: for then Christs Baptisme, of another sort,I [...]hns Baptisme and Christs differed not in substance. power, and spirit, being erected, Iohn should haue ceased, and not haue kept them to Acornes, when they might haue had Wheat else-where.

In that Iohn gaue not ouer his ministry, for all Doct. 2 that Christ was risen, and that with greater suc­cesse and approbation: Men of lesser gifts must learne not to be discouraged, when those of grea­ter parts and sufficiency come forth. Many are of this minde, aut Caesar, aut nullus, eyther chiefe or none: But yet the Moone and lesser Starres set not presently vpon the rising of the Sunne, though obscured therewith.

This baptizing of Iohns is set forth.

1. By the circumstance of place, in Enon besides Salim, and the reason why there, because there was much water: which shewes, that then in Baptisme they vsed the rite of dousing, which was more sig­nificant, and apt for those Countryes, and persons that then were baptized: but in our colde Coun­tries, and that in Infants Baptisme, wee are not so tyed.

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

Obiect. This was implyed before, when said that Iohn baptized.

Ans. There was noted Iohns readinesse to doe his duty; here the peoples forwardnesse, and so the successe of his ministry, that they continued to present themselues vnto him.

There ought to be a mutuall readinesse both in Doct. 1 Minister and peop [...]e: Sometimes Ministers are [Page 212] ready and not hearers; sometimes goodly heapes of people gathered together, and no Preacher: The haruest great, and no labourers.

Doct. 2 The [...]xcellency of choyse instruments hinders not Gods blessing vpon inferiour instruments: which as it is true in other professions, so espe­cially in preaching, when sincerely performed. Though Christ open his schoole, yet Iohn wants not his auditors.

3. By the reason why hee still baptized.

Whilest wee haue any liberty to doe good,Doctr. Doe good whilest we haue liberty. and are not violently detained, wee should continue doing of it: As Iohn did, till the prison abridged him. Many a Minister is kept from doing his duty, not by the prison, not by sicknesse, but by world­linesse, lazinesse, and by no other prison, but that of an hard and vnwilling heart. How dolefull will the prison, sicknesse, and death be, when Consci­ence shall pinch vs for our libertie, health, and life abused? Wee may therefore iustly vse the argu­ment of the Epicure, Eccl. 9. Whatsoeuer thine hand findeth to doe, doe it with all speede, because there is no knowledge, wisedome, nor inuention in the graue, whi­ther thou goest. But here is that which addeth weight vnto it, that before wee come into the graue, wee may come into the prison, into this or that strait, that shall disable vs almost as much as our graue: And therefore whilest wee haue any abilitie or op­portunitie, in any kinde to glorifie God, let vs not be negligent, but say with the Psalmist; As long as [Page 213] I haue any breath I will praise the Lord: And with that valiant Captaine, that defended the ship with his left hand when his right hand was cut off, and with his teeth when his left hand was gone; if we are disabled one way for doing good, let vs try what wee can another. If our tongues faile vs, vse we our pens, our hands, our gestures.

The nearer Occasions of Iohns Testimony follow. They are:

1. A Dispute betwixt Iohns Disciples, and the Iewes.

2. A Complaint put vp to Iohn, by his Disciples.

The first is set downe.

Where consider:

1. Who dispute and contend together: Iohns Disciples and the Iewes, that is, such as were initia­ted into Christs schoole by his Baptisme.

2. Whereof. Of Purification, that is, of Baptisme, as appeares in the next Verse; the question being whether Iohns Baptisme were not to be respected aboue Christs.

3. The Originall of the contention. It was [...], from the Disciples of Iohn, instiga­ted by a carnall affection to their Master.

No new thing then, euen among the purer pro­fessors Doct. 1 of Religion (such as were Iohns Disciples and Christs) to heare of Controuersies in matters of Religion, where especially they should agree. Thus was it among the Corinthians, 1 Cor. 3. This is [Page 214] the fruit of that carnality that still sticks in the best.

Doct. 2 Oftentimes in contentions the lesse able part is more daring and prouoking: As here Iohns Disci­ples that were the weaker side, giue the first onset. So Sarah sets vpon Abraham, The Lord iudge twixt mee and thee, when her selfe was in greatest fault.

Doct. 3 The truth of Salomons Prouerbe, Onely by pride man makes contention. These men thought Iohns mi­nistry and Baptisme disgraced by Christs; and their Masters disgrace they tooke to redound to them­selues: And hence growes this quarrell. Selfe-loue is a make-bate: Humilitie a great preseruer of peace. Humilitie seekes the lowest place, for which none will striue, and so enioyes peace.

2. The Complaint is set downe.

These daring combatants hauing receiued the foyle, now come complaining to their Master, and goe about to incense him against Christ. They complaine, first, that hee baptized, that is, erected a ministry: secondly, which specially galled them, that all men followed him. They amplifie the fact as very haynous, first, because this man ere-whiles was but an auditour of Iohns; Hee that was with thee: secondly, because whatsoeuer credit he had, hee had got it by Iohns meanes; Hee to whom thou barest witnesse: and therefore they seeme to taxe him of vnthankefulnesse, that being thus behol­ding [Page 215] to Iohn, he should yet thus goe about to ouer­top him.

See how carnally affected euen the godly some­times are in things spirituall.Doct. The godly haue oft car­nall affections in things spiri­tuall. And that, 1. In their gifts.

1. In spirituall gifts. They would haue a Mo­nopoly of them, and ingrosse them all to them­selues: As here Iohns Disciples would haue the gift of the ministry to reside in Iohn alone: So would Ioshua haue had Prophecie rested onely in his Ma­ster Moses, and therefore complained to him when Eldad and Medad prophesied, Numb. 11. So the Disciples to Christ, Master, there is one casteth out Diuels, and followes vs not. But this spirit of Enuy is not so much in sauing graces of Faith, and Re­pentance, &c. as in common graces, as Prophecie, Miracles, vtterance, which procure admiration and applause in the world: Which shewes our corrup­tion, that desire these rather then the other, which Christ perceiuing in his Disciples, willed them not to reioyce in casting out of Diuels, but in their ele­ction, Luke 10.

2. In the successe of these gifts.2. In the suc­cesse. We would haue all the successe our selues. Though God be glori­fied neuer so much, yet if it be by others, and wee haue no hand in it, all is not well then: As they, Iudg. 12.1. Why wentest thou forth to warre, and calledst not vs? A signe wee preferre our owne glo­ry before Gods, and reioyce not sincerely in the glory of God; for then wee should reioyce when others glorifie him as well as our selues: As Paul did, Phil. 1. But what a grosse corruption is this? Say these men should haue gone to God with this [Page 216] complaint, as they did to man; as indeede in a righteous complaint a man may as well goe to God as to man: had not this beene a sore accusa­tion; Lord, such a man gathereth a people to thee? As if to the Lord of the haruest a man should com­plaine, Sir, such a one reapeth painefully in thy fields, and gathers in twise so much as I doe into thy Barne. Would not the answer be? Well, hee shall be twise so well rewarded as thou.

Now followes the Testimonie it selfe: Where,

• 1. Hee labours to quench their enuy.
• 2. Perswades them to the imbracing of Christ.

The former hee doth, Vers. 27.28.29.30. by di­uers arguments. An argument of great humilitie, and modestie in Iohn, arising from a thorow know­ledge of himselfe, not to be moued with these temptations of his Disciples thus pricking him for­wards. Here is our triall, when wee can stand out in temptation.

1. Argument Iohn vses to quiet their enuious hearts is set downe.

Nothing.] Neyther any grace to doe good, op­posed to, Hee baptizeth; nor successe in the vse of the grace, opposed to, And all men follow him.

From heauen.] That is, from God. A Metonymie of the subiect: as Hell is put for the Diuell, Iam. 2. The force of the Argument is this: If whatsoeuer grace any man hath for any calling, and whatso­euer successe hee hath in the execution of that [Page 217] calling be measured out to him by Gods owne ap­pointment, then it is in vaine for you to grieue, that Christ is in the Ministry as well as I, and greater in his Ministry then I: for whatsoeuer hee hath this way, God from heauen disposes it to him: who then can make it lesse? And that smaller mea­sure which I haue, is likewise by the same hand dis­posed to mee: who then can make it more?

A notable remedy for enuy, to consider, that Doct. 1 wee picke a quarrell with God, Mat. 20.A remedy a­gainst Enuy. Is thine eye euill, because I am good? Are yee angry (saith Iohn in effect) that Christ baptizeth, and that with such successe, with such credit and esteeme? See with whom yee are angry; euen with heauen, whence the Spirit descended vpon Christ, to fit him for this calling. Doe all men follow him? But who sends them? Can hee helpe it? Doth hee entreat them? Doth hee seeke them, as Tradesmen doe Chapmen? Are all mens hearts in Gods hands, and doth not hee incline them to affect one man more then another?

It teaches vs not onely, not to enuy, but to loue, Doct. 2 reuerence, and to honour such as are graced with good gifts, and are blessed with singular successe in their callings, and haue great authoritie in the hearts of Gods people: for this comes to them from heauen. Heauen smiles on them, and shall any on earth looke awry on them? Doth God set the seales of his Loue vpon them, and shall wee of our Malice?

Learne wee to bridle and represse our ambition, Doct. 3 and learne wee humilitie, and contentation with [Page 218] our gifts and callings,Humilitie and contentation must goe with our gifts. and with our degrees in our callings. We cannot with all our adoe wring these things from God against his will. And as of the stature of bodily height, Mat. 6. so may it be said of our credit, estimation and authoritie; Which of vs by taking thought can adde one cubit to his stature? for the measure is set downe in heauen. Many a man as great in pride, as hee is small in desert, de­siring to be in account & request as well as others, what adoe keepes he? hauing but a wooden head, and a leaden heart, yet hee will helpe it out with a brasen face, in an audacious masterlinesse, and with a golden hand, with Simon Magus, beare downe all with large proffers: As though the con­trary were here true, to that which Christ sayes, That a man can receiue nothing vnlesse it be giuen him from beneath, out of the bowels of the earth, where is the veyne of gold and siluer. But alas, a dwarfe is a dwarfe, though hee stand vpon the top of the highest mountaine; and a gyant is a gyant, though in the lowest pit. Though men by intru­sion and base Arts, might climbe vp into callings they are not fit for, yet they can receiue no true greatnesse, vnlesse it be giuen th [...]m from heauen: Therefore the way is for a man to humble him­selfe, and deny himselfe before heauen, to cry vnto heauen, and not to barke against heauen. As long as Rahel iangled with her husband, and with her sister, in her barrennesse, shee could get nothing, till shee fell to humble and repenting prayers, Gen. 30.22. Though some of meaner parts then thy selfe, haue in the same calling wherein thou art, [Page 219] greater successe then thy selfe, yet here is that which must hush all; not onely mens gifts, but the successe of their gifts is measured in the hea­uens. And God sees iust cause to grace with suc­cesse lesser gifts sometimes aboue the greater, per­haps because hee sees greater sinceritie in the lesse; which as it made the Widdowes mite heauier then the talents of the Pharisees, so likewise it makes the Badgers skinnes and Goates hayre of meaner Mi­nisters, more pretious and acceptable in the Lords Temple, then the Iewels and pretious stones of more learned ones. Let it not trouble thee that thou art no greater, no more respected, thou hast and shalt haue the measure God hath mete out for thee. So Iohn here satisfies his Disciple repining, both that they wanted, and another had. If ano­ther haue, God hath measured, and hee measuring hee cannot but haue. If wee haue not, God hath not measured, and hee not measuring wee cannot haue. Who are wee that wee should fight against God?

Men that are graced with excellent both gifts Doct. 4 and successe in any calling, must neyther thanke themselues for their gifts, nor their gifts for their successe; not sacrifice to their owne Net, but re­member this golden sentence of the Baptist; A man can receiue nothing, except it be giuen him from heauen: They must therefore thankfully and hum­bly acknowledge Gods blessing, and thereby both encourage themselues to a faithfull continuance in their calling, and comfort themselues against the malice and enuy of the vngodly.

2. Argument of Iohn is laid downe.

The Argument is drawne from his owne for­mer doctrine. As if he had said, Haue I not taught before that I was not the Christ? Should I now so grosly crosse mine owne doctrine, in preferring my selfe before Christ? Should I destroy that which I haue built? and this Argument is confirmed by their owne testimony, Yee your selues are my wit­nesses. Where there is a secret retorting of that ar­gument of theirs; To whom thou barest witnesse: As if hee had said; What will yee get by my witnesse of this man? Know yee well what it was? Was it not this, that I was not the Christ, but hee?

Doct. 1 The Word of God, though not vnderstanding­ly heard,The word not vnderstan­dingly heard, is yet enough for conuiction. as fit, yet is enough for conuiction: As here; Iohns Disciples did not so well marke and conceiue of his testimony of Christ what it was, onely thus much they remembred, that hee had giuen some testimony to him: So Festus, Act. 25.19. could say of Pauls preaching, that hee spake of one IESVS once dead, but now aliue, and that was enough for his condemnation: So the ignorant blockish people at this day, when they can but say thus much of a Sermon, The Preacher talked of God and of Christ; this shall be enough for God to say, Out of thine owne mouth will I iudge thee, O thou euill seruant.

Doct. 2 Fit it is for Ministers so to remember their owne doctrine, that they may maintaine an harmonie [Page 221] betwixt it and their liues,Good for Mi­nisters to re­member their owne doctrine lest that (which is mon­strous) their tongue be bigger then their hand, and so there be place for that reproofe, Rom. 2.21. So that if any should come to vrge them to this or that, they may say, you know I haue taught to the contrary, and so being witnesses of my doctrine, you would all be witnesses against my contrary practises.

Ministers should so conuerse in their doctrine, Doct. 3 that it may beare witnesse against the faults of their hearers, commonly imputable to their teachers: That this may be their comfort with the Baptist; No such thing learned they of mee; nay, I can ap­peale to their owne consciences, that I haue taught them the contrary.

3. Argument is laid downe.

The Argument is this. I haue cause to reioyce for this you tell me, and therefore not to be sorry. The Antecedent is thus proued: The friend of the Bridegroome, that labours to worke the maides affections to him, hath cause to reioyce when his paines take successe, and hath brought the matter so farre, that now hee may stand and see the two parties talking louingly together: But Christ is the Bridegroome, who is to marry his Church as his Bride; I am onely the friend of the Bride­groome, &c. Therefore is my ioy fulfilled.

In the words there are three things.

• 1. Christs Priuiledge.
• 2. The Churches Priuiledge.
• 3. Ministers both
  • Priuiledge,
  • and Duty thence ensuing.

1. Christs Priuiledge. Hee is the Bridegroome that hath the Bride.

Christ alone is the head and husband of the Church:Doctr. Christ alone the head and husband of his Church, And that by a double right. This is proper to Christ alone. A Bride hath but one Bridegroome, a Wife but one Hus­band: So one Church but one head, which is the Lord Iesus, who is the head of his Church, and the Sa­uiour of his body, Eph. 5.23. Col. 1.18. And. Hos. 1.11. The Chi [...]dren of Israel shall be gathered together, and appoint themselues one head. Christ alone hath the honour of the Bridegroome.

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

1. By vertue of Redemption,1. Of Redemp­tion. as hee hath redee­med his Church. For looke as the Israelites had a right to the marriage of their redeemed captiues, Deut. 21. so Christ hauing redeemed vs from the bitter and seuere husband the Law, Rom. 7. he hath thereby a right to espouse vs to himselfe.

2. By vertue of a spirituall kinde of Propaga­tion,2. Of spirituall Propagation. whereby the Church springeth out of the side of Christ dead on the Crosse, as Eue out of Adams side sleeping. Looke then as Adam had right to Eue aboue any other, though there had beene neuer so many men, because hee could say, This is flesh of my flesh, and bone of my bone, so by [Page 223] the same reason hath Christ a peculiar right to his Church, which is of his flesh, and of his bones, Ephes. 5.30.

Vse. This then serues to behead that man of sinne, who claymes a head-ship ouer the Church, and discouers the Church of Rome not to be the Bride, but the Whore of Babilon; because shee hath entertained another head and Bridegroome, that triple-crowned Antichrist.

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

See the neare vnion betweene Christ and the Church.Doct. The neare vni­on betweene Christ and his Church. It is not an imaginary, but a true, reall, a marriage vnion: Hee is the Bridegroome, and she is the Bride. Here is the priuiledge and happinesse of the Church, Christ and the Church are as neare as man and wife: and how neare that is, wee may see, Gen. 2.23.24. To which answers that Eph. 5.30.31.32. And therefore as in marriage to shew the nearnesse of it, the name of the husband is giuen to the wife, Isa. 4.1. Onely let vs be called by thy name: so here, from this neare vnion it is, that the name of Christ is giuen to the Church, 1 Cor. 12.12. Euen so is Christ, that is, the Church, the body of Christ.

Vse 1. Behold here the great honour of the Church. As it is proper to Christ to bee the Churches head, so to the Church to be Christs Bride, Isa. 54.5. Hee that made thee is thine hus­band, &c. Reuel. 21.9. Come, I will shew thee the Bride, the Lambes wife. Hos. 2.19.20. I will marry thee, &c. Marriage in it selfe is honourable, Heb. 13. [Page 224] how much more when to such an honourable per­son? this is a double honour. It was a great ho­nour to Abigail to be Dauids wife, to Esther to be Ahashuerosh his Queene; but this honour to be the wife of the Sonne of God, surpasses them both. Greater loue, greater honour then this, can no man shew at any time.

The endlesse and pure loue of Christ in the spirituall marriage. Vse 2. It magnifies the endlesse loue of Christ towards his Church, that hee should so loue vs, as to make vs his beloued Spouse. All considered especially, for so shall wee finde Christs loue to be pure loue. Men marry commonly either for beau­ty, or person, or wealth, or parentage. Beauty of­ten swayes mens affection, where nought else: And where beauty and person are wanting, yet wealth and riches will mend all; These are strong incen­tiues and attractiues of mens affections: Yet where all these are wanting, yet sometimes good manners, education, nurture, and grace are meanes to make women gracious in mens eies, and these are spokes­men to wooe for them: All these, or some of these commonly are the caement of mens affections. But behold, Christs loue is pure loue, we had nothing in vs to moue him, or winne, or wooe him, ney­ther person, parts, portion, beauty or grace in vs to draw his affections, Hos. 2.19. I will marry thee vnto mee in mercy and compassion. His owne mercy was our spokesman; his compassion of our woe wooed for vs. Not our parentage, Ezek. 16.3. not our wealth or credit, Ezek. 16.5. not our beauty. See what goodly fayre pieces we were, Ezek. 16.6. In euery one argument of loathing, and cause of [Page 225] distaste. Hee loued not vs because wee loued him first, for wee hated him: not for our portion, for wee were miserable, and poore, and naked, Reuel 3. Not for our beauty, for wee were blinde, Reu. 3.17. and bloudy, Ezek. 16.6. The Papists would haue vs come like craking dames, that vse to vpbraid their husbands with their great portion, and would not haue vs make our selues so ill-fauoured and poore as wee doe: they would finde somewhat in man that might make him gracious in Christs eyes: But this is to derogate from Christs loue; the more merit wee plead, the more wee diminish his loue.

But for the further opening of this doctrine,Three things considerable in this marri­age. and that wee may see both Christs loue, and our owne happinesse, the more, consider these three things.

1. How this Contract and Marriage is made vp.

2. The Dowry in this Marriage on Christs part.

3. The Duties on the Churches part, to which this honour and marriage bindes her.

For the first.1. How this contract and m [...]rriage is made vp. And that is, This Marriage is made by the mutuall consent of both parties, both the Bride­groome and the Bride. In euery lawfull Marriage is required the consent of the parties, without which there is but a nullitie. The like consent is betweene Christ and his Church.

1.1. By Chr [...]sts consent, man [...] ­fested. 1 In the as­sumption of our nature. Christ sh [...]wes and giues his consent two wayes: First, by assuming our nature, that so there might be a congruitie and correspondence be­tweene him and his wife: So in Marriage there must be a congruitie of natures, that there may be a congruitie of affections. Therefore hath Christ taken our nature and our flesh, that hee [Page 226] might become our husband, according to that Heb. 2.11. For he that sanctifieth, and they which are sanctified, are of one, that is, of one nature: where­fore hee is not ashamed to call them brethren, because hee is of the same nature. So may wee say, hee is not ashamed to call vs his Bride and beloued Spouse: nay, hee is willing to doe so, hauing testi­fied his willingnesse by taking our nature. Second­ly, Christ shewes his consent, as by taking our na­ture, so by giuing vs his Spirit.2. In giuing vs his Spirit. This is Christs loue-token, by which hee witnesses his affection. Hence his Spirit is called a seale & an earnest penny, Eph. 1. And 1 Iohn 3.24. Hereby we know that he dwel­leth in vs by his Spirit which hee hath giuen vnto vs.

2. By the Churches con­sent in Faith.2. The Church and the faithfull testifie and giue their consent by the grace of Faith. This is the hand which wee giue to Christ, whereby wee wed and handfast our selues to him, Iohn 6. He that eateth my flesh, that is, hee that beleeueth in mee, dwelleth in mee, and I in him. Both these bonds of the Spirit, on Christs, and of Faith on our part, are laid downe together, Phil. 3.12. If that I may comprehend that, for whose sake I am comprehended. Wee comprehend Christ by our Faith, and are com­prehended of him by his Spirit.

2. The Dowry, which is2. Thing. The Dowry wherewith Christ doth endowe vs, and the ioynture whereinto hee doth estate vs. And this is that which will serue to set forth the great honour done to vs in this marriage. And herein doth this excell all earthly marriages, for in them the husband doth endowe the wife [Page 227] but with his thirds, or else if with all, yet but with all his worldly goods: But Christ endowes vs with more, with a most rich and excellent dowry. In generall this dowry is All things, 1 Cor. 3.21.22.23. All things are yours: But how? you are Christs. For as in marriage there is both communion of bodies and goods: So here, Wee are members of his body, of his flesh and bones, Ephes. 5. And hauing communion of his body much more of his goods, Rom. 8.32. How shall he not with him giue vs all things also? That Maxime of the Lawyers, Mulier fulget radijs mariti, The wife shines with her husbands beames, is most true in this marriage, we being marryed vnto him, wee hereby shine with the beames of his iustice, holinesse, riches, graces. Whatsoeuer the husband hath, the wife hath: Their riches common, their children, bed and boord, house and home; so that as Luther sayes, there is nothing differences man and wife, but onely sexe: So in this marriage with Christ, whatsoeuer is his is ours, his treasures, ri­ches, beauty, kingdome, all, all is ours. In particu­lar, hee doth endowe vs with a double dowry.

1. Heauenly, inward and spirituall goods.Two-fold. 1. Heauenly and spirituall goods, they are, 1. His owne righteousnesse in our Iustifi­cation.

2. Outward and temporall goods.

1. The spirituall treasures are these.

1. His owne righteousnesse, which becomes ours by his being ours. Wee who haue no righteous­nesse in our selues, being marryed vnto Christ, we shine with the glorious beames of our husbands righteousnesse; wee being his, his righteousnesse is imputed to vs, and reputed ours. The Papists cauill at vs, when wee say, that wee are iustified [Page 228] by the imputation of Christs righteousnesse, and make it as strange, as if one man should be wise with another mans wisdome, &c. But what strange thing is it, that a poore woman marryed to a rich man, should be made rich? So what strange thing is it, that we mystically and matrimonially vnited vnto Christ, should haue his righteousnesse be­come ours? 1 Cor. 1.30. Yee are in Christ, who of God is made righteousnesse. Ezek. 16.8.9. Then I washed thee, to wit, when I had marryed thee. So, Apoc. 19.7.8. His wife hath made her selfe ready, but yet her apparell is not of her owne making or prouiding, but it is giuen vnto her, that shee should be arayed with pure fine linnen and shining. Here is a goodly marriage gift, a royall and a glorious wedding garment, a fayre marriage sui e, Hee clothes vs with the garments of saluation, and couers vs with the roabe of righteousnesse: Hee deckes vs like a Bridegroome, and as a Bride tireth her selfe with iewels, Isa. 61.10. This is that cloathing of broy­dered gold, which makes the Kings daughter all glorious within, Psal. 45.13. The Bride on her mar­riage day puts off her old rags, and foule cloathes, and neuer so trimme and neate as then: So by ver­tue of this marriage are wee clad in these wedding roabes.

2. As by vertue of this marriage wee are en­dowed with the grace of Iustification: so likewise are wee also endowed with the graces of Sanctifi­cation, 2. Sanctifica­tion. 1 Cor. 1.30. Iohn 1.16. of his fulnesse wee all receiue grace for grace, Ezek. 16.9.10.11.12.13. I annoynted thee with oyle, that is, the oyle and an­noynting [Page 229] of the Spirit, of which Iohn speakes, 1 Iohn 2. and gaue thee all graces, which are set forth vnder the phrases of fine linnen, silke, orna­ments, and bracelets, chaynes, frontlets, eare-rings, beauty. For herein Christ goes beyond all earthly Bridegroomes. Though the Bridegroome may be beautifull himselfe, yet hee cannot conuey and communicate his beauty to his Bride, but Christ after his marriage doth not onely clothe vs with glorious apparell, iustifying vs by his righteous­nesse, but also puts vpon vs his beauty, and makes it perfect, thorow his beauty, Ezek. 16.14. hee puts vpon vs ornaments, eare-rings, bracelets, &c. san­ctifying & beautifying vs, with the seuerall graces of Faith, Hope, Loue, Ioy, Peace, Holinesse, &c. Hence Reuel. 19.8. it is said, The fine linnen is, [...], the righteousnes of the Saints, signifying a double garment, and a double righte­ousnesse giuen vnto vs. First, the righteousnesse of Iustification, whereby wee are iustified before God. Secondly, the righteousnesse of Sanctification, by which wee euidence our Iustification to men. The fine linnen in the words immediately before, is said to be [...], pure and shining: First, pure, that is, the righteousnesse of Christ, whereby wee are made pure in the sight of God: Secondly, shining, that is, the righteousnesse which is infused into vs by the worke of the Spirit, the graces of Sanctification, by which we shine as lights in the midst of a froward and a crooked generation, Phil. 2. that righteousnesse of which our Sauiour speakes, Let your light so shine before men, &c. Mat. 5.

3. A third part of this dowry is an assurance of Christs gracious acceptation of all our seruices3. Acceptation of our seruices. which wee performe to him. There is no husband except he be a bitter spirited Lamech, or a blockish Nabal, but his wife is pleasant in his eyes. So Eze­kiel cals his wife, the pleasure of his eyes, Ezek. 24. Looke what the wife askes of the husband, shee is sure not to be denyed, and Ahashuerosh will not deny Esther halfe the kingdome. The kinde lookes of the wife moues the louing husband. The kinde husband loues to heare his wife speaking, except it be some such husband as Iobs was a wife, Iob 19.17. Thus is it with Christ our head and husband: wee may be sure now hee will accept vs and all our suites. Hee is wounded with the eyes of his Spouse lifted vp in prayer. His delight is in the sonnes of men, Prou. 8. Hee calleth his Spouse Hephzibah, my de­light is in her, Isay 62.4. Christ delights to heare vs pray, Cant. 2.14. Shew mee thy sight, let me heare thy voyce: for thy voyce is sweet, and thy sight comely. Neyther delights hee onely in the more excellent duties wee performe, but in the meaner also, Cant. 5.1. Hee eates the hony-combe as well as the ho­ny, and drinkes the milke as well as the wine. Thus is the Spouse the pleasure of his eyes, of his eares, of his taste. Neyther delights hee onely to heare our prayers, but also to performe them, as it glads a kinde husband at the heart, when hee can doe any thing that may pleasure his wife, Isay 62.5. As the Bridegroome is glad of the Bride, so shall thy God reioyce ouer thee. How is the Bridegroome glad? Hee is glad hee hath his Bride, hee is glad to [Page 231] see her, heare her, glad to gratifie her, glad of any occasion whereby he may manifest his loue: Such is our Bridegroomes ioy ouer his Bride, therefore may we be well assured of his gracious acceptance of our persons, of our prayers, and all our holy ser­uices performed to him.

4. Wee haue hereby comfort in all our slips,4. Comfort in our slips. in­firmities, deformities: Wee neede not be discou­raged in regard of them, when wee consider that Christ beares an husband-like affection towards vs. The husbands duty is to respect the wife, as the weaker vessell, 1 Pet. 3. and Col 3.19. Husbands loue your wiues, and be not bitter vnto them. A kinde hus­band breakes not forth into bitter words or lookes vpon euery weaknesse. Euery husband thinkes his owne wife fairest in his eye. Such is Christs affecti­on to his Church, Though shee be blacke, yet shee is comely in his eye. The Church sees blacknesse in her selfe, Cant. 1.4. yet Christ will see nothing but beauty, Cant. 4.7. Thou art all fayre my Loue, and there is no spot in thee. Loue couers a multitude of infirmities, a multitude of blemishes. Christ will not cast vs off for euery slip; nay, if after greater offences wee sue vnto him, so tender-hearted is he that hee will not vtterly reiect vs. Ier. 3.1.

5. In all accusations of conscience,5. Comfort a­gainst accusa­tions of Con­science. when Sa­than drags vs before Gods Tribunall, and layes our sinnes to our charge, wee haue an vnspeake­able comfort by this Marriage. It is a Law princi­ple, Vxori lis non intenditur: It is idle to lay the action against the wife the husband liuing. The husband stands answerable for the wife, therefore [Page 232] answere Sathan thus, Away Sathan, neuer stand accusing or pleading against mee; I am but the wife, goe to mine husband, he shall, nay, hee hath answered the Law for me to the full.

6. Hereby haue we free accesse to Christ.6. Accesse to Christ. Esther comes to Ahashuerosh without a mediator: A shame were it that the wife in the bosome should vse mediators. Such an husband were but a Nabal.

7. Heauen it selfe.7. The enstating vs into a kingdome of incom­prehensible glory, the kingdome of heauen. Co­habitation is a marriage duty, fit that those who marry together, should dwell together. Christ therefore will bring vs to his house, to his home, to liue with himselfe in his kingdome. And there­fore when hee came a wooing, hee told vs that in his Fathers kingdome there were many mansions. Du­cere vxorem, among the Latines, was taken from the custome of bringing the bride on the marriage day to the husbands house, Psal. 45.15. With ioy and gladnesse shall they be brought, they shall enter into the Kings Palace. Reuel. 21.9. Come, I will shew thee the Lambes Bride. And what hath shee for her dowry? Vers. 11. Hauing the glory of God. This is our compleate dowry, The Kingdome of heauen. Ahashuerosh promises Esther halfe the Kingdome: Christs performances outstrip his promises; hee giues vs a whole Kingdome, yea, a Kingdome for euer: for this marriage is indissoluble, and this ioynture for euer, Hos. 2.19. I will marry thee vnto my selfe for euer.

2. The outward and temporall goods, which [Page 233] are the second part of the dowry, are these.2. Temporall goods. They are, 1. A right to outward things

1. A right to all temporall and outward things, to which we haue no right, either diuorced from, or vnmarried to Christ. Christ is heyre of both the worlds, and we haue right to neither, till married to him. Till a woman be married to an husband, she hath no right to his goods, but being married, now she hath right to foode, apparell, and such like necessaries. So is it here, this marriage giues vs a title to these things.

2. As by it we haue a title, so a possession,2. Possession of them. and enioyment of these outward blessings: for a kinde Husband cannot see his Wife in want, he being of ability. See Hos. 2.19.20.21.22. I will marry thee vnto me; and then see what followes, I will heare the heauens, and they shall heare the earth, and the earth shall heare the corne, and the wine, and the oyle, &c.

3. Assurance of Christs helpe in all our affli­ctions.3. Helpe in af­flictions. It is part of the marriage-couenant, that married parties make, not to forsake, but to relieue each other in aduersitie and sicknesse: then is the greatest neede of the comfort of an husband. No good husband then will leaue his wife comfort­lesse; much lesse will Christ doe it: Hee is our husband, and he will stand by vs, and giue vs those flaggons of wine and apples. Cant. 2. His left hand is vnder our head, and his right hand doth embrace vs. The Church is no widdow, but hath an husband that will vphold and defend her; she hath an head, who is also the sauiour of his body. Ephes. 5.23. Thus much for the dowry.

3. The duties of the Bride. They are. 1. Thankful­nesse.3. Point. The duties to which this marriage tyes the bride: they are these.

1. Thankefulnesse to Christ for so great ho­nour and loue, what shall wee render vnto the Lord that hath done so great things for vs. Dauid thought it an high fauour to marry Sauls daugh­ter; seemeth it a small thing vnto you to be the Kings sonne in law? 1 Sam. 18. And yet he deserued it. How much more is it an high fauour vnto vs, who haue deserued nothing but wrath, to be honoured with marriage loue? we are bid, Psal. 45.10. to for­get our fathers house; but in this sense, to stirre vp our thankfulnesse, remember we our fathers house and base birth. Ezek. 16.3. Thy father was an A­morite, &c.

2. Constant, and faithfull loue,2 Constant and faithfull loue. to cleaue vn­to him with all our hearts, and all our soules. This loue must be in two things: First, in cleauing so to him that we forsake him not in any afflictions; but to haue our hearts as much enamoured vpon him, when wee see the crowne of thornes on his head, as when we see the crowne of glory: Sicke­nesse, imprisonment, disgrace, makes a good wife loue her husband more dearely. It is but a strum­pets tricke to leaue her husband in his distresse when he most needes her. Secondly, in giuing our whole hearts so to Christ, as that wee admit no strange loue to haue a share with him. It is who­rish after the marriage couenant, for a woman to set her heart vpon another man; such a woman would no man endure: let vs not doe so. In bap­tisme wee sealed the couenant of marriage, and [Page 235] therfore we forswore and abiured all other strange loues, the loue of the world, sathan, and the flesh. Now looke we to it that we be faithfull in our loue to him, and that we wed not our affections to the world. A monstrous thing to see a woman mari­ed to two husbands at once: and howeuer it were sometime tolerated that a man had two, or moe wiues; yet neuer finde we that any woman had two husbands at once. Since then wee are Christs wife, take we heede we play not false with him, that we goe not a whoring after the world, the flesh, and our lusts. If we set our loues vpon the world, our affections vpon the earth, we are adulteresses: Adultery by Gods law is death; take heede then of spirituall adultery. And this indeede doth discouer many to be guilty of spirituall adul­tery, that like the wanton widdowes, 1 Tim. 5. haue broken their first faith: that looke as naughty-packs vse to hide all their knauery vnder the colour of marriage; so now a dayes many vitious and co­uetous persons that haue wedded their hearts to the world yet wipe their mouthes, with the whore, and say, what haue I done? Though their hearts are vpon their lusts, vpon the world, yet they beleeue in Christ, and hope to be saued by Christ, and they are Christs: And so Christ is made a stale and a co­lour for their spirituall adultries. Deceiue not thy selfe thou couetous person, thou art none of Christs; thou art an adultresse, thou art naught, with the world, and prostitutest thine heart to it, and now wouldest thou couer it with Christ: So for the voluptuous person, Christ will not owne, [Page 239] hee renounces thee for a baggage, that hast gone a whoring after vanitie, and the pleasures of this life. Are not your fornications in his sight? Christ is not as a bundle of myrrhe, lying betweene your breasts. Cant. 1.12. but your adulteries are betweene your breasts. Hos. 2.2. Thinke vpon this all that en­tertaine strange loues: Christ will discouer your lewd­nesse in the sigght of your louers, and no man shall deli­uer you out of his hand. Hos. 2.10.

3. Are we thus honoured to be the spouse of Christ, beginne then to thinke of an answerable ca­riage.3. Ansvverable carriage. A beggar matcht with a King, will off with her nasty, tattered, torne weede, and puts on roy­all apparrell, and Iewels, and now cloaths her selfe like a queene. 1. Cor. 11.7. The woman is the glory of the man: She like a glasse reflects the husbands vertues to his eyes, and in her he sees himselfe; for what the wife sees good in her husband, she will haue it her selfe. So must it be with vs. Now Christ hath married vs, now let vs say to our polluted gar­ments, get you hence, Isa. 30.22. Now labour for that cloathing wherewith Peter would haue wiues cloathed. 1 Pet. 3.3.4. Holinesse becomes the Saints; much more the wife of the Lord. On with that fine shining linnen, the Brides attyre. Reuel. 19. Now, forget thy fathers house. Ps. 45. Forsake now thy vaine conuersation, conforme to thine hus­bands fashion. All vnholy persons, their base, and beggarly apparrell, their filthy conuersation testi­fies to their faces that they are but strumpets, yea herein shew they themselues strumpets in their brasen faces, that though they be vile per­sons, [Page 237] yet they will out-face men that Christ is their husband.

4. Long for the marriage day,4 To long for the marriage day. and the consum­mation of these blessed nuptials, that wee may en­ioy our fill of spirituall loue, those sweet kisses, Cant. 1.1. and heauenly imbraces, when we shall inioy immediate communion with Christ in his Fathers Kingdome. This life is but the time of espousals, the day of Iudgement is the day of solem­nizing the nuptials: then shall the Bridegroome come to fetch home his Bride: Why should that day be then feared? That is our wedding day, and the wedding day is a day of ioy, Cant. 3.11. How doth the contracted Bride long for her marriage day! So let vs cry with the Saints vnder the Altar, How long Lord? Let vs cry as the Bride, Reu. 22.17. And the Spirit, and the Bride say, Come: Come Lord Iesus. Hasten our day of ioy, our marriage day. This longing affection is a Brides affection.

5. Be alwayes preparing for this marriage.5. To prepare for the mar­riage. No­thing runnes so much in the Brides minde once contracted, as her marriage: That is the end of all her labours. Shee is making this and that, and all is for the marriage: So let vs now be preparing our wedding dresse, our bracelets, our iewels, our fur­niture: Espe [...]ially considering that our marriage day is now at hand, and the time growes fast on. Redeeme the time: now decke wee, and so adorne wee our selues, as that wee may be comely and gracious in our Bridegroomes eyes, that wee may be presented a chaste virgin, trimmed and beau­tified, without spot and without wrinckle. Blessed [Page 238] is that man whom the Bridegroome shall finde thus prepared.

3. The third poynt followes. Ministers Priui­ledge and their duty.

Priuiledge of Ministers to be Christs Pa­ranymphes.1. Their Priuiledge. They are the friends of the Bridegroome: And that in these respects.

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

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

3. They labour to hold fast the Church to Christ, being iealous ouer her for Christs sake, lest she should be seduced, 2 Cor. 11.2.3.

4. If the Church breake her marriage-couenant, they labour to reduce her affections againe to Christ, Ier. 3.1.

Vse 1. To Ministers: that,

1. They thorowly know Christ themselues. What wise man will speake for a stranger hee knowes not, and commend him for a husband to a woman.

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

3. That they speake wisely and to the purpose. They are foolish spokesmen that speake so idly and absurdly, that they disswade and discourage in speaking. Many Preachers by their vaine and idle pratling euen driue men away from Christ.

4. That they speake earnestly and seriously: for a spokesman in marriage is to worke vpon the affe­ctions. [Page 239] And so are Ministers not onely to worke vpon the vnderstanding, but specially vpon the affections. And therefore they must at no hand be cold.

5. That they speake faithfully. Not to speake one word for Christ, and two for themselues: not to be Christs corriuals, as many that seeke to gaine the Church to themselues, and to interest them­selues in her heart. Treachery in a spokesman is hatefull.

Vse 2. To the people: that,

1. They receiue the Ministers with all respect, as a meaner woman would doe messengers com­ming from some great King, to treate about mar­riage with her. A priuiledge to be a Kings Embas­sadour in any businesse, but specially about his owne marriage: What a shame is this that so wor­thy Embassadours, sent from the great King of heauen, to treate with vs poore beggers concer­ning marriage, bringing so sweet a message, so rich tokens as are the body and bloud of his owne Sonne, should not be accepted? This disgrace must needes redound to the Lord himselfe. He that de­spiseth the spokesman, despiseth the Bridegroome. But alas, this office of match-making is a thanke­lesse office, euen in this spirituall marriage, as well as in the other.

2. In hearing the Minister, that they marke and giue good eare, as a maide will doe, when mat­ter of marriage is broken vnto her, and to labour in hearing, to come to a thorow knowledge of this Christ, that is tendred as an husband to them: for [Page 240] this is required in marriage. Error personae makes a nullitie: Thou that art wholy ignorant of Christ, how canst thou thinke that hee is thine husband?

3. When they are wrought vpon in the mini­stry, not to gaine-say. A foolish woman were shee that would say to a mighty King seeking and suing to her. One would thinke a King should haue an easie suite, seeking a begger for his wife. Christ seekes vs worse then beggers, and yet what a deale of wooing, what perswasions, and intreaties must his Ministers vse, and yet this marriage will not be hearkened after? At death they will beginne to hearken to it. Indeed sometimes in the other mar­riages men and women will match on their death­bed: looke not to doe so here. Marriages are not made vp rashly, but there must be some time re­quired. First, there must be a contract, and there vses to be a space of time betwixt contract and marriage. If thou be not contracted to Christ in thy life, an hundred to one if thou marry him in thy d [...]ath. There is but one example in all the Scripture of one at once both contracted and mar­ryed to Christ, to wit, the theefe on the Crosse.

2. The Duty of Ministers arising from the Pri­uiledge followes: Which is, to reioyce, because of the voyce of the Bridegroome, namely, heard and recei­ued of the Bride, which is a signe of her affection towards him.

Doctr. A Ministers greatest ioy.The greatest ioy of a Minister is to see, by his meanes, people gained to Christ, 1 Thess. 2.19. 3 Iohn 4. Many reioyce when the Bride rewards them, and giues them this and that: They reioyce [Page 241] in t [...]e fat benefice, when they haue got this or that preferment, then is their ioy fulfilled. Many a faith­full Minister, yet poore, may say in regard of the richer and fatter, yet not faithfull, as Dauid, Psal. 4. Thou hast giuen mee more ioy of heart in the in­crease of thy peoples faith, then they haue had in the increase of their Tithes, and in the pluralitie of their Liuings.

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

A fourth Argument. The Argument is drawne from the necessitie both of Iohns decreasing, and Christs increasing state. It must be so, God hath so appoynted; therefore it is in vaine to repine: His increase must be by my decrease.

God sets limits to the increasings of his Mini­sters,Doct. God sets li­mits to the in­creasings of his Ministers. and when growne to their height, hee will oftentimes take them downe. Sometimes by ray­sing more glorious instruments then themselues, as Christ after Iohn, and Caluin after Luther. Some­times by the worlds vnthankfulnesse and incon­stancy, as in Iohns case also, Yee reioyced in his light for a season. Sometimes by the rage of Tyrants, as in Iohns imprisonment and death. God doth this, first, lest his Ministers should be hurt with too much glory: secondly, lest his owne glory should [Page 242] be hindred, as here Iohns increasings continuing, would haue obscured Christ: and therefore hee must decrease, that Christ may increase.

Vse. To teach vs patience and ioy in our decrea­sings, when wee see Christ increasing in and by them. All must be subiected to Gods glory. As long as Iohns increasing furthered his glory, he in­creased: But when his greatnesse would haue been a stumbling blocke in Christs way, then is hee im­prisoned and beheaded. And therefore Iohn is con­tented as well to decrease, as to increase; for his increasings and decreasings tend all to one end, to the furtherance of the Gospell. So that Christ in­crease, what matters it, thinkes hee, though I de­crease. As that good Bishop dying, Modo me mo­riente floreat Ecclesia, though he died, if the Church flourished, his care was ouer. Many can like well increasing, rising, and flourishing, but to decay, and come downe as fast, this goes hard: But with Iohn we must be content as well with our crosses, our waues, our ebbs and diminutions, as our com­forts and increasings, thinking the one as good for vs as the other: knowing that God is glorified in the one as well as in the other. How should this comfort Gods Ministers in their decreasings, when forsaken, when restrayned. Their decrease is not the Gospels. Their imprisonment is not the Go­spels restraint, but inlargement, Phil. 1.13.14.

Here beginnes the second part of Iohns speech, perswading to the receiuing of Christ, by three speciall arguments.

1. Argument is in these two verses, from the excellency of Christs both person and doctrine. His person is aboue all mens, and his doctrine also; therefore is hee before any other to be receiued.

Here consider.

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

The Antecedent containes a dissimilitude be­tweene Christ, and all others, in

• Person.
• Doctrine.

1. In Person, in regard of the diuers originals of Christ, and others. Christ is aboue all, with the reason why. He comes from on high, that is, from the father by eternall generation; But euery man is of the earth: First in his condition and estate. As the earth is the lowest and weakest element. Wa­ter and ayre, when diuided, by reason of their mo­tion they can returne, and ioyne their diuided parts together againe, so that no scarre shall re­maine; not so with the earth, because it is immoue­able. Such is the weake, fraile, and miserable con­dition of man, 1 Cor. 15.47. Secondly, in his dis­position, and inclination of minde, he is earthly, and vnapt to heauenly things. As the earth is the grosest, and the most faeculent element, the very [Page 244] excrement of the world, the dregs of the Chaos, and so the most heauy, voide of all motion. Of such a mettall is mans soule, dull, slow, heauy, impure, and grosse, as farre distant from heauen­ly things, as the earth it selfe is from heauen. The reason is set downe: Because man is of the earth. He that is of the earth; namely, in the originall of substance bodily, is of the earth; namely, in con­dition and estate, and in the disposition of minde.

Doct. 1 The condition of all men naturally is to be earthly minded,Men are natu­rally earthly. to sauour and affect the things here below, to be dull to conceiue spirituall things, and vnapt to moue vpward in heauenly motions and affections. The curse of God denounced against our bodies, Dust thou art, and to dust thou shalt returne, we willingly execute vpon our soules. As soone as euer wee can vnderstand, we beginne to grouell, and to root in the earth, and to shew an horrible indisposition to any thing that is hea­uenly: yea, euen the most holy men, that are pur­ged and refined by the Spirit, doe still retaine the dregs and the drosse of this earth; for Iohn speci­ally speakes of himselfe and other holy Prophets, to shew what little cause his Disciples had to pre­ferre him before Christ, because hee and all others, euen the best men that are, are yet still earthly. Paul felt the weight of this earth, when hee com­plained so, Rom. 7. Miserable man that I am, &c.

Vse 1. To bewaile this earthlinesse of ours, to labour to purge out this dirt, and to cry with the Church, Cant. 1. Draw mee. Earth of it selfe can­not ascend vpward: Wee had neede therefore be [Page 245] drawne vp in Elias his fiery chariot. How doth this earth wey vs downeward? How makes it vs to be weary, and out of breath, climbing vp Gods hill? Neede therefore haue wee to cry, Draw, Draw. Neede haue we of the fire of the spirit, to quicken our dulnesse, and to put some life and spirits into vs. Leaden bullets, though naturally heauy, and descend downewards, yet when in the Gun the fire is put to them, how flye they vpwards? So with vs, when the spirits fire heates vs.

2. Be not then offended at the fiery tongues of Gods Ministers. Our earthen vnderstandings and affections neede them. Our earthen dulnesse and drowsinesse craues such a Ministry as should beate vpon vs. This earth makes vs heauy eared in the hearing of the word: Therefore we must be often and strongly spoken to, as Ier. 22.29. to Ieconiah thrice, O earth, earth, earth, Heare the word of the Lord.

3. Rest not then vpon our owne, or any other mans iudgement in Religion; for the best Minister is earth; As the shaddow of the earth eclipses the Moone, so the shaddowes that the earthly old Adam, and the earthly members thereof, doe cast vpon our soules, hideth the light of the truth from them.

The cause of the earth in the soule, is the earth Doct. 2 of the body. The impure originall of our bodies,The earthy body makes the soule earthy. is the cause of the earthly impurity of our soules. This is cleare by the opposition here. As the cause why Christ is so excellent, because of his originall, from on high: So by proportion, the cause why so [Page 246] vile and so sinfull, is because of our originall from the earth. Where by earth, we must vnderstand the corrupt seede of our parents, compounded of the earth, and other elements: for Adam made of the earth, not yet tainted with sinne, was neither earthly minded nor mouthed. How this may be, see before, vers. 6. of this chapter.

2. Part of the dissimilitude betwixt Christ, and all others is in their speech and doctrine. All men speak of, or from out of the earth, [...], that is, from their earthly, and corrupt nature. But Christ, he that is from heauen, is aboue all; namely, in his speech, as the next verse expounds; That which he hath seene, and heard; namely, in the heauens, that he testifies.

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

• 1. Concerning the corruption of mans speech.
• 2. The cause thereof.

1. Concerning the corruption of mans speech.

Euery mans speech naturally is from the earth. Though the lips of the righteous be as fined siluer. Pro. 10.20. yet that is by grace, by nature they are filthy drosse. So Isaiah speakes of himselfe, Isa. 6. that he was a man of polluted lips: And hence that confession of Paul, 1 Cor. 13. Wee prophecie in part.

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

2. Rest not in the words of any Minister, but to [Page 247] bring with vs an heauenly eare, which will easily discerne the carnall tongue of an earthly Preach­er, Iob 34.3. For the eare tryeth words, as the mouth tasteth meate.

3. Let Ministers then labour to haue their tongues refined, and touched with a coale from the Altar. They were not earthly, but fiery tongues, that sat vpon the Apostles: else though they spake of heauenly things, yet it will be but in an earthly manner. Like that rediculous Actor, that crying, Oh heauen, pointed with his finger to the earth. And there will be no comparing of spiri­tuall things with spirituall things, 1 Cor. 2.13. that is, spirituall matter with spirituall words. Neither must Ministers onely labour to haue the earthly fore-skin of their lips circumcised, but all Christi­ans: else no speaking the language of Canaan. Da­uid felt this earth in his mouth, in his throate, stop­ping his breath, when he cryed Lord open my lips, Psal. 51.

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

2. Concerning the cause of this corruption of [Page 248] our speech, shewed in the connexion of the words, is of the earth, and speaketh from the earth. Our earthly minde is the cause of our earthly mouth: Out of the abundance of the heart the mouth speaketh. Matth. 12.

Doctr. The tongue be­wraies the hart.A mans tongue bewrayeth his heart: A man may see what is in the heart, by what he heares in the mouth: Where a mans tongue is, there is his heart. And therefore Matth. 12. By thy words shalt thou be iustified, and by thy words shalt thou be con­demned. When the plague of the serpent is vpon men, alwaies to feede vpon dust, their mouthes al­waies talking of trash, filthinesse, fleshlinesse, world­linesse, and neuer of heauen, no not on the Sab­bath day, out of their owne mouthes, naugh­ty men, shall they be iudged to be of prophane hearts.

The second part of the dissimilitude followes, concerning Christ. That he being from heauen speakes that which he hath seene and heard; namely, in heauen. Seene, in regard of the euidence of truth: Heard, in regard of the order of knowledge; be­cause the second person receiues with his Essence all things from the Father: therefore Hearing vsed to expresse it; because in hearing something pas­ses from another to vs. Zanchie referres seeing to the God-head, and hearing to the man-hood.

Doct.The strong assurance of our faith. Christ saw these mysteries in heauen with his owne eyes, in the naked brest of his father, before euer he vtte­red them on earth; what surer ground then Christs eye, and eare? Though eye hath not seene, nor eare [Page 249] heard of these things; namely humane, yet there is a diuine eye, and eare that hath: and though our eyes and eares may be deceiued, yet Christs can­not. Thus much of the Antecedent of this argu­ment; Christ of all is the most excellent: Hee is aboue all.

2. The conclusion followes, which should be, therefore he and his doctrine to be receiued before all, but instead thereof is set downe a corollary in­suing thereon, a blaming, and complaining of men for not receiuing him. But no man receiueth his testimony. No man, that is, very few.

Obiect. Iohns Disciples said before, All men fol­low him.

Answ. First, they thought too many follow­ed him; Iohn thinkes too few. Secondly, Iohn saw that all Christs followers were not sound at the heart, and therefore did not with a true faith re­ceiue his testimony. Among the professours of the Gospell, so few true friends are there of the Gospell. Let this make vs search our hearts.

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

A second Argument to moue to faith in Christ, from the honour that comes to God thereby: The glory of his truth is giuen him. A man doth as it were subscribe to Gods word, and sets his seale to it.

Doct. 1 The excellency of Faith,The excellency of Faith. whereby God re­ceiues such speciall glory. On the contrary, the vnbeleeuer doth the Lord the greatest disgrace that can be; hee giues him the lye, and that so­lemnely swearing and protesting. 1 Iohn 5.10. and doth in effect say; Tush there is no such thing as Christ, or at least no such vertue and efficacy in his death, as to saue all those that rely on him; and so he subscribes to the diuels lyes.

Vse 1. The Papists say it is arrogancy and pre­sumption by a speciall Faith, to apply the promi­ses to our selues. But here wee see it is a notable glorifying of God. So Rom. 4.20. Abraham was strengthned in the Faith, and gaue glory to God. So that not to beleeue, is horrible presumption; for then we presume to giue him the lye; for he that doth not in speciall apply the promise vnto him­selfe, doth not in heart and very deede beleeue the generall promise.

2. This must encourage vs to beleeue. God is more glorified by the faith of a repenting sinner, then by the perfect obedience of a man perfect­ly sanctified; for 2 Cor. 12. his power, and so his glory, is perfected in mans infirmity; which makes a man deny himselfe, and by Faith wholly to cast himselfe vpon Gods mercy. Whereas in perfecti­on of obedience, a man doth not so much as goe out of himselfe. And as God is thus glorified in our Faith, so are we honoured, while such poore wormes as wee, are called to the sealing of Gods truth.

Doct. 2 The nature of Faith seemes to be set forth in the [Page 251] metaphore of sealing. The nature of Faith. In sealing there is an vnion betwixt the seale and the waxe, and the image of the seale, is imprinted into the waxe. So in Faith, there is an vnion twixt our hearts and the pro­mise, and we conueigh all our spirits and affecti­ons into them. Faith then is an act of the vnder­standing onely.

A third argument, to beleeue in Christ, from that sufficiency which is in him to be a Sauiour, and so to giue full content to our hearts resting on him. His words and doctrines are most true; The very words of God himselfe. His gifts, and spiritu­all graces are most rich and ample. He hath not the spirit giuen him by measure: The Fathers loue of him is most entyre, and the acceptation of his obedi­ence is such, that he hath giuen him all things that his people can stand in neede of. Is not therefore Iesus Christ worthy to be beleeued in? Is he not euery way abundantly furnished to be our Saui­our, able to instruct vs in the truth, speaking no­thing but Gods Oracles? able to sanctifie vs with the truth, hauing such an vnmeasurable measure of the Spirit? Able to reconcile vs to the Father being in such surpassing grace with him himselfe? Able to helpe vs in any of our wants; yea, and in the end to possesse vs of eternall life, hauing [Page 252] receiued all things from his father any way neede­full for vs.

In generall, marke how Faith apprehends Christ,How Faith ap­prehends Christ. namely, as he is described here to vs, with a conside­ration of all these his sufficiences. And therefore the faith of the common people, who know not, nor thinke not of these things, is an idle fancy. True faith in Christ must see that in him, which may be a proppe for her to rest vpon.

For the words more particulary, For he whom God. As they are a reason, together with that which fol­lowes, to perswade to the receiuing of Christ (the maine drift of the Baptists speach) so may they also be a reason to confirme the sentence immediately going before, thus; Christ speakes nothing but the words of God, therefore he that receiueth his testi­mony, acknowledgeth the truth of God.

Quest. What speciall thing is spoken here of Christ? Is any more said of him then others?

Ans. Yes, for first. A speciall sending is here meant, namely to be manifested in the flesh, and therein to performe the office of a mediatour. Others were borne to be sent; Christ was sent to be borne: Secondly, A speciall speaking of the words of God is here meant, such words as hee had seene, and heard of the Father in heauen, lying in his bosome, as before. Verse. 32.

Gods sending and speaking of his word, goe to­gether:Sending and speaking of the word, goe to­gether. Thereafter as a man is sent, so he speakes the word. Christ had a speciall sending, and there­fore a speciall manner of speaking. This shewes that many are not sent of God, for they speake onely [Page 253] the words of men, as corrupt, and men-pleasing prophets. Hereby also may many of our Ministers approue themselues as sent of God, because they speake the word of God with power, & authority.

For God hath not giuen.] These words (besides their generall vse in common with the rest) may seeme also to proue the former, both that Christ is sent of God, and speakes the words of God, be­cause the spirit is giuen him, not by measure, but immeasurably: Such abundance of grace argues that God sends him, and that he speakes the words of God.

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

Ans. They are true of him, as the second per­son; the Father hath not giuen him the spirit by measure, because he hath giuen him the whole spi­rit; for the same spirit that is in the Father, is in the Sonne, whence he is said to proceede from both. But it seemes that Iohn here speakes of him as Me­diatour, and so also his manhood is included. God doth not giue his spirit, that is, his gifts and graces to him sparingly, as if he measured them; no, he neuer stands measuring, but powers them on with a full hand, abundantly.

Gods sending and gifting goe together:Gods sending and gifting goe together. Where Doct. 1 God hath not truly giuen his Spirit, there he sends not. Therefore in election of Ministers, saith Paul, Let them first be tryed, whether they be gifted, not in the hand, but in the heart, and then let them mi­nister, 1 Tim. 3.10. and not, Let them minister, and then be tried: for as it is iniustice to punish a man, [Page 254] and then to try him whether hee haue deserued it, as in those that first hang men, and then sit vpon them; so likewise is it grosse indiscretion to giue preferment before probation.

Doct. 2 Gods Word cannot be soundly spoken, without Gods Spirit:The Word can­not be sound­ly spoken with­out the Spirit. Hee speakes the words of God; Why? for God hath not giuen him his Spirit by measure. A man speaking without the Spirit is but as tinck­ling brasse. They therefore are the onely Preach­ers that haue receiued the Spirit of Sanctification. Ministers must then labour to be possessed of this Spirit, and by hearty prayer, and serious medita­tion before they are to speake, to get him into their hearts: Else if this Spirit forsake vs, and put not his Spirit into our mouthes, how poorely, drily, and fruitlesly shall wee speake?

Doct. 3 The difference betwixt Christ and vs.The difference twixt Christ and all other Ministers. All wee receiue the grace of God by measure, Ephes. 4.7. But vnto euery one of vs is giuen grace, according to the measure of the gift of Christ: But Christ hath a won­derfull fulnesse. Which serues to stablish and strengthen our Faith, and to comfort vs in all our emptinesse, Col. 2.9.10. All wee can haue must be from him: Therefore Isa. 6.6. The coale that touched Isaies tongue, was fetcht from the Altar, that is, from Christ. And Cant. 4.12. Christ hauing called his Church a fountaine, Verse 15. shee re­turnes that title to him, and cals him the fountaine of the gardens, and the spring of liuing waters.

These words may also be a reason of the former, why the Father giues such abundance of grace to [Page 255] the Sonne, euen so much as may suffice for all his members; because he loues him not onely as God, but as God-man, and Mediator, and in the worke of his mediation, he smels a sweet sauour in his sa­crifice. Here then is strength to thy Faith. Thou seest Gods anger against thy selfe, yet not against Christ: Him hee perfectly loues, and so accepts of that hee hath done for thee, Isa. 63.9.Is. 63.9. opened. In all their trouble, he was troubled. In all their trouble where­with they troubled him with their sinne, he trou­bled them not with punishment. And why so?Heb. 12.2. interpreted. The Angell of his presence, that is, Christ, who is al­wayes beheld by his Father with singular loue, he saued them.

And hath giuen all things into his hands.] Here is a declaration of the Fathers loue towards the Son, and acceptation of his obedience: Hee so loues it, and is so thorowly affected with it, that as a re­ward thereof, hee hath giuen all things vnto him, namely, any way needfull for the elect.

Vse 1. This serues to shew the excellency and worthinesse of Christs obedience, drawing the Fa­thers loue, and as a fruit of his loue, all things fit and behoofefull for vs, Isa. 62.11. Behold thy Sa­uiour commeth, and his wages is with him, that is, the saluation of his Church. So Heb. 12.2. He endured the pains of the Crosse, for the ioy that was set before him, as the fruit of his sufferings, which ioy is no­thing else but the redemption of his people. And, Isa. 53.10. Therefore (because of his death) will the Lord giue him a portion to diuide with many.

Vse 2. This should vrge vs to Christ. What [Page 256] other Mediators should wee seeke? The Father loues him, and hath giuen all things to him, as to our depositary: Whither should wee goe but to him, who is possessed of all things for vs? Leane not vpon thine owne, or any others merit beside Christs: for the Father out of the loue of his obe­dience, hath giuen all things to him. Not some things to him onely, and other things to any Saints merits; but all things to him, and therefore no good thing is to be had but from Christ, and by vertue of his merit.

Vse 3. Here is comfort, our saluation is sure, be­cause it is in the hands of Christ: Our life is hid in Christ, Col. 3. When it was in our owne hands, wee lost it in Adam, but now it is in a sure hand. This is the difference betweene the saluation of the Law and the Gospell: that was committed to our selues, this to Christ for vs.

A fourth Argument, to beleeue in Christ, from the benefit thereby comming to vs, namely, eter­nall life. The ground whereof was laid in the end of the former Verse, that the Father had giuen all things to the Sonne, and therefore by beleeuing in him, wee shall haue all things, and so the most ex­c [...]llent thing of all, eternall life.

Hee that beleeueth in him.] Namely, as the belo­ued Sonne of the Father, accepted highly of him in his obedience, and as a recompence thereof re­ceiuing [Page 257] all things, and so eternall life for his elect. Hee that thus beleeueth in Christ, hath eternall life, not onely hee shall haue it, but already hee hath it.

1. In regard of right,We now haue eternall life in three regards. because it is made ouer to him, and hee is instated into it in the couenant of Grace.

2. Christ in his ascention hath taken full pos­session for vs, Ephes. 2.6.

3. In regard of initiall fruition in this life: for our Sanctification in this life, is but the beginning of the perfect holinesse in the life to come; and our peace and ioy of conscience here, an entrance into that fulnesse of happinesse, and triumphing there. Therefore, Rom. 8.30. Sanctification is included vnder Glorification: and the ioy of beleeuers in this life, is called glorious and vnspeakable ioy, 1 Pet. 1.8. and Rom. 14.17. The Kingdome of God is said to consist in righteousnesse, peace, and ioy in the holy Ghost.

Vse 1. For triall whether thou beleeue in Christ or no: For then eternall life is begunne in thee, namely, the life of grace, which is an imperfect life of glory, as the life of glory is the perfect life of grace. Faith is well called liuely, because vniting a man to Christ the head and fountaine of life, it drawes life thence vnto him, euen the same life that is in Christ, a spirituall, heauenly, eternall life, Gal. 2.20. I liue by the faith of the Sonne of God, yet I liue not, but Christ in mee. Many brag of Faith, and yet no life of grace appeares in them, nor actions of life. This dead faith is a false faith, Iam. 2. True [Page 258] Faith hath Christ, and hee that hath him hath life, 1 Iohn 5.12. Impossible a man should bee vnited to the head of life, and rem [...]ine wholly dead: No, hee that beleeues hath life, euen eter­nall life.

Vse 2. To encourage vs to an holy and a sancti­fied life, for this is eternall life; and if it be not thus begunne in thee here, it will neuer be perfe­cted in thee hereafter.

Vse 3. Comfort against the feare of finall Apo­stasie. It is not an eternall life which is subiect to death. Now the true beleeuer already hath eter­nall life, and therefore cannot wholy fall away from grace: for then this life should dye.

Vse 4. Comfort in all our troubles here, Ioh. 14.1. in regard of our right to, and possession of, yea, and in part fruition also of eternall life.

Vse 5. Comfort against the feare of death. Death may spoyle thee of thy naturall life, not thy spiri­tuall, for that is eternall. Be not dismaied, as a man thou art mortall, as a beleeuer thou art immortall. In thy selfe thou hast death, in Christ life. Thou art weake, sickely, decayed and aged, and hast one foot in the graue: what of all this, when beleeuing in Christ, besides that, thine head is there already, thou hast also one foot in heauen.

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

Hee that obeyeth not the Sonne.] Namely, in the precept of Faith: for this is the commandement of God, that yee beleeue in the name of his Sonne Iesus Christ, 1 Ioh. 3.23. This must make vs striue against [Page 259] our doubtings, for in them wee are disobedient to Christ. This obedience to the Sonne may be fur­ther extended to the obedience of our liues, and not obeying him so, is well opposed to beleeuing, to shew that Faith and Obedience alwayes goe to­gether, Faith in Christ as a Sauiour, and Obedi­ence to Christ as a Lord, and that they who want the latter haue not the former.

Shall not see life.] That is, in himselfe, though in hell hee shall see it in others to his greater griefe, as the rich man saw Lazarus, Luke 16. This is the losse, & an heauy losse, to see Abraham and Isaac, &c. in the kingdome of God, and our selues thrust out of doores.

But the wrath of God abides on him.] Here is the cause of the losse. Eternall life consists in beholding the sweet face of God, and the light of his counte­nance. That a man may enioy Gods fauour, his anger must first be remoued: Now Christ onely remoues Gods anger from vs. The vnbeleeuer therefore being out of Christ, hath Gods anger still abiding on him, and so is vncapable of his fauour, and so excluded from happinesse.

Onely vnbeliefe procures rest and setled abode to Gods anger. Gods anger makes it nest,Doct. and takes vp its rest onely vpon the head of vnbeliefe. Though his anger rise vp against all other sinnes, yet it may be remoued by Faith in Christ. This is comfortable to the poore sinner, when in the conscience of his many other sinnes discoura­ged, yet he findes his heart fastning on Christ. And this is heauy to all ciuill, morall iusticiaries, when [Page 260] for all their glorious vertues, they feele no faith in Christ, much more to prophane and proud sinners, when to the lesser weights of their other sinnes, they lay vpon themselues this mil-stone of vnbe­liefe, to keepe Gods anger from euer rising off them. An vnbeleeuer seales Gods anger vpon himselfe, as the Iewes did Christs sepulchre with a great stone.

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

• 1. The Occasions of it.
• 2. The Discourse it selfe.
• 3. The Consequents following vpon it.

The Occa­sions are,

• Remote.
  • 1. Christs remoual from Iu­daea. Vers. 3.
  • 2. His necessitie of passing through Samaria. Vers. 4.
  • 3. His comming to Sichar. Vers. 5.
• Nearer.

Christs remoue out of Iudaea into Galilee, is set forth by the occasions, which were two:

1. He heard that Iohn was deliuered, or betrai­ed by the Pharisees into Herods hands. See Matth. 4.12. compared with Matth. 17.12.

2. He vnderstood of the intelligence which the Pharisees had, by some of their scoutes, concerning the successe of his Ministry aboue Iohns, vers. 1.2. Christ saw the Pharisees had their hands against Iohn, vpon enuy of his thriuing Ministry; and so the cause being alike in himselfe, expected the like measure from them; and so prouides for his safety.

Doct. 1 Corrupt teachers are pestilent enemies to the sound.Corrupt teach­ers greatest ene­mies to the sound. They will ioyne with corrupt Magistrates, and fauour their vile corruptions; as the Pharisees did Herods incest against Iohn, Isa. 3.12. and 9.15.16. And therefore Christ here will rather trust He­rod in Galilee, then the Pharisees in Iudaea, and Paul Nero himselfe, then the Iewes, Act. 25.11. And Ieremiah found more curtesie at the hands of the Babylonians, then at the hands of the Priests and Prophets: They imprisoned him; the Babylonians set him at liberty.

Doct. 2 It is no iniustice, no vncharitablenesse to suspect wicked men; nay, it is wisedome. So here doth Christ suspect these Pharisees.

Doct. 3 It is lawfull by flight to prouide for our safety; Nature hath giuen vs feete,Ministers, how they may flee in persecution. as well as hands. Mi­nisters may flye; first, when the persecution is per­sonall; as Vriah, Ier. 26.21. So did Athanasius from Constantius; so did Chrysostome. Secondly, when their flight is more for Gods glory, and the [Page 263] Churches preseruation, then their stay, as now it was in Christs flight; for the Church was but in hatching.

When one teacher is gone, God can raise vp an­other. Doct. 4 In the losse of one, God can raise vp another faithfull Mini­ster. The Pharisees thought themselues well when Iohn was out of the way; but here comes an­other that doth them more displeasure then euer Iohn. See Mark. 1.14. So they thought themselues sure when Christ was crucified; but Christ raised vp twelue more, of whom he saies, they should doe greater things then himselfe. It is comfort, Ministers are mortall, the Church is immortall; and therefore shall there be a perpetuall successi­on; Why doe the heathen rage in vaine? Ps. 2.1.

Promises are to be sealed to those onely that re­pent Doct. 5 and beleeue. Made and baptized Disciples. First, he made Disciples, and then hee baptized them. Therefore if wee would haue any comfort in the promises and seales, we must be Disciples.

Obiect. How then are infants to be baptized?

Answ. Infants of beleeuing Parents are Disci­ples, euen from the birth; not by vertue of their birth, but of the couenant made to their Parents, in the which, they as a part of their Parents are comprehended. I will be thy God, and the God of thy seede: And vnto you and your children are the pro­mises made, Act. 2.

2. Occasion, was Christs necessity of passing thorough Samaria.

Doctr.God turnes the malice of men, to the good of his. The Pharisees malice driues Christ to Galilee, and so in passage to Samaria, where many are cal­led: An ill winde that blowes no body no good.

3. Occasion. His comming to Sichar.

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

The neerer occasions are:

1. His comming to Iacobs Well.

The reason,

• Wearines. caused by His iourny.
• Thirst. caused by Heat of the day, Sixt houre.

Doct. 1 In matters of fact, we grant tradition; such as was this of Iacobs Well.

Doct. 2 The iust shall be had in eternall remembrance. Time, that great deuourer, how many famous Mo­numents, how many stately Palaces & Cities had it consumed? yet this Well still remaines known by Iacobs name, for all so many changes, & captiuities.

Doct. 3 Christs wearinesse shewes him to be true man, [Page 265] euen like vs in all sinne-lesse infirmities, and so yeeldes vs comfort. He knowes how to pitty thee in thine hunger, thirst, wearinesse, hauing had ex­perience of them, Heb. 2.17.18. His present bo­dily infirmities, made him the fitter to pitty the woman in her spirituall ones.

It shewes Christs great zeale, that being weary, Doct. 4 hungry, thirsty,Zeale in con­verting soules. can yet be fresh enough to doe good, and to seeke sinners soules! Oh our dain­tinesse; we thinke it a sufficient excuse, if the least infirmity trouble vs: Nay though fresh, yet how weary are we to doe any good?

We must be carefull of speaking the truth in Doct. 5 small things,Care in speak­ing truth in small things. and not speake peremptorily in things doubtfull: As here the Euangelist; It was about the sixt houre.

The second neerer occasion, was the womans comming to draw water at the Well.

Gods prouidence disposes of small matters to Doct. 1 be occasions of great good; as of this womans comming to the Well, at this very time, to be the meanes of her conuersion! Oh happy houre.

Gods grace preuents vs in our conuersion: What Doct. 2 preparation was there in this woman?Gods grace preuents vs in our conuersion. She came a­bout worldly businesse, and as Saul seeking Asses found a kingdome; so she seeking water, found the kingdome of heauen. Besides, for her person, she was a Samaritane, a dogge, of corrupt religion, of filthy life, being a strumpet, and an impudent one [Page 266] to, a scoffer. No motiues then from her. Adde to this woman Mary Magdalen, the Cannanitsh wo­man. Matth. 15. And the adultresse Iohn. 8. All these in the new Testament paralleling in the olde, Thamar, Bethsheba, Ruth, Rahab, all infamous, some for their life, some for their religion, some for both, as Rahab, and this our Samaritane here. But God will giue women, euen sinfull women; matter of praysing his name.

3. The third neerer occasion, Christs demaun­ding of water, together with her churlish refusall Verse. 7.8.9. Christs demaunding is set forth by the reason. Verse 8. Iesus saide vnto her, giue mee to drinke.

Doct. 1 We must be carefull of our brethrens credit, as here Christ of this womans, taking his time when his disciples were gone, least otherwise she might haue beene confounded with Christs discouery of her filthinesse.

Doct. 2 In receiuing kindenesse we should not respect our selues onely, but imitate Christ, who begged temporall water of this woman, minding to giue her spirituall So God craued his Tabernacle, but for the offerers owne good, Exod. 35.

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

The womans refusall.

VERSE 9. Then saide the woman of Samaria vnto [Page 267] him: How is it that thou being a Iewe, askest water of me which am a woman of Samaria? &c. Doct,

The barbarousnesse of the wicked,Wicked men are barbarous to the godly. to deny com­mon curtesies, as water to the thirsty: So, Luke. 9. lodging to the stranger trauayling So among the Manichees, a capitall crime to giue a crust to one not a Maniche. But in necessity, and extremity, if we will not doe ought homini, yet humanitati.

The reason of her refusall. Because of the Iewes contempt of the Samaritans. They will haue no­thing to doe with them, and so now she will be e­uen with Christ a Iew.

Corruption of our nature is to remember wrongs, vnkindnesses, specially then when we are called to workes of mercy, and kindenesse: But we must re­compence euill with good.

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

Ans. 1. The Samaritane defect [...]on from the house of Dauid: Secondly, Their corrupt com­pounded religion, 2 King. 17. ioyned with a shew of Truth, in Circumcision, Temple, Priest, Bookes of Moses. Ioseph. Antiq. 11.8.

Diuersity of religion, breeds dissention;Doct. Diuersity of re­ligion breedes dissension. Iewes and Samaritans could not cotten. Religion is the onely riuet of affection: Therefore no pollicy to tollerate more religions in one common-wealth then one.

Quest. 2. Was this carriage of the Iewes to the Samaritanes lawfull, and so imitable?

Ans. In part it was, in that they would not be familiar with Idolaters: But they went too farre [Page 268] in denying ciuill commerce with them. Christ re­futes them, by asking water, by sending his Disci­ples to buy of them.

Obiect. But their vessels were vncleane, accor­ding to the Ceremoniall Law.

Ans. Ceremonies yeeld to Charitie, as in Da­uids eating the Shew-bread, the Disciples plucking the eares of corne.

Vse 1. Take heede of preposterous and hypo­criticall zeale, standing vpon Ceremonies, and neg­lecting mercy to our selues and others; as that Iew at Tewkesbury, that falling into a lakes on the Saturday his Sabbath, would not be pluckt out: Such a one would haue dyed rather of thirst, then haue drunke out of a Samaritanes pitcher.

Vse 2. Beware of this extreame and impotent malice, so farre forth to hate any, as to hate the creatures of God amongst them, as the Iewes the Samaritanes water. This was grosse in the Iewes, that had so fayre a colour for their malice; what is it then in them that haue no such colour, but only priuate spleene and grudge, and hereupon will be sicke, rather then be healed by such a Physitian; be in misery, rather then be relieued by such an one?

Strangenesse is good to per­sons corrupt in life & doctrine. Vse 3. The Iewes went too farre in their zeale against corrupters of Religion, we come too short; wee will be acquainted familiarly, and inwardly intyre with knowne professed Papists: Yea, some dare enter into that indiuiduall coniunction of marriage with them, yet the Iewes deposed Ma­nasses from the Priesthood for his Samaritane mar­riage, Ioseph. Antiq. 11. 7. 8. Strangenesse to per­sons [Page 269] corrupt eyther in life or doctrine is good, ac­cording to that commandement, 2 Iohn 10. bid him not God speed, and according to Iohns owne example to Cerinthus in the bath, & Elishaes towards Iehoram 2 King. 3.13.14. and Dauids profession, Ps. 139.21. It may doe them much good, when they see men so shun & auoid them, it may occasion them to think, what will God do who is far holyer? And it cannot but be good to vs, who hereby are kept from dan­ger of corruption: and therefore worthily was Iehoshaphat checked, 2 Chron. 19.2.3. More yet to be blamed are they that will haue commerce with Samaritane worshippers in Gods seruice, that will symbolize with them, borrowing not onely the Samaritanes water, but their mud also; carry­ing out of Egypt not onely their Iewels, but their boyles and botches. The Iewes and Pagans may iustly twit the Papists with the words of this Sa­maritane; How is it that you being Christians, borrow so much of vs being Iewes? And so the Papists may vpbraid the Lutherans for their Images; How is it that you being Protestants will be thus beholding to vs Papists? The Papists imitate the Iewes, they will not vse vs nor borrow of vs; quit­tance here would be good.

And thus much of the Occasions of the heauenly Conference.

2. The second Point. The Discourse or Confe­rence it selfe followes. Wherein Christ first labours to prouoke her thirst after himselfe and his graces. And secondly, hauing prouoked it, satisfies it. He [Page 270] prouokes her thirst, first, by shewing her the excel­lency and worthinesse of his mercy and grace: se­condly, the easinesse of obtayning: thirdly, her owne need: All this from the 10. to the 18. Verse.

Here is the first Argument from the excellency of Christ and his Grace. This excellency is set forth, First, by the names giuen it, and they are two: first, That gift of God: secondly, That liuing water: for, that liuing water must needes be the same, that be­fore That gift of God, easily appeares by the words; If thou knewest that gift of God, thou wouldest haue as­ked, what? namely, that gift: And hee would haue giuen thee, what, but that which shee asked, which is here called liuing water? that is, Christ himselfe the fountaine, and his merit to Iustification, and his Spirit to Sanctification, as waters flowing out of the fountaine: for both the fountaine it selfe, and the water flowing from the fountaine, is li­uing water.

Secondly, his excellency is set forth by the ef­fects: first that being knowne, hee makes vs desire after him, in this Verse: secondly, that being recei­ued hee fully contents vs, Verse 13.14.

Here obserue generally.

Doct. 1 That Christ passes by the matter of difference betwixt the Iewes and Samaritanes, and followes that he intended, the gaining of the womans soule. [Page 271] Some man would haue bitten vpon that speech, and so haue taken occasion of digression: Such is our weakn [...]sse, euen when we purpose good, but our Lord hath left vs a better example.

See how mercifull Christ is to sinners, dealing Doct. 2 vnkind [...]y with him:Christs mercy to sinners dea­ling vnkindly with him. Hee doth not here set his wit to the woman of Samaria her wit, and serue her as shee him: hee doth not expostulate with her about the discourtesie: He might haue said; What, deny mee water? Diues his punishment in hell is to be denyed drops of water: and wilt thou goe about to punish me so on earth? Well, I will meet with thee, thou shalt not haue a drop of my spiri­tuall water. But here is no such thing; but for all her vnkindnesse hee kindly offers it to her.

Vse 1. Comfort to vs when wee haue grieued Christ, and vsed him vnkindely: He is not ready to take vnkindnesse, hee will not deale with vs, as wee with him; hee will not forget himselfe to be our husband, though we forget the duty of a wife.

Vse 2. To Ministers, though as churlishly dealt with by the world, as Christ by this woman, and out of their large fountaines scarce allowed a dish­full, yet neuerthelesse with Christ to seeke their soules: and as Christ forgat his thirst, so they their need and want, in the eager pursuit of their soules. See 2 Cor. 12.15. And I will gladly bestow and be bestowed for your soules, though the more I loue you, the lesse I am loued.

Vse 3. Instruction to a [...]l Christians, to recom­pence good for euill, and to heape coales of fire vpon our enemies heads.

Doct. 3 Christ thirsted after water, but he thirsted more after this womans soule, and therefore now op­portunitie being offered for that, hee forgets his hunger and thirst. His spirituall thirst deuoures his corporall: As when two diseases meete, as the Stone and Gout, the greater paine takes away the sense of the lesse; so here in these two thirsts. But alas, in vs the thirst after the trash in the world, deuoures the thirst after grace, the glory of God, and aduancement of his kingdome.

Doct. 4 From the water in this Well, Christ takes occa­sion to discourse of the spirituall water. Earthly matters minister heauenly meditation to an hea­uenly minde:Earthly mat­ters minister heauenly me­ditation to an heauenly mind. As contrariwise euen heauenly mat­ters will occasion earthly thoughts in the minde of a worldling. And as the good man will fall out of earthly talke into heauenly, so the carnall man will slide out of heauenly into earthly: for when hee is forced to speake of heauen, and the other of the earth, both are out of their elements. And therefore the fire of the one suppressed, seekes to mount vp, and the earth of the other heaued vp contrary to his nature, presseth downeward. The like shall wee also see in Christ, Iohn 7.37.38. vsing their superstitious pouring forth of water at the feast of Tabernacles, as a stirrop to mount vp to that heauenly meditation of the flowing of spiri­tuall waters. Labour wee for the like dexteritie.

Now to the particulars. And first, The Names.

1. Name. That gift of God.

Doct.Christ is the maine and principall gift of his Fa­ther, and hee is tendred as a speciall gift from him [Page 273] to vs, Rom. 3.20.8.32. Isa. 9.6. Iohn 3.16.Christ the maine gift of his Father. In all Gods treasury no worthier gift then the treasures of grace, hoarded vp in Christ: Hee is a collection of all other blessings. God cannot extend his loue far­ther in giuing, or we our wishes in desiring more then him: Therefore here called That gift, the gift of all gifts, an inualuable and an incomparable gift.

Vse. As Paul, 1 Cor. 12.31. Desire the best gifts. What a folly when a man may haue all things to­gether in one, to let an vniuersall good goe, and choose a particular, to choose this or that petty blessing, and neuer reach forth the hand or open the mouth for Christ, who is all things, and more then all things; Wine, and Honey, and Milke, and Bread? Isa. 55.1.2. Nay, what a babish folly is this, God holding forth in his right hand a rich Iewell, Christ; and in his left an apple, the belly-blessings of this life, to choose the apple before the Iewell; these earthly blessings, as the Gadarens their hogs, before Christ? Let vs rather imitate Paul, Phil. 3. accounting all things losse, that he might winne Christ: If our hands be full of other things, let vs cast them all away that we may gaine Christ.

If the King should appoint a place where great treasures should be distributed to the poore, what pressing and thronging thither would there be? Euen with such violence should wee presse vpon God, for his Christ, being in the number of those violent ones, Mat. 11.12, and of those valiant ones, Isa. 53.12. amongst whom this spoyle is diuided, seizing on him as the Eagles on their prey, with the clutches of our Faith. It may seeme strange, [Page 274] that things of speciall worth should goe a begging; yet here Christ and his graces come a begging to this Samaritane, offering themselues to her, and tempting her by their beauty to lay hold on them. So doe they still to vs, and yet who regards them?

Vse. 2. As this must teach vs to lay holde on Christ, so to keepe our holde of him, to put on the Lord Iesus, and neuer to put him off; to weare him, and keepe him close vnto vs continually, for he is that gift of the great King, and meane things are esteemed being the gifts of Princes. What sell such a thing? No, though I might haue ten times the worth of it. It is my Princes fauour, the Kings gift: But now Christ is that gift, a pearelesse gift, a sub­stantiall gift; My flesh is meate indeede, and my bloud drinke indeede, Iohn 6. The Lord giueth substance to the righteous, saith Salomon, euen Christs body and bloud. Say then as Iaakob, I will not let thee goe, the the gift, yea, that gift of God. Sooner will I suffer mine owne body to be taken from my soule, then thy body, thy bloud.

2. Name, Liuing Water, that is, mouing, run­ning, springing: for motion is a signe of life, and the standing pooles seeme to be dead in compari­son. See Gen. 26.19.

Christ, and his Merit, and his Spirit, are compa­red to Spring-water, very fitly.

Christs merit and Spirit com­pared to spring-water in sixe respe [...].1. Water is very necessary for this life. Aqua, say some, à qua omnia. It shewes vs then how ne­cessary Christ is for our spirituall life: whereunto adde that Iohn 6. that hee is Bread: Adde Bread to Water, and then you shall finde a thorow [Page 275] sufficiency in him for saluation.

2. Spring-water is found by digging deepe into the earth, Gen. 26.19. If thou wouldest finde the spring of Christs Merit, of Christs Spirit, in thine heart, thou must digge deepe with the Spade of the Law, searching, and trying, and breaking vp thine heart. So Christ in this place, seeking for this spring in this same dry Desert of the Samaritanes heart, hee is faine to digge and delue, to conuince her of her sinnes, and to humble her in the sight of them, as we shall see afterward.

3. Spring-water may be deepe, but yet still, and it runnes with a still murmure, not with the roa­ring of a violent torrent: The grace of God in his Children makes not such a noyse, as the shewes doe in hypocrites. If a torrent haue receiued but a showre, it will shew it presently.

4. Spring-water is alwayes in motion, quicke, nimble, alwayes running and proceeding, and the further it goes, the greater it growes: A liuely Image of the grace of God in his Childrens hearts. This is that which keepes the grace of God in its puritie. When once wee beginne to be standing pooles, as Dauid lying idlely on his bed in the af­ternoone, then quickly shall wee gather filth, as hee the filth of Murther and Adultery.

5. Spring-water is of most excellent vertue aboue all other waters, to refrigerate and coole our heat, and sometimes to heale diuers maladies. This is the vertue that is in Christs bloud, and therefore he cals the thirsty and tyred traueller to this foun­taine, Matth. 11.28. Is. 55.1. Hither haue all the [Page 276] Saints resorted in their drought, Psal. 44.1.2. as the Deere in chase, or hauing eaten serpents, does to the other fountaine. It is no cisterne-water, no pond-water, no puddle-water, of our owne mirie merits that can slake our thirst, when scorched with the sence of Gods wrath. And yet the Church of Rome giues vs such swash; dealing with the thirsty Christian, as the Iewes with thirsty Christ; giuing vs wine mingled with gall: Christs merits mingled with our owne. This is to trouble the Fountaine with filth and mudde; nay, this is to forsake the Fountaine of liuing Waters, and to dig pits that will hold no water, Ier. 2.13.

6. Spring water holdes out, will not be drawne dry, no not in the greatest heate of Summer. So is it with the blood of Christ: It is an vnemptiable fountaine, of infinite merit, neuer ceases running. Zachar. 13.1. Thou seest the bloody issue of thy corruption alwaies running, and gushing out at thine eares, eyes, mouth. The issue of blood and water, opened in the side of Christ by the speare, runnes alwaies for washing away thy filth: Thou canst not commit more then God can remit.

2. The second declaration of the excellency, is by the effects of Christ, and his graces: whereof one onely is laid downe in this verse.

If thou knewest, thou wouldest haue asked.

Doct. Knowledge, and desire of Christ, goe to­gether.Our knowing and desiring of Christ, are ioy­ned together: So that a man can neither know Christ truely, but he must needes desire and long after him; neither can he truely desire and thirst after him, not knowing him. Here is the triall of [Page 277] our knowledge. It is but a vaine and idle dreaming knowledge, which prouokes vs not to prayer. If our eyes were opened to see Christ, so would our mouthes also cry after him. Ignorant persons must here take notice of their misery; for not knowing Christ, they cannot desire him; not desiring him, they cannot enioy him. Away then with the Po­pish implicite faith; and if euer thou wouldest haue thy soule thriue, labour to haue thine eyes opened, Ephes. 1.18. to see the worth of Christs merit and spirit. This is the reason that so few prayers, and harty desires for grace: Men know not the sweet­nesse of grace. The hardnesse of their heart in not being affected with that sweetenesse which is in Christ, is from the blindenesse of their minde.

And this is the first Argument, from the Excel­lency that is in Christ; yea, but though Christ be so precious a blessing; yet if a matter of extraor­dinary difficulty to get him, this might discourage, therfore he ads a second argument, to prouoke her thirst, from the easinesse of obtaining him, euen by asking onely. Thou wouldest haue asked of him, and he would haue giuen thee the liuing water. Withall here is a secret twitting of the woman, with her vnkind­nes, in denying him water: As if he had said, though thou denyest me a little water, asking thee; yet I would haue dealt otherwise with thee, if thou hadst asked me spirituall water.

Our asking, and Gods giuing, goe together:Doct. Our asking and Gods giu­ing goe toge­ther. Our opening the mouth, and Gods filling, Psal. 81.10. Our thirsting, and his watering. Our open heart, and his open hand. If Gods hand be shut, [Page 278] thine heart is shut: God will not giue without asking: If thou haue no mouth to aske, God hath no hand to giue. Psal. 34.15. Gods eyes are vpon the righteous; but so that his eares are exer­cised with their cryes; the noyse whereof must open his eyes otherwise shut. When God meanes to be­stow his grace on vs; then he stirres vp in vs desires after his grace. If thou wantest ought, surely thou art wanting to thy selfe in prayer. On the con­trary, if thou haue an heart full of prayer, thou hast an assurance of receiuing thy desire: for as God will not giue if thou aske not; so neither canst thou aske, and God not giue. Thy Prayer can be no sooner in Gods eare, but Gods hand is in thine heart; euen in our desires and sighes for grace; we finde comfort and ioy, which shewes, that euen in asking we receiue.

Here is a resumption of the first argument, from the excellency that is in Christ, and his grace, and [Page 279] a further prosecution of it, by a second effect of Christ. Where first the occasion of this resump­tion is to be considered; namely, the exception of the Woman against it, Vers. 11.12. reasoning very vnhappily in this manner. If thou canst giue me liuing water, then either that in this Well, or some better: Not in this Well, for then either with a Pitcher; but the Well is too deepe to get it so. Better Water then this thou canst not giue, for this is Iacobs Well, where he and his Sonnes drunke.

See what a dooe God hath with vs in our con­uersion.Doctr. Our conu [...]rsi­on is not so ea­sily wrought. Wee are as strong Oakes not hewne downe at the first stroake: we hold off, and draw backe, when God with the cords of loue would draw vs to him. Iesus Christ here offers himselfe to this woman; shee makes no more reckoning of him, then a blinde man of the Sunne, then a Sow of a iewell. And as a blinde man can put no difference betweene the Sunne and darkenesse; so neither can this woman betweene spirituall water for mens soules, and temporall for bruite beasts: she thinkes her selfe wise and witty in reasoning against Christ, but she shewes her selfe a foole. Is the water whereof the beasts drinke such an ex­cellent gift of God? or was this wom [...] ignorant of this water, that Christ should neede [...] say, if thou knewest that gift of God? or if it w [...]e such a water Christ meant, would he haue begged of her before? I thinke she vnderstood Christ spake of a spirituall water, but she was disposed thus to cauill, not seeing the vse of this strange water of [Page 280] Christs; and perhaps thinking that this Well had some holinesse in it, being Iacobs; and so was as good as Christs. So that she doth not onely, not acknowledge and accept this water, but reiect it with scorne and disdaine; and vseth her wits vn­happily to flout at Christ. This shewes the vile­nesse of our peruerse nature, much to be lamen­ted. The more parts of nature, of wit and vnder­standing we haue, the more vntoward, and vn­tractable are we, and with this woman, vse our wit against our owne conuersion. This commends the wonderfull mercy of God, that loues vs, not onely not existing, but euen resisting afterward.

Doct. 2 A property of the superstitious, to bragge of ho­ly men,Superstition brags of, but follovves not holy men. as of their auncestours, when they haue nothing of their owne to commend them. So the Turkes will be Saracens of Sarah, though they be Agarens of Agar. And these Samaritans will brag of Iacob, though indeede they came out of Assiria. So the Papists doe bragge of Peter and Paul, and of the reliques and bones of the Saints; as this woman of the Well of Iacob, but want the minde, iudgement, faith, good conscience of the Saints, as these Samaritans of Iacob. But the minde of Ia­cob is better then his Well, To turne the hearts of the fathers to the children, saith the Prophet Mal. 4

And thus much of the occasion. The resump­tion it selfe of the Argument followes, wherein the excellency of the liuing Water, is set forth further by another effect: That it giues full contentment to our desires; & so satisfies the drinker, that he shall neuer thirst; which is illustrated by comparison [Page 281] with the temporall water, Vers. 13.14.

The parts are two:

• 1. The defect of the water in Iacobs Well.
• 2. The perfection in Christs water.

The first in these words. Hee that drinketh of this water shall thirst againe.

No earthly thing can giue true content to the soule,Doct. No earthly thing can giue full content to the soule. for this is so spoken of this water of Iacobs Well, that all other things are in the same inclu­ded. Aqua in puteo, saith Augustine, voluptas est saculi in profunditate tenebrosa: hinc hauriunt homi­nes hydria cupiditatum. Hee that drinketh of the water of pleasure, profit, &c. shall thirst more af­ward, then before: for before he drunke, he was satisfied in hope, in conceit, but now after he hath drunke, not so much as in hope; the euent hath corrected the errour of his iudgement. Here is a cooler then to the itch of ambition, to the thirst of couetousnesse; Why lay ye out your money, and not for bread, and your labour without being satisfied? Is. 55.2. Our soule can finde no more rest in any earthly thing, then Noahs Doue when out of the Arke, and therefore as shee returned to the Arke, so must thou returne to that God that made thee for himselfe. Domine fecisti nos ad te, & ideo cor nostrum inquietum est donec requiescat in te. August. Thou Lord hast made vs for thy selfe, therefore findes our hearts no rest, vntill it rest in thy selfe. The cir­cular world cannot fill the triangular heart, no more then a circle can fill a triangle, still there will be some empty corners. Nothing can fill the heart, but that fulnes which is in Iesus: And there­fore [Page 282] persue in thy desires these earthly things as eagerly as thou wilt, and get of them what thou canst, and delight thy selfe in thy fooles Paradise, promising this and that contentment, in the end thy thirst will be greater then it was in the begin­ning, thy bread will proue grauell, thy hony gall, thy wine vinegar, thy fish serpents. All earthly things are sweeter in the ambition then in the frui­tion. Ipsa etiam vota post vsum fastidio sunt, & quae mereri optauimus, vbi meruerimus abdicamus: Af­ter the vse, wee euen lothe the things wee haue of­ten desired, and those things which wee haue desired to obtaine, when wee haue obtained, wee reiect: Ambros.

The second point is the perfection of the spiri­tuall water: He that drinketh of the water that I shall giue him, shall neuer thirst more. Hee that shall be partaker of my merits and Spirit, shall neuer thirst againe.

Obiect. None thirst more after Christ, then they who haue tasted of his sweetnesse.

Ans. Thirst is eyther want of moysture, or de­sire after it, hee that hath tasted of Christs merit and Spirit, shall neuer thirst, that is, be in want, and so wholy destitute, as hee was before hee ta­sted. And againe, Desire is eyther a vaine desire, that is frustrated, or else such a desire as is satified. Now hee that hath drunke of this water, shall ne­uer so long and desire after it, as Diues in hell, and not obtaine it: But no sooner shall hee desire, but hee shall be refreshed; for the water once drunke, saith Christ, shall be a Well, a Fountaine alwayes [Page 283] springing, and so ready to relieue him, when euer hee thirsts.

The Vse. 1.Saints doe perseuer. Here is a large comfort for the Saints. First, they can neuer fall away wholy, and returne to their former drought. Those few drops which flow from the fountaine Christ to them, proue a fountaine in them. If a man take a dish­full of water out of a fountaine, and put it in­to another place, it will not proue a fountaine, but quickely consume: But here the water of the fountaine becomes a fountaine. Looke how many measures of water are communicated to the Elect, so many fountaines. Now fountaines cannot be exhausted: Though the riuers flowing from the fountaine may be brought to a low ebbe, and in some places there may be great shelues, yet there will be water at the head of the riuer, in the foun­taine. And what though thou haue but a little grace, and thou see many that seeme to haue more, to turne bankerupts: So did many rich men, that had more oyle, more meale, then the Sareptan wid­dow, pirish for famine when shee did not, because there was a fresh spring in her little cruise, and in her little barrell. And so howsoeuer the great wa­ter brooks of hypocrites faile in summers drought, yet the little fountaine waters of Gods children still hold out: Whence it is, that Tit. 3.5. Paul saies, that God hath shed his grace richly vpon vs, (and yet wee complaine of great scarsity) because how­soeuer it be but a little, as a fountaine is but small, yet still there is a fresh succession, a continuall spring alwayes running. And in this regard the [Page 284] fountaine hath more water then the torrent. But the Popish Interpreters would gladly elude this place: Here is shewed, say they, the difference be­tweene this water and the other, in regard of the waters themselues; that one may be consumed with the heat of the stomacke, and so cannot hin­der our thirst from returning, the other is incor­ruptible, and so of it selfe is able to quench thirst for euer, if we let it alone, and cast it not vp againe. Ans. Christ doth not onely shew what this water can doe, but what it shall, and must needes doe: Hee shall neuer thirst, and it shall be a fountaine of water, springing vnto euerlasting life. Let the Diuell giue Gods childe neuer such vomits, hee may cast vp some of the water, but still the fountaine re­maines springing at the heart, the fountaine can­not be vomited vp. Farther, to take that they say of the nature of the waters: what difference should there be twixt these two natures, if as the naturall heate of our stomackes preuailes against temporall waters, so the vnnaturall heat of our corrupt con­cupiscence should likewise preuaile against all the spirituall water? For what else is the casting vp of the water? No, the words of Christ are too cleare so to be eluded; The water shall be a fountaine, al­wayes springing to eternall life: which speach were not true, if it might be cast vp after it is drunke. In conduits and conueyances of waters, looke how farre the water descends, so farre it ascends: Now this water it descends from heauen, and thi­ther therefore it will returne againe. As the water in the Rocke followed the Israelites into the Land [Page 285] of Canaan, so this water that comes from Christ, figured by that Rocke, 1 Cor. 10. followes vs to the heauenly Canaan, during our peregrination here in this world. Grace cannot end in shame; it cannot end but in glory.

Secondly, here is further comfort for Gods chil­dren, when they are scorched in conscience with the sense of Gods wrath, and are as the parched ground. As wee say in our ordinary Prouerbe, That it is good going on foot with an horse in ones hand; so good thirsting with a fountaine of water in ones brest. Hee shall not thirst so, but that this water shall be a fountaine, springing and sending forth water to relieue his thirst. Diues in hell thir­sting, could not haue one drop of this water vouch­safed him: But the godly in that hell they are in often vpon earth, they haue. It is a terrible thing this thirst. Christ that here forgot his naturall thirst, pained yet with this thirst on the Crosse, cryed out, I thirst: And Dauid that ouercame the extre­mitie of the other thirst, pouring the water vpon the ground, how miserably complaines hee, vexed with this thirst? Psal. 38 and 32. and 143.6. Yet here is comfort in this misery: a fountaine of liuing water springs in our hearts, to refresh, to refrige­rate and reuiue vs, so that wee shall neuer dye of this thrist.

2. Here is a tryall of the grace of God in vs: For it is a fountaine springing and ejaculating his water vpward, mounting and aspiring to heauen­ward, to eterna [...]l life, Pro. 15. The way of the righteous is on high: their thoughts and motions flie vpward. [Page 286] If the streame of thine affections runne head-long downeward, the grace of God is not in thee.

3. Here is instruction what to do in our drought, to runne to Christ, to cry to him for this water: Hee is both the water, and the giuer of the water; The water which I shall giue. As Sisera to Iael, Giue mee drinke, for I am thirsty, so say wee to Christ, when scalded and tyred with the heat of our ac­cusing consciences.

4. Grace of God being compared to fountaine water, it must teach vs carefully to preserue the same, that it be not troubled nor poysoned, that wee suffer not Sathan, as once the Philistims did to Isaacks Wels, to stop them vp with his mud. The Romanes were carefull by Lawes to maintaine and fence their fountaines: Greater should our care be to preserue this fountaine from all annoy­ance, and to looke that the streame runne freely and clearely. Perhaps Sathans temptations will damme it vp for a while, but we must so resist, that at length getting the victory, it may flow so much the more violently.

Thus much of the two first Arguments, to pro­uoke this womans thirst. The third now followeth, from her owne need of it. Where first the occasion of Christs vsing it is set downe, namely, the wo­mans not profiting by the former arguments, but reiecting all that was said, with scorne and dirision.

As if shee had said, Thou talkest much of this water, but I see it not, &c. Their coniecture is too weake, that because of the word Sir, thinke this woman beganne to hearken after and reuerence Christ, and so in some thirst to call for this water: for it was common to call any stranger so, as Seneca also writes, Quomodo obuios quos{que} si nomen non suc­currit dominos appellamus: Therefore I take euen these words also to be a continuance in that scof­fing veyne shee began. She pleased her selfe in her frumping, and would loose, not her friend, but her Sauiour, and so her own Soule, rather then her iest.

Now if Christs doctrine could not scape flouts nor mockes, as here, and by the Pharisees, Luk. 16. no maruell if ours now cannot.

Here is the last meanes and incentiue of this womans thirst vsed by our Sauiour.

Where cosider,

• 1. Our Lords vse of this meanes.
• 2. The Successe of it.

1. The meanes is to let her see in what neede shee stood of Christ, and his water, in regard that she was a filthy harlot liuing in vncleannesse. This [Page 288] hee doth, first, by bidding her call her husband, occasioning her to say shee had none: and second­ly, thereupon telling her, that hee whom shee vsed as her husband, was not indeede her husband, that is to say, shee liued in vncleannesse, which is am­plified by this, that shee did so after shee had had fiue husbands, and so in her old age, in all likeli­hood: though some doe thinke that her other fiue husbands were such as this sixt.

Doct. 1 Christ knew shee had no husband, yet bids her call her husband. This was a speech of tryall, such as Iosephs to his brethren, and in wisdome may be lawfully vsed.

Doct. 2 Christs intent in this speech, the issue declares, but yet he seemes to haue another pretence, name­ly, this; That to giue a marryed woman a gift of worth without her husbands priuitie, might be subiect to interpretation. This is the best vse of politique dealing, when it is vsed in tempering with soules.

Doct. 3 This woman, likely, of a long time had traded in this filthy course,God at length will awaken the conscience of sinners. and slept securely in the same, but at length shee is here nipped, and hath a priuy touch giuen to her conscience for it: So the bre­thren of Ioseph, after twenty yeares securitie, were remembred of sinne against their brother: And those men, Acts 2. after fifty dayes, were griped for the crucifying of Christ. For a while thou maist enioy a false peace in sinne, but at length consci­ence shall be awakened, and God will set thy sinne in order before thee, here or hereafter. Doe not comfort thy selfe in the secrecy of thy sinne; for [Page 289] though with this woman thou maist hide thy sin from man, yet Iesus Christ knowes of it, and will lay it in thy dish, when thou little thinkest of it.

2. The successe of the discouery of this womans sinne followes. Hereby Christ obtayned that for which hee laboured all this while, namely, her thirsting after this water, which shee thus be­wrayes:

1. Shee acknowledges him a Prophet, and so all that true and iust, which before shee put off with iests.

2. As of a Prophet shee seekes resolution in a case of conscience; where that liuing water runnes, whether in Ierusalem or Samaria.

The most compendious way to conuersion, is Doct. 1 in conscience to be thorowly conuicted,Conuiction, the way to conuersion. and seri­ously affected for our sinnes. Many would onely haue the Gospell taught. As long as Christ prea­ched pure Gospell to this woman, concerning the excellency and worth that is in this fountaine of liuing water, she scoffed, and broke iests vpon him, but when hee beginnes to mingle the Oyle of the Gospell, with the Vinegar of the Law, when hee shewes her her secret fi [...]thines, and so takes downe her pride, then she sings another tune. Before she was whole, and contemned the Physi [...]ian; before shee was moist enough, and regarded not this [Page 290] water; but now she is sicke, and seekes to the Phy­sition: now shee is dry, and opens her mouth, and gapes like the thirsty ground.

Vse 1. Ministers must learne first to present men with the sight of their sinnes, that so feeling their neede of a Sauiour, they may hunger and thirst af­ter him.

2. Hearers that would profit by the Word, must labour to be humbled, till then they will not relish it; but being full in their owne conceit, they will play with it, as full-fed children doe with their meate, and as here this woman did. Iob himselfe, till Gods speaking once & twise out of the whirle­winde, nothing regarded all the gracious and sweet words of Elihu. An heart softned in the sense of sinne, is easily wrought vpon by the word; and a touched minde seekes for ease.

Doct. 2 Her question is about the true worship of God. The reason hereto mouing her, seemes to be this: Being touched in conscience for sinne, she desires reconciliation. True reconciliation in a false wor­ship shee knew there could be none: therefore she seekes to know the true worship. Many thinke when they haue offended God, they may be recon­ciled by their ignorant, senslesse, and ceremoniall worshipping of him: And some thinke that all re­ligions doe well, and God may be pacified by any worship: But this woman here teaches another lesson; That there is one onely true worship of God, in, and by the which, his fauour can be ob­tained of sinners that haue offended him.

Doct. 3 This woman had beene nuzled in Samaritanisme, [Page 291] and alwayes worshipped in mount Gerizim, yet now shee makes this worship a matter questiona­ble; which shewes that she neuer rested truly con­tented in that worship. So is it in all false worships, Mat. 19. A Pharisee holding according to the opi­nion of his Sect, Iustification by workes, comes yet to enquire concerning the way of saluation: So the Mariners, Ion. 1. distrusting their owne Gods, call vpon Ionas, to call vpon his God. And many Papists distrusting their owne merits, haue wholy in death cast themselues vpon Christ.

The same consideration shewes likewise, that an Doct. 4 heart truely touched for one sinne, makes consci­ence of all other sinnes: as this woman touched for her Adultery, beginnes to scruple about Idola­try and Superstition.

Marke how this woman takes notice of this con­trouersie Doct. 5 betwixt the Iewes and Samaritanes,Matters of Re­ligion belong to all. and speakes of it seriously, as of a matter concerning her selfe. Some would haue checkt her, and haue sent her to her pitcher, or to the spindle, and askt her; what, women haue to doe with matters of re­ligion? And many men are there that speake of the controuersies of Religion, as Festus. Act. 25.18. with great neglect, who yet wi [...]l talke very grauely, and in great good sadnesse, of their fields, of their corne and cattell.

Marke the prop of false religion, The authority Doct. 6 and example of our fore-fathers. Our fathers wor­shipped in this mountaine: The same cry is heard in the Papists mouthes. But, first, wee must consider what these fathers are, and admit none for fathers [Page 292] imitable,3. Rules for following our forefathers. but such as God admitted to be his sonnes: For our fathers might be blinde and supersticious. Secondly, whether that which they did, though well, be yet lawfull for vs. The fathers before Moses might lawfully worship in this mountaine, but the case was altred now: God had appropriated a place for sollempne seruice in sacrifice, and tyed them to that, namely the Temple at Ierusalem. Thirdly, Specially, heede not what they before vs did, but what God before all, who is the Auncient of daies, in comparison of whom the greatest father hath not one gray hayre of Antiquity, would haue to be done. To the law, and to the testimony. Is. 8.

Doct. 7 Notwithstanding the controuersies in religion, this woman labours to finde the truth. Not like those that will be of no religion, till they see the differences amongst the learned reconciled. As if a man in sicknesse should refuse Physicke, till he see the Physitions to be all of one minde in th [...]ir pro­fession: Or as if a trauayler, because of the many wayes he meetes with, should therefore sit downe, and refuse to goe. Nay, rather would he not as Ier. 6.16. stand and behold, and cast in his minde which is the most likely? and would he not aske, and enquire of others?

Doct. 8 This also is commendable in the woman, that she doth not headily, and rashly, relinquish her false religion, but as the Prophet bids, Ier. 6 16. she she stands vpon the waies, and beholds; she vseth her eyes, her iudgement, and vnderstanding, reasoning with Iesus Christ, and seekes information of him. Whereas many amongst vs, in a fond humour [Page 293] runne headlong into false religions, without any ad­uisement, without any standing vpon the waies, & be­holding; & suffer themselues to be carried like bruits.

She takes the opportunity very fitly: A Prophet Doct. 9 was present, that could resolue her; she will not let him goe vnasked. A sickely man lighting vpon a Physition, will be conferring with him about the state of his body: One that hath suites in the law, meeting with a lawyer, will propound his case to him: And yet though we be daily among Gods Prophets, we make no vse of them.

Marke the strange change that is wrought in a Doct. 10 sinner truely touched. This woman before enter­tained Christ with great scorne, and inhumanity, proudely insulting ouer him: Now she lyes hum­bly prostrate at his feete, and acknowledges him as Gods Prophet: The like in those. Act. 2. and the Iaylour. Act. 16. Hauing whipped them before, now washed and annoynted their stripes. Ministers must looke for no respect from loose persons, that lye wallowing in the myre of this or that filthy pleasure, as this woman of Samaria did. None are more distastefull to such, then Ministers; No matter more tedious to them then that of religion: They thinke it concernes them not. But if once with this woman th [...]ir hearts be touched with the sense of their sinne, then none more welcome then Pro­phets: then the Dauncer, and the Fidler, the Iester, and the idle, vaine, lasciuious, wanton companion, and his talke, will be reiected, and then the lan­guage of Canaan will bewray them to be of another countrey then before.

Here beginneth the second part of this confe­rence; wherein Christ hauing happily prouoked this womans thirst, doth as happily quench it.

• 1. Resoluing her, touching the true worship.
• 2. Reuealing himselfe to be the Christ.

1. His resolution concerning the true worship, is an answere to her boubt, propounded Verse. 20. whether the Iewish or Samaritan worship were the right; whereto Christ first answers here, and then prosecutes his answere by meeting with two questions, that might arise out of this answere Verse. 22.23.

The answere in effect is this: That it is not much needefull for her to trouble her selfe about this, be­cause neither of these two worships were long to continue, but both were shortly to end. For Christ sought rather to make her a Christian then a Iew.

Woman beleeue me.] This as a serious preface, wherein Christ vseth that priuiledge of his Pro­phetship, acknowledged by her. For Prophets haue right to be beleeued, being guided by an infalli­able assistance of the spirit: But now no Minister to be beleeued on his bare word.

The houre commeth.] Here three questions may be asked.

1. Quest. Did the Samaritans worship the Fa­ther? For Christs words seeme to imply so much.

Ans. In their owne intention they worshipped the God of Abraham, Isaac, and Iacob, and that was [Page 295] the Father: But indeede they did not; for Christ in the next verse, in a kinde of reuocation of that he might seeme to speake in this verse, saies, ye wor­ship, ye know not what.

2. Quest. Why doth he say, ye shall worship the Father, rather then God? And so afterward. ver. 23.

Ans. To shew vs how God is to be worshipped. First, not as an absolute God, but in the Trinity of persons, the Father, Sonne, and Holy Ghost. Now when the Father is named, the two other persons are included, all subsisting together in one and the same God-head; we are to call vpon the name of God the Father, in the name of his Sonne, by the assistance, and motion of his holy Spirit. Here then all the deuotion of Turkes, and Iewes, yea, and of many of our common people is marred, that know not the doctrine of the Trinity. Secondly, As a Father louing vs as sonnes, and so we should come to him boldly, as sonnes, crying Abba Father. Thou that art a sonne the darling of thy father, neuer feare to come into his presence: Neuer seeke to a straunger to be thine intercessour. Here we see that the Papists, and all such as want the assurance of Gods loue to them in Christ, cannot truely pray, for they cannot say the first word of prayer; O our Father.

3. Quest. How doth Christ say his Father will be worshipped no longer in Ierusalem, when God sayes. Ps. 132. It is his rest for euer?

Ans. It is true, especially of the thing sig­nified by Ierusalem, the Church. So when Circum­cision, Gen 17.46. is said to be an euerlasting [Page 296] couenant, it is true, especially in regard of the in­ward circumcision of the heart. It is true also of Ierusalem, the type, in a limited sence; as when we say, I giue thee this for euer, that is; during life. So Ierusalem, circumcision, legall worship, were for euer, that is, till Christ, and the beginning of the new world in him.

Doctr.In the new Testament, distinction of place for Gods worship is taken away. In the old Testa­ment, God reuealed himselfe in the Temple, ouer the Mercy-seate. Christ is the true temple, the true propitiatory; the body being come, the sha­dowes are vanished: Wherefore as they directed their prayers towards the Mercy-seate; so wee now ours, towards Christ in the heauens.

Here the first question that might be made out of the former answere is met with, and it is this: Though both these worships must be shortly dis­solued, yet while they continue, one onely is the right: I would know then which that is. Christ answers; Not yours, ye worship ye know not what: But ours, we worship that we know.

Yee worship that ye know not.] The Samaritans worshipped the God of the Iewes: They expected the Messiah, as appeares, Vers. 25. Their religion which was grosser at first, was now refined by Menasses a Iew, a Priest, that in the time of King Alexander made a defection to him, and brought [Page 297] many Iewes with him. Origen also writes, that they receiued the fiue bookes of Moses; and yet because they conceiued not aright of God, nor worshipped him in the place appointed; but had a new Temple, and a Priest-hood of their owne de­uising; they are said, to worship they know not what, that is, a fansie, an idoll of their owne braine, not the true God.

When God is not rightly conceiued of,Doct. God falsely worshipped, is made an idoll. as he is reuealed in the word; and when he is otherwise worshipped then he hath appointed, he is turned into an idoll. Ephes. 3.12. The Ephesians are said to be without God, before their conuersion, be­cause they conceiued him in a false manner, out of the Father, Sonne, and holy Ghost. Deut. 32.17. The Israelites are said, to haue offered to Diuels, not to God, though they aimed at the true God in their offerings; because they worshipped God in images, contrary to his prescription. So for Prayer, and humiliation. Hos. 7.16. Is. 43.22.23. for Fasting, Zach. 7.5. for Sacrifices, Amos 5.25. for the Sacrament, 1 Cor. 11.20. being otherwise done then God appointed, God would not ac­knowledge them as seruices done vnto him, though the doers so intended them. Matth 15. In vaine doe they worship me, teaching for precepts, the traditi­ons of men.

Vse 1. The Turkes and Iewes then worship an idoll, because God is conceiued out of Christ. Now there is no such God.

2. Papists worship an idoll: For first they con­ceiue amisse of God, as though his presence were [Page 298] tyed to images in speciall manner: but alas there is no such God. They conceiue amisse of Christ, as though he were held in the hands of the Priest, after the words of consecration: but there is no such Christ. They worship therfore a God, and a Christ, of their owne deuising. Besides, they haue like the Samaritans new rites, new formes of wor­ship, which God neuer commanded: All their re­ligion consists of new deuised rites and sacra­ments: And the sacrifice of the Masse, the very marrow of their Religion, is hewne out of the same rocke. They may pretend good meanings, and intentions to God, but loue is the fulfilling of the law, and loue reioyceth in the truth. God findeth fault with the Iewes, that they had set vp their posts by his posts, and their thresholds by his, Ezek. 43.8. Socrates might haue taught them, that God is to be worshipped, as he himselfe will. The ve­ry heathen Romanes knew thus much, as Austen hath obserued; when therfore they refused the God of the Hebrewes, who yet intertayned the wor­ship of other Gods, because they knew that if they worshipped him not in that manner he would be worshipped, they should not worship him at all, but a fained deuise of their owne: Now they could not worship him according to his owne will, vn­lesse they put away all other gods, and that they were loath to doe, fearing more harme by the an­ger of these many false gods, then hoping for good, by the good will of the one true God, as Austen saies.

Our ignorant multitude worships an idoll, they [Page 299] know not what: for they conceiue of God and his worship, according to their owne silly addle heads, not out of the word of God. Their God is made all of Mercy, and no Iustice. Their worship of God is their good meaning, and their good dea­ling, and mumbling ouer the ten Commande­ments, the Creede, the Lords Prayer, without all vnderstanding. In sickenesse and danger of death, a prayer-booke is brought forth, and something out of that must be read, though perhaps nothing to the present purpose. Alas what kinde of God is this of theirs, that can be charmed with a few words? What strange conceits haue these silly people of God? A man may well write vpon all their deuotions, that which was written vpon the altar at Athens, To the vnknowne God. God igno­rantly worshipped, according to the direction of mens blinde and braine-sicke heads, is an idoll, and no God.

4. Euery one in diuine worship, seekes after God: if we would finde him, and not misse of our marke; then acquaint we our selues with his word, and get sound direction thereout for euery parti­cular of his immediate worship, that wee may be able to say, Wee worship that we know; our owne wisedome is enmity to God. It is not fit Gods ene­my, should appoint Gods worship. Deut. 10.20. Thou shalt feare the Lord, and cleaue to him. In Gods feare, that is, his seruice, he must be wholly clea­ued too. No adding, no detracting, Deut. 12. That we may offer vp the true seruice to God, there must be prouing what his wil is Rom. 12.1.2. What­soeuer [Page 300] is a good worke, is not electitious of our owne choyse, Col. 2.22. but of Gods preparing, Eph. 2.10. Mich. 6.8. He hath shewed thee, O man, what is good, and what he hath required of thee. And Matth. 28.20. Teaching them to obserue all things, whatsoeuer I haue commanded you. So Ier. 7.31. grie­uous things directly forbidden by God in his ser­uice, are yet reiected by this reason; which I com­manded not. There is an itch in vs, and such is the pride of our flesh, that wee would faine be med­ling, but God restraines vs, Num. 15.39.

We worship that we know,] We. Therefore say the Arians, Christ is a creature?

Answ. 1. He speaketh by the figure [...], as Paul, 1 Thes. 4.15. We which liue at the comming of the Lord. Secondly, Christs humanity is a crea­ture, and did worship, as when he prayed in the Gospell.

For saluation is of the Iewes.] This is a reason prouing the Iewish worship true, because they had the word of God among them; the doctrine of saluation, giuing them direction how to wor­ship God sauingly. Is of the Iewes; of, or from them, not onely among them, but from them flowes to others, as Is. 2.

Doct. A triall of the true Church.Here is an excellent, both note and priuiledge of the Church. Christ doth not determine the matter by vniuersality, succession, &c. But there being a controuersie betwixt the Samaritans and the Iewes, which was the true Church, who had the true worship, he tryes it by this note of the doctrine of saluation, when it is so among a peo­ple [Page 301] that it flowes from them to others for their be­nefit. Otherwise Moses fiue bookes were among the Samaritans, as now the Scriptures among the Papists, and yet saluation is not from them, be­cause they are lockt vp in an vnknowne tongue, and depraued with corrupt interpretations: as Is­rael is said to be without law, when without law­full Priests, and so the sound interpretation of the law, 2 Chron. 15.3. Consanguinity of doctrine makes the Church Apostolical. Tertull.

Vse 1. Let those then out of the Church asso­ciate themselues thereto, and get themselues ma­triculated into it: for here onely saluation to be had, and therefore thither flye all the elect, as Pi­geons to their windowes, Is 60.8. True worship and saluation goe together.

2. To those in the Church. Both to stay them in the same; whither should wee goe? Thou O blessed Mother hast the words of eternall life, thou art the piller and ground of truth. And also to make them know, their happinesse, and be thankfull, and make vse of being in this blessed so­ciety. There be many barren figge-trees in this garden, that doe but cumber the ground, and make no benefit of the fatnesse of the soyle. Socie­ties, Townes, Cities, Countries, are much com­mended by the speciall commodities they yeelde: now the Church yeeldes the best commoditie, sal­uation of our soules! Oh happy priuiledge; let vs therefore pray to God, and labour with all our might, that his Church may sti [...] continue among vs, for if that goe downe, far-wel saluation: And being [Page 302] in the Church, let vs sucke of her breasts this sal­uation.

Here the second question, arising out of Christs answer, is met with: And it is this. If the Iewish worship it selfe must expire, what other worship must succeede? Christ answers, a worship that is in spirit and truth. The sense. The houre commeth.] The time is at hand; and now is,] to wit, in part; because Christ being already come, he began in part to obscure the grace of the legall worship. In Spirit.] Spirit, signifies first the heart, and so is opposed to the heartlesse, and formall deuotion of the Samaritans. Secondly, the inward renued, and spirituall motions, and affections of the heart, together with such outward actions, as necessarily flow from them, and wherein they expresse them­selues. And thus Spirit is opposed to the earthly, and carnall worship of the Iewes, which stood in meates, and drinkes, and diuers washings, and car­nall rites, Heb. 9.1.10. and 7.16. And Truth.] Truth being taken for sincerity, is the same with Spirit in the first sense, or not much differing; but further it is here opposed. First, to the Iewish rites that stood in figures, and shadowes: but now the worship of Christians stands in the truth of those [Page 303] figures, as in mortification, and denyall of our selues, &c. figured by the legall Sacrifices, Ro. 12.1. This is the reasonable seruice of God, and as here Christ speakes, the spirituall seruice. Secondly, it is opposed to the voluntary worship of the Samari­tanes, deuised by their owne lying braynes, and so was a false worship, not onely wanting the truth of a good heart, for the manner, but the truth of Gods word for the matter of the worship. This is the full sense.

1. Obiect. The true worshippers worshipped God in Spirit and Truth, in the old Testament, in this sense.

Ans. True they worshipped God in Spirit, but yet withall in the worldly Sanctuary at Ierusalem: and in Truth, but yet withall in shadowes and fi­gures; but now we worship in Spirit, without such Iewish carnall worship; in Truth, without figures.

2. Obiect. Doe not wee worship God still with outward Ceremonies, as bowing the knee, lifting vp the hands and eyes, vsing the voyce in prayer? and are not our Sacraments outward and earthly elements?

Ans. The former of these Ceremonie are na­turall, and serue liuely to expresse the inward mo­tions of our hearts, and so belong to the worship that is in spirit: for the worship in spirit is not one­ly the inward affection, but all such outward de­clarations in action, as a sound affection must needes vent it selfe by. The latter are instituted by God himselfe, but they are so few, Bread and Wine in the Supper, Water in Baptisme, that in [Page 304] comparison it may seeme meerely spirituall wor­ship to the Iewish.

The Vse. 1. The Popish worship is here marked out for a false worship. When Christ here saies, the true worshippers shall worship in spirit, &c. hee im­plies, there should be false worshippers, that should worship otherwise: and it seemes probable, that hee euen aymed at them in these words. Surely he hath notably discouered them; for their worship is as ceremonious, as pompous, and outwardly glori­ous, as euer was the Iewish; meerely sensuall, plea­sing the eyes with their golden Images and costly furniture, with their richly arayed Priests, paral­leling the Iewish; pleasing the eares with their musicke; the smell with their incense and perfumes. Their whole Masse, what is it but a masse of Cere­monies? They reuiue, and rake out of the ashes, the Iewish and Paganish Rites. Paul shewes, Gal 4. that the Iewes were but Children when their Ce­remonies were in vse: The Popish religion then is but a babish, and an Apish reli [...]ion; the Church is no baby now. Augustine complained of the vn­supportable burden of Ceremonies clogging the Church in his time, insomuch that the condition of Iewes, sayes hee, was more tolerable then of Christians. But now the little finger of Popish ce­remonies is farre heauier to the Church then the whole body was in Augustines time. Well, if this be a note of the true worship, that it shall not be as the Iewish, all Ceremonie, but all Spirit, and as little Ceremony as may be, surely the Popish wor­ship, a fardell of Ceremonies, and nought else, can­not [Page 305] be the true. As in men, the lesse body the more spirit commonly, so in Gods seruice, the greater the bulke of bodily Ceremonies, the lesse spirit of true Deuotion. See Ier. 3.16. The true worship­pers shall so heede the spirituall worship, that they shall forget the Arke, that is, all those outward Ceremonies; but how haue the Papists forgotten them, that haue reuiued them? And Isa. 66.5. the false hypocrites are brought in, crowing ouer the true worshippers, glorying in their outward cere­monious worship. Nay, they are here yet further discouered: for the true worshippers worship the Father. Wee heare of none else they are to wor­ship. But the Popish worship directs vs to Saints, and to Angels. Further, the matter of Gods wor­ship must be in the word, and according to the truth thereof: But the Popish worship is a volun­tary, deuised, Samaritan worship, and so is ney­ther in Spirit, nor in Truth.

2. Here we are taught,Gods seruice chiefely con­sists in the af­f [...]ctions of the heart. wherin principally the ser­uice of God consisteth, namely, in the inward and spirituall affections and motions of the heart, when our thoughts, our loue, our confidence, our ioy, and our delight are on God: This is to wor­ship God in spirit. So Zechary in his Song, Luke 1.74.75. Many talke of their seruing of God, but few know what it meanes: God is not to be serued only morning & euening with a few words, but all the day long, as Zechary saies, all the daies of our liues: yea, all the houres; for this is the whole duty of man to feare God, and keepe his commandements, Eccl. 12. There must be nothing done by man, but it must [Page 306] belong to this: for euen in our eating and drin­king wee must glorifie God; and no glorifying of God, but by obedience, and obedience is better then sacrifice; it is the highest seruice. Hee that doth not thus serue God, doth but mocke him in saying of his prayers, & comming to the Church, and deales with him as Prometheus with Iupiter, in giuing him bones couered ouer with skinne, ha­uing eate vp all the meat. It is the Diuell that men commonly serue, when their affections, motions, and actions are set on sinne. Could wee endure to haue one glauer on vs with faire words, and giue vs Court-holy-water, and inwardly to conspire with our enemies against vs? And yet thus doe we deale with God, and wee thinke wee serue him trimly to. As the common drunkard, swearer, adulterer, &c. thinke when they haue beene at Church, they haue serued God sufficiently, though all the weeke long they haue serued the Diuell in the stewes, and in the Ale-house.

A direction for perfor­mance of Gods out­vvard vvorship.3. Here is an excellent direction for vs, in per­forming outward solemne seruice to God. These two things must be conioyned, Spirit and Truth: There must be a true matter of worship, grounded on the Word; it must be no deuised worship: There must be also a true manner of worship; it must be done with the very spirit of the minde, and come from the very heart-roote: it must be no for­mall complementing worship. Though it must not be will-worship, in regard of prescription, yet in regard of performance it must be will-worship: it must be performed with the will, the affections, [Page 307] and all that is within vs, Psal. 103.1. Though our will may be no instrument of deuising, yet a speci­all instrument of performing worship. Many mens prayers are onely wit-worship: some wit they shew in framing a prayer, but no will-worship, no affecti­on, no life, no heate of deuotion: These are the two common errours in our worship: Though Truth yet no Spirit. Though wee be no Iewes, and are of the true Church, and haue a true worship, yet wee worship with false hearts, full of hypocri­sie. Againe, if Spirit yet no Truth: Though some blinde kinde of zeale, yet not according to know­ledge; though some affection in the seruice per­formed, as sometimes in simple and well-meaning Papists, and superstitious persons, yet the worship is in mount Gerizim, it wants the truth of Gods word to warrant it. Thus some are Iewes, some Samaritanes: either a false worship, or a true wor­ship with a false heart; few true worshippers. Our common sinne [...] [...]hat Isa. 29.13. to draw neare with our lips, our knees, our eares, when our hearts are farre from God, and to giue God the shell of outward adoration, without the kernell of spiritu­all deuotion. Outward seruice is so farre forth ser­uice, as it expresseth the inward: Therefore it is the inward that Gods children doe specially stand vp­on; for bodily exercise profits but little, nay, it hurts much, being seuered from the spirituall. Therefore take heed in prayer of wandring minds, colde hearts, heauy and dead affections: All our labour is then lost. It is false which Popish Do­ctors teach, that Prayer is both meritoria and im­petratoria, [Page 308] that it both merits and obtaines, though there be no actuall intention of the minde in pray­ing: So doth Thomas 2.2^ae. We would pray and worship God; but wee are no true worshippers if wee worship not in spirit: Therefore sayes the Prophet, Hos. 11.12. They compasse mee with a lye.

4. Here wee see the priuiledge of the Church of the new Testament: Moses his veyle of the Ce­remonies is taken away, and now with open face wee may behold the face of God, 2 Cor. 3.18. Then the sea about the Altar was brasen, 1 King. 7.23. and what eyes could pierce thorow it? But now our sea about the Throne is glassie, Reuel. 4.6. like vnto Chrystall, clearely conueighing the light and sight of God to our eyes.

Motions in Gods seruice must be spiri­tuall.5. It is not enough that in Gods worship, we feele in our selues inward motions and affections, but these motions must be spirituall, stirred vp in vs by the Spirit of God, or else wee cannot truly be said to worship in spirit. This makes, first, against all vnregenerate persons, all hypocrites, and temporary beleeuers: Though they may feele some flashings in their deuotions otherwhiles, yet these motions are not from the sanctifying Spirit of God, the Spirit of Prayer, Iude 20. praying al­wayes in the holy Ghost. Secondly, it makes against all superstitious, idolatrous, and Samaritane wor­shippers. Commonly such mens deuotions are ve­ry dead, and Christ opposeth true and hearty wor­ship to Samaritane worship: for commonly false worship is grosly hypocriticall, Isa. 29.13. This people drawes neare with their lips, but their hearts are [Page 309] farre from me. And why? Their feare towards me is taught by the precepts of men. But if not grosely, yet at least closely hypocriticall, for the inward motions, and affections of heart, they feele are not spirituall, but carnall, arising from their owne de­ceitfull hearts, meere iuglings and illusions of Sa­than, transforming himselfe into an angell of light. This is a certaine rule: The author of a worship, is in a manner the performer of a worship. But Gods spirit is no author of a superstitious, idola­trous worship. No, mans braine and sathan are the authors; and therefore he owes their inuenti­ons no such seruice, as to attend vpon them, and to helpe them in the performance of such a wor­ship. Let them pretend then as long as they will, that such and such deuises of theirs, helpe to stirre vp deuotion; as to see the Crucifixe in Prayer, &c. as they did, Is. 66.5. in their false worship; say­ing, Let the Lord be glorified, by these additaments of ours, incentiues of deuotion; the truth is, one­ly the spirit stirres vp true deuotion, and in stir­ring it vp, hee blowes onely with his owne bel­lowes: He workes onely with his owne tooles, and not with the bungling tooles of popish workmen, which will fit the spirit of God, as well as Sauls armour did Dauid. Well then may that deuoti­on be suspected, which is inkindled by such pro­uokements.

6 Here is comfort. Who hath not often ex­perience of a vagrant and fugitiue heart in pray­er? of much coldnesse, and faintnesse? But here is our comfort. It is not said, the true worship­pers, [Page 310] shall worship in spirit, and perfection; with a perfect spirit, but in spirit and truth; with a true, and honest spirit, which if thou feele in thy selfe, God will couer other imperfections.

For the Father requireth.] Here is the first rea­son, prouing the former assertion, drawne from the will of God. He stands vpon it to haue such kinde of worshippers; delights onely in such worship, acknowledges, and rewards onely such worship. They that would doe seruice, must doe pleasing seruice: onely this seruice pleases him; and therefore onely such seruice to be performed. A strong argument: As if I should say to one that seekes a seruice in such an house; The Master of this house requires paines, fidelity, dexterity in his seruants, and therefore such as will serue him, must be so qualified.

Vse 1. To make euery man looke to his heart, that it be spirituall, renewed, sincere in Gods ser­uice, for God lookes most to this. In doing a peece of worke, the Artificer labours to giue content­ment to his eye, for whom he doth it. Now Gods eye in Prayer, will examine the inward man. If God did stand vpon thy phrase of speech, the ge­sture of thy body, or the like; then thou mightest make these things thy speciall care. In all seruices among men, we ayme specially to please them we serue: So should it be in Gods seruice; and yet at this day, in nothing is God displeased more. But why takest thou such a deale of paines to displease him? Thou mayest displease him, in not seruing him. Displeasing seruice is a double dishonour, [Page 311] because thou displeasest him in that act, wherein he specially lookes to be pleased.

2. Comfort to those that worship God in spi­rit, and truth. Though the false brethren, in the Church, cast them out with scorne; as though their worship were not glorious enough, and therefore cry, let God be glorified, with a more stately, and magnificent kinde of worship, Is. 66.5. yet God applaudes them; he smels a sweet sauour, and an­swers by the fire of his spirit; and turnes their burnt offering into ashes: for so it followes in that place of Isaiah; But he shall appeare to your ioy: Or as Tremellius, We shall see your ioy; namely, which ye haue in your spirituall worship of God, as a testimony of Gods approbation; when they shall be ashamed. Prou. 15.8. The sacrifice of the wicked, is an abomination to the Lord; but the prayer of the righ­teous, is acceptable vnto him. A sacrifice is set out with great pompe, and furnished with variety of many glorious ceremonies. And yet the poore naked Prayer of a spirituall worship, is better ac­cepted of God, then the sumptuous brauery of the most glorious sacrifice of the formall worship­pers. The Publicans one short eiaculated sentence, Lord be mercifull to me a sinner, is more accepta­ble, then the most flourishing Pharisaicall rheto­rique. It is no matter what men require in Gods worship; they may require this, and that; but God requires spirit, and truth: Bring this, and we shall please him.

VERSE 24. God is a spirit, &c.] A second reason, drawne from the nature of God. He him­selfe [Page 312] is a pure, spirituall Essence: His worship therefore must be answerable. A spirit; namely, vncreated, and vncompounded, most simple: for Angels are created, and compounded, and so are but drossie, and foeculent to God, who is most simple, voyde of all composition, though neuer so subtill, or refyned.

Vse 1. Against Imagery. God is so simple, so spirituall that no Angels pensill can set out his nature. Whereunto will ye liken me? Images are dis­gracefull to his simplicitie, and spirituality, as I may say, of Essence, as also to his incircumscripti­ble infinitenesse.

2. Against all fleshly, formall, hypocriticall worship. These kindes of worshippers deny his spirituall nature: make him a God of flesh, and bone. It is common with men, in their trouble, to goe to God, but yet with some outward cere­monies, as this woman, in this perplexitie Christ had now cast her into, no doubt was ready to haue done, to haue runne to Mount Gerizim, and there haue performed some rites: such men show, they haue too too grose conceits of God: But we must learne to proportion our worship to Gods nature. Gods nature is simple; in that which is simple, there is no composition, nor diuision: Therefore in our worship there must be no composition; it must be voide of mixture: A linsey-wolsey patcht worship, sauced, spiced, sophysticated with humane inuentions, doth nothing sort with the spirituall simplicity of the diuine Essenc [...].

Againe, in our worship, there must be no diui­sion, [Page 313] not an heart, and an heart. As God is one without diuision; so our worship must be whole and entyre, heart and head, vnderstanding and affection, body and soule, must harmoniously conspire together, in an heauenly consort. God is a reasonable, and an vnderstanding God; and therefore, Rom. 12.1. he must haue reasonable ser­uice. Bodily seruice is but an vnreasonable seruice, which euen fooles, voide of reason, may performe. The Latine seruice of the Papists, is also an vnrea­sonable seruice, for the vnderstanding is idle in that seruice. Where there is this grose hypocrisie, to giue onely a knee, a knocke on the brest, a few words, there God is not apprehended to be a spi­rit, for then we would thinke he could see our spi­rits, and their behauiour.

Christ hauing satisfied her thirst, in the matter of diuine worship, he doth now satisfie it also in the matter of the Messiah.

Where obserue:

• 1. Her thirst after the Messiah, Vers. 25.
• 2. The satisfaction, 26.

1. Her thirst or desire, after the Messiah, is but couertly discouered: I know well the Messiah shall come. As if she had said: It is true indeede which thou speakest, that there must be an alteration of [Page 314] diuine worship: for the Messias must come, and then shall this alteration be: Oh that once hee were come, that we might know these points ful­ly of him; for he will tell vs all things.

Her speech containes a profession of her faith concerning Christ. First, that he should come: and secondly, of his office, he should execute when come; Generally in the word Christ; Particularly, teaching all things: for the first, thereout we learne:

Doct. 1 That Gods elect at length, make happy vse of such things, which at first they heard but heede­lesly, and without regard. An adulteresse, such as was this woman, could not heare the report of Christ with any great affection; but now shee makes excellent vse of that common report she had heard often before, but negligently. This may comfort Ministers, when for the present their doctrine is but slightly regarded.

Doct. 2 Marke how a little before Christs comming, the mindes of people were raysed vp in expectation. So in the reformation in Luthers t [...]me, what presage­ments did God giue to many? How did they sigh vnder the Aegyptian bondage, and with how erect an expectation did they desire deliuerance?

For the second, she acknowledges all his offices in generall, in the name Christ. For Priests, Pro­phets, and Kings were annoynted vnder the law, and that as figures of Christ in those offices: And these offices had met double in some others, as Malchisedec was King, and Priest; Samuel was Priest and Prophet; Dauid King, and Prophet, but ne­uer all three in any, but in Christ; and so no perfect [Page 315] Christ, but he. The vse of this name is.

1. To assure vs that Christ is a sufficient saui­our. The name of Iesus is not so fully comfortable, vnlesse this of Christ be added. For this shewes that he is a Sauiour ex professo, sealed, appoynted by his father, and by him annoynted with the holy Ghost. So in this name, there are the three persons consenting to our saluation: The Sonne annoynted by the Father, with the Holy Ghost.

2. When thou feelest in thy selfe the spirit of heauinesse, and art steeped in salt brine, then come to this Christ, who is annoynted with the oyle of gladnesse, for his fellowes, to reuiue the deiected. Luk. 4.18. This is the oyle that will make the blur­red countenance and furrowed face to shine.

3. When thou feelest thy ioynts stiffe that thou canst not stirre, then come to this Christ. The oyle powred on him being the head, shall distill downe on thee, being one of his members; and being sup­Pled therewith, thou shalt nimbly runne the wayes of Gods commaundements.

2. More particularly, she acknowledgeth his Propheticall office, And when he is come he shall teach vs all things. How many great Doctours are there at this day, that may be set to schoole to this wo­man of Samaria? The Papists teach, that the Church may still determine and conclude new articles of Faith.No articles of Faith left to the Churches de­termination. In diuers poynts of controuersie at this day, when we aledge that there is no such thing in scripture, nor in the purer antiquity after the Apostles, they say the Church had then defi­ned nothing of those poynts: And Bellarmine sayes [Page 316] that when the scriptures were written, that the cu­stome of vowing to Saints was not begun. Scotus sayes, as he is cited by Bellarmine, that before the Lateran councell, Transubstantiation was no article of Faith: How then is this true, that Christ when he came would teach all things? If Christ had beene a Papist he would neuer haue held his peace at this, but haue checkt this Lutheran, and haue tolde her that Christ would haue let some things alone for the counsell of Lateran and Trent to determine. But had Moses a patterne in the mount for euery thing, euen for the snuffers, and hath God lesse regarded his Church in the new Testament? Nay, rather [...], Heb. 1.1. by peece-meale, and fracti­ons, God spake in the olde Testament, but now in these last dayes he hath spoken by his sonne. Which op­position shewes, that by his sonne he spake per­fectly, and tels vs all things, and that euen concer­ning the outward worship of God. For of that did the Samaritane speake to Christ.

2. Poynt. The satisfaction of her thirst.

Doct 1 God deales otherwise with poore humble teach­able sinners,God reueales his secrets to humble ones. then with the proud, and refractary. For the Pharisees more plainely shew their desire to know the Messiah, and yet can haue no answere; whereas this woman, but secretly implying her de­sire in this kinde, hath this gracious answere retur­ned, I am he. The Iewes, Ioh 7.36 coulde haue no answere of that doubt whereof the disciples haue, Ioh. 16.16.17 &c. The Lord will teach the humble, and his secret is to them that feare him, Psal. 25. This [Page 317] is the reason, that many hearing the word, profit not by it, because they are vnworthy, and vnfit to profit by it: they heare with proud and stubborne hearts. Christ will not reueale himselfe to such.

No sooner are there good desires in the godly after Christ, but the desired Christ is at hand, and shewes his face. Thus much appeares by that in­ward ioy they feele in desiring. As it is thus in this life for the spirituall presence, so also for his corpo­rall presence, and comming in person to the last Iudgement. The desires that Gods children feele in themselues, sighing for him, to make an end of all these confusions and disorders here below, are an euident argument that that comming hastens apace.

Hitherto the Conference.

Now the Consequents follow.

Here is the first Consequent; the Disciples com­ming and finding him talking with this woman, with their maruell thereat: which maruell is set forth by the Diuerse, that though they maruelled in their mindes, yet they murmured not with their mouthes.

1. As touching the maruell, the reason of it was this, because it was not Christs vsuall manner to be alone with women talking. Their maruell shewes so much.

Wee must be carefull to auoid all shewes and suspicions of euill, 1 Thess. 5.22. and to procure things honest before men, as Paul, 2 Cor. 8.20.21. in matter of distributing almes, he would haue one ioyned with him, a witnesse of his dealing, to pre­uent suspicion. It is not enough to say, as now too many; Why I care not what the world sayes, I am priuy to my selfe of mine innocency.

Obiect. Yet Christ now did this.

Ans. It was vpon a speciall occasion. Hast thou the like? In thy suspicious practises doest thou not rather hazard the corrupting of thine owne soule, then the helping of anothers? Or hast thou the like holin [...]sse, grauity, integrity, to cleare thee, that Christ had?

Yet no man said.]

When we conceiue not all things in Gods dea­lings, with our selues and others, and to flesh and bloud some things seeme harsh, yet this is the ho­nour we should doe the Lord, not to quarrell, but to assure our selues hee hath iust reasons of his do­ings, though we see them not: though euil thoughts begin to rise in our mindes, yet let vs choake, and strangle them in the birth, crush them in the shell, neuer suffer them to come abroad, but hush them, with Dauid, My soule be silent to Iehouah, Ps. 62.1.5. Wicked men may refraine & restraine themselues vpon carnall considerations, as Haman, but onely Christs disciples vpon a reuerend respect of Christ.

Here is a second consequent, The womans lea­uing her water-pot for haste, and going to her neighbours to acquaint them with this ioyfull newes, and with her good successe. Here,

See the zeale of one truely conuerted:Zeale followes true conuer­sion. She had Doct. 1 brought her pitcher to the Well, but now she hath gotten a sight of Christ, farewell well, water, water-pot, and all; she hath other matters to minde now. Let worldlings that haue no other treasure then earthly, let them minde and follow these earthly things, let them attend their water-pots: we with Christ doe walke vpon the waues of the Sea, and trample all these inferiour things vnder our feet, in comparison of the heauenly. After the same man­ner, Luke 2. the shepheards left their flockes. Alas, now we cannot leaue our beds, our sports, to come to the house of God. Gods kingdome must attend and wait vpon our pitchers: Euen on the Sabbath Seruants must be sent about meaner matters then water-pots, when they should be at the fountaine of liuing water, with their pitchers to draw, name­ly, with their eares to attend Gods word, Is. 55.1.3. But men choose rather to vse the pitcher of their owne concupiscence, to draw out of the pudly fountaine of vaine pleasures. If with this woman of Samaria wee had once seene Christ, wee would breake these pitchers in pieces.

Those that haue truly tasted of the sweet of Gods Doct. 2 [Page 320] mercy themselues, commend it to others, and with Paul, wish that all were as themselues. As the Le­pers reuealed the booty in the Tents of the Ara­mites, 2 King. 7. so this woman, this rich booty shee had met with at the Well: So Andrew tels Peter, and Philip tels Nathanael of the Messiah, Iohn 1.

Her argument whereby shee perswades them to come see this man, as in all likelihood the Mes­siah, is, because hee had told her all that euer shee had done. Onely that one sinne of vncleannesse was mentioned by the Euangelist, but it seemes Christ said more to her then the Euangelist related.

Doct. 1 The same argument proues the Scripture to be Gods word, because it discouers to vs our secret corruptions, 1 Cor. 14.24.25. Heb. 4.12.

Doct. 2 See how this woman to glorifie God, and to doe good to the soules of her neighbours, is nothing dainty to shame her selfe: For she acquaints them with her secret sinnes. Oh our nicenesse! we stand vpon our credit in the world, but God can set vs on the racke, and then draw the truth out of vs perforce.

Doct. 3 The good successe she had in this her inuitation, shewes how weak meanes shall preuaile, when God will touch the heart.

Here is a third consequent, and it is an heauenly discourse of our Sauiour, wherein hee prouokes their diligence in labouring in Gods haruest.

Where obserue:

• 1. The Occasion of this Discourse.
• 2. The Matter it selfe, and the Arguments wherewith hee vrges them.

The Occasion was this: His Disciples, hauing pro­uided meate vrged him to eate, Vers. 31.

Marke in the Disciples the disposition of carnall men, whose mindes are wholly taken vp with earthly matters, with eating and drinking, &c. And while the godly are thinking on heauenly matters, then will they be interrupting them with these vaine things, as on the Sabbath day. Christ was now in his meditations, cooking some spirituall meat for the poore hungry Samaritanes, that were comming towards him, and now the Disciples come talking of temporall meate.

See in our Sauiour the disposition of an heauen­ly minde, turning all into heauen,An heauenly minde makes an he [...]uenly vse of earthly things. as the good sto­macke doth euen grosser meats into good nourish­ment, whereas an ill stomacke would turne the fi­nest meats into bad iuyce; and so an earthly minde will turne euen heauen into earth: But an heauenly minde turnes earth into heauen, like a Bee, that suckes hony out of bitter hearbes, and like vnto fire that turnes into fire that which is cast into it. That wee haue no such gift to fasten heauenly dis­course [Page 322] vpon others, euen vpon occasion of their earthly, nay, that when iust occasion is offered, we cannot hold out in any such discourse, but grow weary, it shewes that we are not heauenly-minded. If two trauellers went together thorow a strange Land, towards their home, whereof would they talke most? Not so much of the strange land where thorow they past, as of their home. So if indeed we did here [...]rauell towards heauen, we would minde and speake of heauen and heauenly things more.

Doct. 3 Our Lord forgot his hunger, as before his thirst, and preferres the soules of the Samaritanes before his owne belly. How many slow-bellies are there in the Ministry, that while they seeke themselues, and follow their own affaires, suffer the flock to starue? And our great ones will haue their seruants be ab­sent from Church, only to attend their bellies. Thus to preferre the base belly before the precious soule bought with Christs bloud, is quite contrary to Christs example. Dauid called it the water of bloud, gotten with the hazard of his Seruants life, 2 Sam. 23. How bloudy are such meates, as are sawced with the bloud of mens soules?

2. Point. The Arguments prouoking them, which are sixe.

1. Argument, from his owne example, propoun­ded, first, more obscurely, Verse 32. and then vpon occasion of the Disciples doubting, Ver. 33. it is re­peated and explained, Vers. 34. My meate is that I may doe, &c. Learne in gen [...]rall.

Doct. 1 The exhorter of others must be able to alledge his owne example, and must worke as well on the [Page 323] eye, as on the eare: So Paul, Acts 20.31. Words blush if deedes faile.

The vse of Christs holy life is for our imitation, Doct. 2 Iohn 13.15.Christ the best patterne for imitation. We must therefore with an attentiue steddy eye heede his example, as Painters doe the face they expresse. In other examples there are de­fects; Onely Christs is beyond exception: There­fore be ye followers of me, as I am of Christ, saith Paul. 1 Cor. 11.1. And, Mat. 5.48. Be yee perfect, not as Abraham, Moses, or Dauid (for then we might think many of our imperfections priuiledged) but as your Father in heauen is perfect. The best picture is that which is made by the liuing face, and not that which is made by another picture: And the best imitation of God and Christ, is to looke vpon them themse [...]ues, and not in this or that Saint.

More particularly consider here two things:

• 1. Christs Action.
• 2. The Account he made of his Action.

1. His Action. Doing of his will that sent him, that is, his Fathers will, and not onely doing, but finish­ing, going thorow-stitch. Hee meanes the worke of mediation, where he implyes the ground, God hath sent him for this purpose.

Euery man must attend some frui [...]full businesse. Doct. 1 Christ himselfe had his taske set him: So Adam in Paradise. Idlenesse buries a man aliue: Standing pooles are full of venemous creatures. The workes of our honest callings are Gods workes; That I may finish his worke. A singular comfort haue we when wee are in our lawfull callings: Being about Gods worke, wee are vnder Gods protection, wee shall [Page 324] haue Gods protection, and his pay. Lasciuious Dancers, Players, and all such as are set on worke by Sathan, must expect their wages from him.

Doct. 2 In the workes of our callings, and so in all good workes,Good workes must be fi­nis [...]ed. we must hold out constantly, till we bring things to perfection. The Scripture shames bung­lers, with the spider, Pro. 30.28. which is there commended for her diligence, and painefulnesse. That I may finish his worke, Colloss. 4. Archippus must fulfill his Ministry: So in all other callings; specially in our generall, and the workes thereof: for the wicked begin in good things, as Iudas in the Apostle-ship, but hold not on: So the stony and thorny ground. But the godly cease not, till they haue perfected: If some interruptions hinder them a while in any good worke; yet they returne like good workemen to their worke; as Dauid in bring­ing home of the Arke. Contrarily, because they are no workers of iniquitie; they easily are broke off in euill; as Dauid in his purpose of murthering Nabal.

2. Point. His account of this his Action: It is my meate.

Doct. 1 Christ performed the worke of our redempti­on very cheerefully; else it had not beene merito­rious, for God loues a cheerefull giuer.

Doct. 2 Obedience, also to vs, must be in stead of our meate: [...]e [...]nce [...] be as mea , in eight [...]p [...]cts. and that in these regards.

1. In regard of our hungring after it, Mat. 5.6. which hunger, and thirst after righteousnesse: Which hunger must be such, that we should not sleepe till our hunger be satisfied. Ps. 132.2. Of the wick­ed it is said, That they cannot sleepe, till they haue done [Page 325] euill; because they eate the bread of wickednesse, and drinke the wine of violence, Pro. 4.16.17. An emp­ty hungry stomacke cannot well sleepe; for sleepe is caused by the ascent of the fumes of the meates and drinkes, in the stomacke, to the head. So then of the godly it may be said; They cannot sleepe except they haue done good; for they eate the bread of righteousnesse, &c. We must there­fore come with an appetite, and longing desire to hearing, and prayer. An hungry man needes not to be dragged to his meate.

2. In regard of the sweetenesse, and our delight in it. Psal. 119.103. How sweete are thy promises vnto my mouth? In this regard, it is Gods meate, Cant. 5.1. Reuel. 3.20. much more then should it be ours. This makes against the imputation of melancholly, cast vpon Christianity. A good con­science is a continuall feast, Prou. 15. It furnishes the table with exquisite delicates, the fruits of obe­dience. The teares of those that pray, are sweeter then the ioyes of the theater, saith Augustine. Can a man well be melancholly, that is at a feast? yet the plea­sure of the other meate, is but vanishing, but here it remaines. Againe, many are discouraged, be­cause godlinesse is no better regarded in the world, but godlinesse is a reward to it selfe. An hungry man neede not be hyred to eate: Wee must not worke with Christ for meate, for obedience is both worke and meate. They are base workemen that will tyre here, vnlesse they may haue victuals to refresh them. Psal. 128. Thou shalt eate of thy la­bours.

3. In strengthning of vs to good dueties: For as sinne fits vs to sinne, so obedience, to obedi­ence, Rom. 6.22, Being Gods seruants, yee haue your fruit in holinesse. The earth is not nourished, but spent with the fruits it brings forth, and the more it beares this yeare, the lesse able is it to beare the next yeare. But the more we abound in the fruits of obedience, the stronger are we for bring­ing forth further fruit. In earthly meates our sto­mackes are soone cloyed, but here obedience is both meate, and sauce too: The more we eate of this meate, the sharper is our appetite to it.

4. In regard of daily and familiar vse: It is so vncouth to many, that it may seeme physicke ra­ther then foode. A mans stomacke will looke for his foode; in most, thrice a day, breakefast, din­ner, supper: And to breake custome, often causes sicknesse. So Gods children should so daily inure themselues to Gods seruice; as Daniel to his pray­ers thrice a day, that in the intermission, they should feele faintnesse, as in the want of foode. A man cannot long forbeare his meate, what euer his businesse be; and yet the slightest occasion makes vs neglect Gods seruice. Manies obedience, is like a niggards feast: At Easter, or some such time, many will be very deuout, but all the yeare besides, alas, but poore doings.

5. In regard of our furnishing, and prouiding of it. Ioseph in the yeares of plenty, prouided a­gainst famine; and so men that goe to sea, prouide for their iourney. So must we hoord vp in the treasury of good workes, that we may haue where­with [Page 327] to sustaine our selues in the euill day. As Gods statutes must be our songs, our musicke. Psa. 119.54. So likewise our meate, and our viands in this our pilgrimage.

6. As the belly in eating hath no eares, but then we minde our meate. So in obedience (as Gehezi in his iourney) wee must haue no eares to heare Sathan, the flesh, or any allurement, specially in hearing of the word, when our soule is feeding it selfe, should there be no eares for Sathan.

7. When wee haue a stomacke, specially if weake, we will eate, least staying longer wee loose our stomacke: So should it be with vs, when we haue a minde to doe good.

8. We waite not being hungry, till meate be put into our mouthes, but wee seeke it out. So seeke out occasions of doing good, of giuing almes, &c.

2. Argument. Because Gods haruest was ripe, and called for the sickle; which he sets forth by the testimony of their owne eyes; Lift vp your eyes, both bodily, in regard of the Samaritans that were comming by troopes thorough the fields towards him, and of their mindes, in regard of other pla­ces. And he vrges this argument, by a comparison thus: The other haruest runnes so in your mindes, that you thinke of it long before, carefully casting [Page 328] the time, counting of it long before it come, yet foure moneths, and wishing it were at hand. If your care be such in the earthly haruest, what then in the spirituall haruest? if you stand expecting that haruest, long ere it come; then ought you not to neglect this, when it is come.

Doct. 1 The corruption of our nature, to be more care­full in earthly things, then in heauenly; for our bodies, then for our soules. Earthly things we can see a farre off: heauenly, though present, and be­fore our noses, we discerne not; no, though Christ cry, Lift vp your eyes, and see. In the lest bodily distemper, the Physitian is consulted with, neuer the Preacher, till at last cast. Couetous ones will defraud their bellies, to follow their markets; not so to heare a Sermon.

Doct. 2 Readinesse of people, ought to prouoke the Minister: Their vntowardnesse is a great discou­ragement. It would make an haruest-man throw away his sickle, if there were nothing but greene corne. But here remember.

1. That the Ministry, is as well the sowing of the seede, as the reaping of the increase; and as well the latter raine to ripen, and plumpe it, as the sickle to cut it downe.

2. That this readinesse, and ripenesse, is not onely in regard of the peoples preparation, and forwardnesse, but specially in regard of Gods election. Now the Ministry sent to a place is an argument of some elect there. 1 Thes. 1.5. An hus­bandman would not send his seruant with his sickle to reape thistles, and nettles.

Vse 1. To people. To be like these Samaritans, that their desire to learne, may euen constraine the Minister: As a father, if his children should come hanging on him, and crying for foode, would be euen forced to prouide for them. But alas, such are our defections to Popery, that Antichrist, see­ing how many come in troops vnto him, may now vse these words; The regions are white, blacke ra­ther, to the haruest, or else; the regions are white to the haruest of Gods iustice, and call for the sickle of iustice.

2. To Ministers, to take the opportunity of the good desires, and affections of the people. Corne if it be not taken when it is ripe, it is lost.

3. Argument. In the beginning of the verse, from the reward of their labours: Haruest-men haue greater wages then other labourers; so shall faithfull Ministers.

Faithfull seruice to God is rewarded by him,Doct. with eternall life.

Obiect. This makes for Popish merit: Wages is earned, and merited.

Ans. Not alwaies, Matth. 20. The penny giu­en to him that wrought but one houre in the vine­yard was wages; but an houres worke could not deserue an whole dayes pay. So Rom. 4.4. Re­ward and mercy are ioyned together in the second [Page 330] Commandement, and Psal. 62.12. And to thee O Lord, belongs mercy, for thou rewardest euery one according to his worke.

Reasons a­gainst merit.Reasons against merit of workes may be these.

1. Our workes are debts. Luk. 17.7.8.9.10. It is no merit for a man to pay his debts.

2. They are no way beneficiall to God, but profitable to our selues, Iob 22.2.3. It were ridi­culous for a man to put vp a bill for allowance out of the exchequer, because he hath kept him­selfe warme and healthfull in the winter time, or because he hath beene painefull, and maintaines his charge by his worke.

3. They haue no proportion to an infinite, eter­nall, pure, perfect, vndefiled inheritance; them­selues being finite, temporall, impure, & imperfect.

4. They are of Gods grace: he crownes his owne gifts, not our merits.

Vse. 1. To quicken our obedience, 1. Cor. 15.58. Gen. 17.1. Philip. 3.14. This did beare out Mo­ses against Pharaoh. Heb. 11.26. The sweetenesse of the honey makes the Beares breake in vpon the Hiues contemning the stings. The sweetenesse of Gods face though to be seene onely in the obscure glasse of ceremonies, comforted the Iewes in their tedious & difficult trauel to Zion. Ps. 84.6.7. much more should the sight of God in heauen doe it.

2. More especially for Ministers. One would not thinke them haruest-men by the wages the world giues them: Other idle vaine callings, may seeme ra­ther to be haruest worke. But here is their comfort against the heate of the day, Gods large pay. 1. Cor. [Page 331] 9.10.11. Dan. 12.3. They shall shine, though h [...]re they shine not in worldly glory: No matter for the world, we receiue our wages from God

Obiect 1. I, but it is long ere it come.

Ans. Yet it is certaine. He that reapes receiueth wages, the pledge in this life, as it were some of the grapes of Canaan. Baser graine is quickly reaped af­ter it is sowen, not so with Wheate. Baser wares are bought with ready money, when the more preci­ous are taken vp on trust, and are paide for after­wards. Hypocriticall obedience is presently rewar­ded. Matth. 6.2. but the faithfull must tarry long­er, though yet with full assurance, as Paul. 1. Tim. 4.8. and Christ, Ioh. 17.4.5.

4. Argument followes, drawne from the good they doe to others, in the following words of the verse. And gathereth fruit to life eternall. Referre life to fruit, that is the soules of men gathered into Gods garner by the Minister, & not to the gatherer.

Besides the reward, the worke it selfe of the Mi­nistery must prouoke to faithfull diligence.Doct. The vvorke of the Ministery should prouoke to vvorke. A wor­thie worke. 2 Tim. 3.1. Gods wheate would be lost. Thou gatherest it in, not to be consumed and spent, but to liue, and that for euer, as Ioh. 15.16. That you goe, and bring forth fruit, and that your fruit re­maine, alwaies presenting it selfe to the gatherers eye. The other wheate is aliue in the field, dead in the barne and garner, & quickly comes to nought: This wheate is dead in the field, but aliue when ga­thered in. He gathereth vnto life.

Vse. 1. Against idle, carelesse, and tith-monging Ministers, inuited onely by the hope of corruptible [Page 332] fruits, not as Paul. Rom. 1.10. Base worke craues not such heede: But worthy worke how carefully is it to be handled? And how pretious are mens soules? Therefore Paul considering the honour God did him, thus imploying him, thankes him for counting him worthy, and putting him in his ser­uice. And Rom. 1.5. of whom we haue receiued grace, and Apostleship. If he had appointed me but a doore-keeper in his house, I must haue acquitted my selfe, how much more then now being a steward? As when a Prince designes a Subiect to some honou­rable seruice, the very nature of the businesse is sufficient prouocation: So here no lesse.

2. It must teach people not to feare the sharp­nesse of the sickle, but willingly to be gathered in; for they are gathered vnto life eternall. Thinke not then that it is better standing still in the open field.

5. Argument followes in the latter end of the Verse, That he that soweth and reapeth may reioyce to­gether. It is taken from the ioy the Apostles, the rea­pers, should bring to the sowers, the Prophets before Christ, when in heauen they shall see the fruits of their labours, the haruest of their seedes, the perfe­ction of that building whereof they laid the foun­dation.

Doct. 1 The Saints in heauen reioyce in the fruits of their holy labours on earth, and therefore take no­tice of them. The reapers thinke, we brought these men into the Church, 1 Thess. 2.19. The sowers, this corne arises of that seede wee sowed: Thus, Reu. 14. their workes follow them in regard of their ioyfull remembrance: The contrary is true in hell. [Page 333] Though wee liue not then to see the fruit of our labours here, yet we shall see it in heauen, and that is our comfort.

Though the principall ioy of heauen be in the Doct. 2 sight of God,Saints reioyce each in others societie in hea­uen. yet also is there ioy in the sight of the rest of the Saints. As it is a ioy for the seedesmen to meete with the reapers, and the reapers with the seedesmen, and both of them with the corne, which the one sowed, the other housed. Contrarily in hell the sight of their companions, or schollers in wick­ednesse increases torment. Therefore the rich man, Luk. 16. desires his brethren might not come to Hell, rather out of a respect vnto himselfe then vn­to them. There is no charity in Hell.

Sweet is the fellowship of the heauenly Saints in Doct. 3 ioy: There is no falling out.Mutuall ioy a­mong the Saints in hea­uen vvithout enuy. The seeds-man repines not against the reaper, nor the reaper insults not ouer the seedes-man. The former saies not, I began, and you haue had the aduantage of my labours: nor the latter saies not, yea, but I made an end. No, though there were diuersity of labours, yet all that is forgotten, & in that God is glorified, the Church edyfied, heauen filled, herein they reioyce. So should it be on earth, no contention, no enuy, but co-reioycing in the imployment of our talents.

6. Argument; from the easinesse of their labours [Page 334] in comparison of the seedes-men the Prophets: for seed-time is the foundation of haruest, and that is lowring, but the haruest is ioyfull.

Doct. 1 The more helpes, and greater aduantages Mini­sters haue for the performance of their callings, the greater is their shame if they be negligent. And so in other callings. The greatest difficulty of any worke is in the beginning, and when the ice is once broken, then it is easie to follow after: The fore­goers make the way more easie for the after-com­mers. As it should haue beene a shame therefore for the Apostles, hauing the benefit of the Pro­ph [...]ts labours, making their burden farre easier, to haue beene negligent: so for vs much more, after the labours of both Prophets and Apostles, and their successours in so many ages, and specially of the restorers of the Gospell, Luther, Caluin, and their successours to this day.

Doct. 2 God will not haue the same men sowers and reapers. He will not haue one age to haue all, but still will haue some thing left for the after-diligence of successors, Heb. 11.40. That they without vs should not be perfect.

Vse. Let not the present age glory ouer-much: Our successors shall adde to that we haue. And let vs not contemne our predecessours, if we goe be­yond them: What maruell? Wee are entred vpon their labours. What haruest should wee haue had now, had it not beene for the seedes of Luther and Caluin? and yet how are they vilified by new vp­starts?

The present age sowes seedes for the succeeding: [Page 335] Arbores serit quae alteri prosint saculo. The conclu­sion of the old Testament was an haruest, in regard of the time going before; but yet a seedes-time, in regard of vs. What then shall the haruest be here­after, when the Iewes shall be called, the Turke and Pope be ouerthrowne? Let euery one haue a care both to make good vse of the seedes of our prede­cessors, and to leaue good seeds for our successors.

The excellency of the new Testament. Wee see Doct. 4 the corne eared, flowred, ripened, cut downe: They of the old Testament were but in the seedes-time, and saw but the first sprowtings. They therefore but children to vs, Gal. 4. Which must be vnder­stood of the body of our Church, compared with the body of theirs: otherwise some particular per­sons there were then, to which the best of vs all are but children.

Here is the fourth Consequent, the Samaritanes entreating Christ to tarry with them It is set forth, first, by the Ground, Verse 39. They beleeued: se­condly, by the effect, Verse 40. Christ stayed.

They beleeued.]

God makes much of the small beginnings of grace: He that is not against me is with mee. Doct. Hee will not quench the smoaking flaxe. The teachable [Page 336] disposition of the Samaritanes is here honoured with the name of Faith.

Vse 1. Against the rigour of many censurers, that disgrace euen excellent graces, if but a little ble­mished.

2. Comfort to Gods Children grieued for the smalnesse of grace: they in their humilitie call their weake faith, vnbeliefe, as hee, Mark. 9.24. but here God cals a small inclination to beleeue, Faith.

For the saying.]

Doct.One sentence proceeding from a touched and a broken heart doth mightily preuaile, and deepely pierce, though it be but a saying of a silly weake woman. Nay, the very silence of such an heart is powerfull. Origen after his fall, reading that for his Text, Psal. 50. What hast thou to doe to take my words into thy mouth? and not able to speake for teares, set all the Church on weeping. If Preachers could speake to their auditories, as this woman to her neighbours, out of hearts truly humbled, oh how effectuall would their preaching be?

Besought him.]

Doct.New borne babes desire the sincere milke of the word, and runne to the teate, as here these Sama­ritanes to the brest of Christ. A signe wee haue not tasted of Christs sweetnesse, when wee desire not after him. The louers of vanitie keepe the profes­sours and doctors of vanitie: So contrarily. But alas! Many Gadarens, Mat. 8. and Nazarites Luk. 4. are there, but few Samaritanes.

And he abode there two dayes.]

Christ abides there onely, where hee is inuited, [Page 337] desired, welcommed, and made much of. Christ will not be wanting to the soule desiring after him. If thou lay hold on him hee will stay with thee, Cant. 3.4.

A fift Consequent, Christs preaching among Doct. 1 the Samaritanes; with the successe, their Faith, and the profession thereof to the woman.

The testimony of the Church may prepare, but it is Christs owne voyce that strikes all sure, 1 Iohn 5.6. The Spirit beares witnesse that the Spirit is truth.

Strangers, and those of lesse meanes oftentimes Doct. 2 out-strip Gods houshold, and those of greater meanes; as here these Samaritanes in this excellent confession put downe the Iewes.

In Faith there is a certaine and grounded know­ledge; Doct. 3 We haue heard our selues & know, &c. Ioh. 6.69. Wee beleeue and know. Hence Knowledge put for Faith, Iohn 17.3. This makes against both the im­plicite Romish faith, and the staggering wauering faith of many among our selues.

And thus much for the first History laid downe in this Chapter.

The second followes, concerning Christs comming into Galile, and his miraculous healing of the Rulers sonne, from the 43. Verse to the end.

The Rulers Sonnes healing.

IN this History obserue:

• 1. The Reason of Christs going into Galile, V. 44.
• 2. His Entertainment there, Ver. 45.
• 3. His Miracle there wrought, V. 48. to the end.

Here is the Reason of his going into Galile. Vn­derstand it of Cana, & some other places of Galile, opposed to Nazaret, the Citie of his education, which hee left, though in his way, and chose rather to goe to other places, because a Prophet hath no ho­nour, &c. This is to be vnderstood, as other Pro­uerbes, for the most part, and ordinarily.

Doct. 1. Why a Pro­phet is vvithout honour among his ovvne.The corruption of our nature, to loath the most excellent gifts of God, such as are our Prophets, Eph. 4.11. They are reckoned among the gifts that Christ bestowed vpon his Church, at the day of his Coronation, and solemne Inauguration into his Throne, at the time of his Ascention.

Reasons hereof.

1. Enuy at the preferment and rise of such as haue liued as our equals and inferiours. What? I knew him a boy, and shall hee teach mee?

2. Ministers where they daily liue, cannot but discouer some infirmities.

3. Daily presence euen of the best things quick­ly gluts. The Sunne and Moone are not so much [Page 339] admired as some other meaner, but lesse ordinary workes: and so strange Ministers preferred before our owne, though inferiour vnto them. There be three good mothers that haue ill daughters; Truth hatred, Peace securitie, Familiarity contempt. We contemne not fire and water, though of daily vse, because we know how necessary they be: no more should wee Ministers if wee knew the right vse of them.

Honour is due to Gods Ministers;Honour due to Gods Mini­sters. yea, double Doct. 2 honour, 1 Tim. 5.17. Honour thy Father, euen thy spirituall Father: for in their honour and disho­nour God is inclosed, they being his Embassadors. Ministers therefore may iustly looke for it: without it no good can be done. If the vessell be loathed, then will the liquor be loathed to: If the Minister, the earthen vessell, be despised, will the golden trea­sure inclosed be respected? Therefore Christ for­sooke his owne citie, because his person being there despised, hee could not looke to haue his doctrine honoured. Miserable are these times wherein men, otherwise free enough from contempt, are yet con­temned because Ministers. The very weed of a Mi­nister is enough to procure contempt. This disho­nour of the Ministry threatens the departure. If dishonor keepe Christ from comming to Nazaret, much more will it driue him thence when hee is come.

Here is the second Point, the Entertainment Christ found among the Galilaeans; They receiued him, namely, honourably, and with respect; with the ground of it, Being at the feast at Ierusalem, they saw his miracles?

Doct. 1 God will comfort his dishonoured seruants, and so vexes their aduersaries, who would haue all de­spice them as themselues. They of Nazaret despised Christ, but the Galilaeans magnified him. So while the Iewes contradict and raile vpon Paul and Bar­nabas, the Gentiles receiue them with ioy, and glo­rifie the word of God, Acts 13.48.

Doct. 2 The mischiefe of Enuy and Prejudice: For the men of Nazaret were at the feast, and saw Christs Miracles, as well as the Galilaeans: but Enuy and Malice blinded them, and so still it doth the wic­ked, that they cannot reuerence the godly, though neuer so excellent graces shine in them.

Doct. 3 Distance of place must not keepe vs from Gods worship, They also were at the feast; They also, though in the remote parts of the Land: There is an Em­phasis in the word also.

Here followes the third Point. The Miracle.

In which consider:

• 1. The Place.
• 2. The Occasion.
• 3. The Manner and Meanes.
• 4. The Consequents.
• 5. The Order of it.

1. The Place where Christ wrought it, at Cana, described by Christs miracle formerly wrought there, Iohn 2.1.

Where Christ hath begunne he goes forward,Doct. and after planting he waters. He deales with places as with persons, Phil. 1.6. So should Ministers doe also. So did Paul, Act. 15.36. Let vs returne, and vi­sit our brethren in euery Citie, where we haue preached the word of the Lord, and see how they doe. People also must be content to be plied and followed, and to haue one Sermon pegged in with another.

2. The Occasion. The sicknesse of a young man, described by his father, a Courtier, one pertaining to the King, to wit, to Herod: and his sicknesse is set forth afterward by the grieuousnesse of it, inso­much that he was euen ready to dye, Vers. 47.

When mans help failes, then Gods begins:Extremitie is Gods time of helpe. when Doct. 1 the knife was at Isaacks throat, then God interpo­sed himselfe: When this mans sonne was deadly sicke, and no hope in Physicke, then Christ is at hand to heale him, Ier. 20.13. He deliuers the soule of the poore from the hand of the wicked. But what poore? euen such as were almost ouer-whelmed in despaire, and thorow extremity of affliction began to say, Verse 14. Cursed be the day wherein I was borne. See Is. 33.9.10. Mans extremity is Gods op­portunitie. This is great comfort when things are most desperate: then most of all looke for Gods helpe; Then is his time, Psal. 119.126. It is time for thee Lord to worke, for they haue destroyed thy Law.

Sore crosses driue to Christ, especially in our chil­dren. This was the crosse that subdued Aegypt: [Page 342] And to great men,Doct. 2. Crosses driue to Christ. such as this ruler was, who haue much to leaue to their children, this crosse is the greater: Therefore euen this Courtier, though o­therwise blinded with worldly glory, is made to come vnto Christ, now his sonne is a dying. Ionas sleeping in the ship, prayes in the whales belly. Hos. 5.15. in their affliction they will seeke mee. Onely it is suspicious when we s [...]ke vnto God onely in affliction: And such seekers are reiected with scorne. Ier. 2.27.28.

3. Point. The Manner and Meanes.

The Manner two-folde.

• 1. He heales not the sonne with­out his fathers request.
• 2. But yet not at the first request.

Doct. 1 Christ helps vs not without our prayers and de­sires. It is true also in things spirituall. Look not for Christ whilest thou liest still, & stirrest not thy selfe.

In his request there are two errours, first he pre­scribes Christ the meanes; Goe downe and heale. Ver. 47.2. He prescribes the time before he dye. Verse. 49. as though Christ could not haue raised him from the dead.

Doct. We must not limit God.Our corruption is such, that we limit God in like manner: We beleeue, but we must be holpen by meanes, and those of our owne and in our owne time, Psal. 78.41. 2 King. 5.11. Matth. 8.25. Ioh. 11.32. Learne we to close vp our eyes, and leaue all to God, & know that Gods help neuer comes too late.

2. Christ heales not at first request, but giues him a shrewd checke.

Obiect. He did not demaund this miracle that he might beleeue, but because he did beleeue: What meanes then this checke?

Ans. Maldonate will not haue it a checke at all, but as if Christ should haue said. I will heale thy sonne, not for thy request, but because without such miracles men will not beleeue in me. But if Christ had graunted his suite in this speach, he nee­ded not haue renewed it the second time. His rei­terating of it argues a deniall, and that to this pur­pose; ye shall haue no more miracles: Ye saw wa­ter turned into wine before, and that is not enough to make you beleeue in me as you should, but you must limit me to your owne time, and meanes, and you must see the signes wrought in your presence.

Christ shewes himselfe oftentimes as an enemy Doct. 1 to his, when he meanes to deale friendly.Christ often appeares as an enemy, vvhen he entends greatest friend­ship. Hee frownes, and speaks harshly, when he meanes in the end to graunt our prayer. As Matth. 8.26. he did with his disciples, and Math. 15. with the woman of Canaan, and with his mother before, Ioh. 2. Hee hides himselfe when he meanes to be found, hee kills, when he will make aliue, he throwes downe, when he meanes to lift vp, when he will ease vs of our burthens, he will seeme to lay on heauier.

Vse. Trust in God killing, and loue God chi­ding. It is a good signe, his anger alwaies ends in loue, and by it he prepares vs for the enioyment of his loue. See Ioh. 11.5.6. He loues Lazarus, and yet hearing of his sicknesse comes not at him: poore loue one would thinke.

The beginning of helpe and health in the body Doct. 2 [Page 344] Doct. 2 is in the soule.Spiritual health, is the beginning of bodily. Christ being to heale the body of this mans sonne, first shewes him the sicknesse of his owne soule. So dealt he with the sicke of the palsey, Matth. 9.2 It is good for such as would be deliuered from bodily euils, to be touched with the sence of spirituall ones. And happy are we when our temporall blessings are mixed with some speci­all testification of Gods loue in spirituall. As here Christ in curing this mans sonne, shewes great loue to his soule in this seuere reprehension.

This checke is set forth, by the effect it wrought in this man; namely, a reinforcing of his suite the second time.

Doct. 1 Impudency of faith.Faith is impudently importunate in prayer; it will take no nay: It will cleaue to Christ frowning, and follow him running away. As children will runne into their mothers laps, though threatning them. So was it with blinde Bartimaeus, Luk. 18.39. Is. 45.15. Verily thou O God, hidest thy selfe; and yet marke what followes: O God the Sauiour of Israel. For al he hides himselfe, the Church acknowledges him her Sauiour.

Doct. 2 Affliction makes men pa­tient in bearing reproofes.Affliction taming and meekening our spirits, makes vs silent at Gods rebukes; as here in this Courtier, patiently taking Christs rebuke. Iob 39.37.38. The wilde Asse that snuffes vp the winde, and cannot be turned backe, yet she shall be found, and ta­ken in her moneth. Ier. 2.24. In what snuffe doe many in their prosperity, take a reproofe? but when God tames them by affliction, then in their [Page 345] moneth a Minister may speake, and then he shall happily be heard.

A minde distracted with griefe and feare, heedes Doct. 3 not the instructions of the word:Distraction of minde, an hin­drance to the efficacy of the vvord. As here this man minded not Christs vpbraiding of him with vnbe­liefe, in regard of his present sorrow. So was it with the Israelites, Exod. 6.9. It is a good thing, so to moderate our affections, as that we wilfully barre not out that which may comfort vs. Mat. 2. Rahel weeping, and would not be comforted. This is a shrewd thing, when men suffer their griefes, feares, sorrowes, &c. so to possesse them, as that they will not be eased, when the want of ease, lyes not in the insufficiency of the remedies, but in the wil­fulnesse of our owne distempered soules.

The meanes whereby the sicke party was healed by Christ, were two:

• 1. His word.
• 2. His fathers faith in that word.

Both laid downe.

1. His word. Goe thy way, Thy sonne liueth, an whole, and a sound man.

See the victory that faith holding out in wrest­ling Doct. 1 with God, doth in the end get of him.The victory of Faith. Though God hide himselfe, yet Faith will bring him out. Mar. 7.24. He could not be hid; for there was a cer­taine woman, &c. As Dauid, Ps. 139. saies to God; so may God say to the faithfull Christian; Whither [Page 346] shall I goe from thy sight? still thou followest me, and findest me out.

Vs. 1. Comfort, when God dissembleth his affecti­ons, as Ioseph to his brethren; in the end, he must needes discouer himselfe, as Ioseph did: He departs for a season, that he may returne for euer, as Paul speakes of Onesimus his departure. See Is. 54.7.8.

2. Neuer feare Sathan, nor all the power of hell: for if Faith be strong enough for God, it can­not be too weake for the diuell: If it get the bles­sing from God wrestling, much more will it keepe the blessing thus gotten from Sathan wrestling with it.

Doct. 2 Weake Faith is yet accepted and honoured by God.God honours vveake Faith. Weake was this mans Faith, euen in his se­cond request, stinting Christ to his owne time, Be­fore he dye; yet Christ is ouercome by it. So a fa­ther delights more in the stammering of his little childe, then in the eloquence of the best Oratour.

Doct. 3 God in denying our prayers,God grants our prayers in denying them. often grants them, hearing vs according to our profit, and not accor­ding to our will. His request was, that he would goe downe and heale him: So all that while, his sonne must haue beene in paine, and perhaps haue suffered the pangs of death before Christs com­ming: Christ vses a shorter cut, and heales him pre­sently. In Prayer there are two things. First, a de­sire of good, alwaies in our iudgement. Secondly, an errour oftentimes in iudging this or that to be good. Now God heare; vs according to the inte­grity of our affections, and not according to the errour and ignorance of our iudgement.

2. Meanes. His fathers Faith. And the man be­leeued the word that Iesus spake to him.

Though Gods word be mighty, yet he will haue Doct. 1 it mingled with our faith, that the power thereof may be beneficiall to vs. Heb. 4.2. As wine a strong remedy against hemlocke, yet mingled with it, doubles the force of the poyson: So it is with the word, when it is mingled with our vnbeliefe.

The nature of Faith, to beleeue God, vpon his Doct. 2 bare word, and that against sense,Faith beleeues God vpon his bare vvord. in things inui­sible; and against reason, in things incredible, Heb. 11.1. This man saw nothing, he onely heard the bare word of Christ; and though he had left his Son in deadly danger, yet he rests fully satisfied in the word of Christ. So Dauid, Ps. 56.10. though sore­ly afflicted, yet reioices in God, because of his naked promise. So Abraham beleeued against hope, Rom. 4.18. So Ioseph in the dungeon stuck close to the dreame of the sheaues, and the Sunne, and Moone. So must we, when we feele nothing, but our sins sticke to the promise of mercy, and to the promise of glo­ry, when we feele nothing but misery and mor­tality.

Vse. Against those of Thomas his Faith, that will not beleeue vnlesse they may see. Gods naked word cannot preuaile: It must be cloathed with some likelyhoods of performance. Hee that made the World with a word, cannot winne credit with a word in the World: So it costs God more to be be­leeued in the World, then to make the World; Au­gust. It is hard, when we will not giue so much to God, as to an honest man; namely, to beleeue him [Page 348] on his word, much more, when not so much as to the diuell, who in Paradise was, nay, and still is be­leeued on his bare word.

Doct. 3 The fruit of seuerer reprehension here appeares. Christ had checkt him,Fruit of repre­hension. because he would not be­leeue, vnlesse he saw signes. Now without any see­ing, onely hearing Christ speake the word, he be­leeues. We must be glad then, to be reprehended by the Ministers. The Bees passe by Roses, and Vi­olets, and sit vpon Time. So should wee rather heede sound rebukes, though hot and byting, then quirkes, flowers, similitudes.

4. Point. The consequents of the miracle; they are foure.

1. He goes his way homeward, leasurely enough. For though it were but fiue Germane miles from Cana to Capernaum, and it was now but one of the clocke, when he left Iesus; and no doubt, but a man of his place, in such a businesse as this, rode, yet it was the next day, ere hee got home, as ap­peares, Ver. 52. whereas he might easily haue beene at home that night.

Doctr. Fai [...]h quiets the minde.Faith stils and quiets our distempered affections. Is. 28.16. He that beleeueth, will not make hast. This mans minde is as well contented, as if he had beene at home, and seene his sonne reuiued. Impatience, hastinesse, tumult of affection argues little, or no Faith.

2. Consequent. In the way, he is confirmed in his Faith, by two meanes.

1. By relation of his seruants, that came forth to meete him.

Those that simply beleeue God vpon his bare word, shall haue further meanes of confirmation,Doct. Faith resting vpon Gods bare vvord, shal haue further confirmation. Ps. 119.66. Teach me good iudgement and knowledge, for I haue beleeued thy Commandements. So the wise-men, Mat. 2. comming to Ierusalem vpon the sight of the Star, to enquire for Christ, their faith is confirmed by the Scripture from the Priests; after that departing from Ierusalem to Bethlehem, they are againe confirmed by the fight of the Starre againe, giuen them for their conduct and conuoy to the very house where Christ was.

2. Meanes whereby his faith was confirmed, was by his questioning with his seruants.

Hee enquires not by way of doubt, but to con­firme himselfe the more.

True Faith seekes its owne confirmation.Doctr. Faith seekes its ovvne confir­mation. So did the wise-men come to Ierusalem to enquire of Christ, for a further confirmation of their Faith. Euery thing in nature seekes it owne preseruation: It is no otherwise in grace. True Faith loues to be often in praier, in hearing, and receiuing the Sacra­ment, that it may be further strengthened in the vse of these holy means: it argues a want of faith, where no care of enquiring after Christ in the meanes.

3. Consequent. He seeing the truth of the Miracle [Page 350] so cleare, hee beleeues, namely, with a iustifying Faith, resting vpon Christ as his Sauiour.

Doct. 1 The happy end our afflictions are turned to at last,The happy is­sue of affl [...]cti­ons. namely, to the working of grace in our soules. Oh happy burning ague in the sonnes body, which wrought a feruent faith, and a burning zeale in the fathers soule. If a man in prison should haue his head broken with a bag of gold flung at him, hee would not much grieue, when by paying his debts therewith hee might be released. What matter though our heads & harts be broken by afflictions, so they may be means of our spiritual inlargement?

Doct. 2 Perhaps this man had some seeds of Faith before, but this miracle brings them forth. The more wee taste of Gods mercy and power, the heartier and liuelier is our Faith. As the Hound when once hee smels the Hare runnes with greater cheare.

Doct. 3 The vse of speciall deliuerances is in speciall man­ner to giue vp our selues to God by faith: As here this man did. Remember we our many experiences of Gods goodnesse, and conclude, as Ps. 48.14. For this God is our God for euer and euer, hee shall be our guide vnto the death. What a shame that in the strength of Gods mercies, wee should dishonour him? As the cloud lifted vp and aduanced by the Sunne, obscures the Sun: and as if a man should lay out money giuen him by his Prince, to buy poyson to murther him?

4. Consequent. He is so affected with the miracle, that beleeuing himselfe, he works vpon his family, who also, God seconding his endeuors, do beleeue.

The nature of true grace is to draw others to God, to propagate and spread it selfe.Doct. True Grace seekes to bring others to God. So before in the Samaritan woman, Verse 29. Fire being hot it selfe, heats that which is next vnto it first, and that after which is further off: so Gods grace sanctify­ing our hearts, will haue it operation first vpon those nearest vs, our owne children and seruants, and then also vpon others. It is no good signe then when Protestant and religious Masters can com­port with Popish and prophane seruants, and ne­uer worke vpon them.

4. Point. The Order of the Miracle.

The first miracle done in Cana was mentioned before, Chapter 2. now this healing of the Rulers sonne was the second.

God keepes account of all the gracious meanes he affords vs for our good, Luke 13.34.Doct. How often would I haue gathered thy children together? As hee keepes reckoning of the afflictions whereby he la­bours to bring vs to him, Amos 4.6.11. so he keepes as strict a reckoning of the meanes, and time of the meanes, in the ministery of the word. See the be­ginnings of Isaies and Ieremies Prophecies, where the time is set downe when they prophesied, and vnder how many seueral Kings they preached, not so much happily to set out the time when, as how [Page 352] long the Iewes had the benefit of their prophecy­ing. 2 Cor. 13.1. This is the third time I come vnto you. 2 Pet. 3.1. This second Epistle I now write vnto you, wherewith I stirre vp and warne your pure mindes. So will the Lord say one day: So many seuerall Mini­sters liued amongst you and warned you, so many hundred sermons you heard, to stirre you vp. Since therefore God keepes such a precise account of the meanes hee vouchsafes, let it stirre vs vp to make better account and vse of them; for otherwise God keepes the account of them to no other end, but to make our account and reckoning the heauier. As happily here to this end, this might be specified, to aggrauate the infidelitie of the Iewes, that though Christ had now done another and a second mira­cle, yet but the Ruler and his houshold beleeued. Two miracles wrought, and but one houshold conuerted. God keeps an account, as of how many men are wonne by a Sermon, Acts 2.41. so of how many Sermons are lost by men. Where much is giuen, much is required: If Christs double paines in Cana, be not answered with their double care and obedience, his double paines in working, will but increase their double paines in suffering.

Gratias Domine Iesu.