Lectures Upon John 4, Part 3

Lectures Upon John 4 · Part 3

p. 41THE NINTH LECTVRE, ON MARCH XXVIII. MDCIX.

IOH. IIII. XIII, XIIII.

Iesus answered, and said vntounto her, whosoeuer drinketh of this water, shall thirst againe.

But whosoeuer drinketh of the water that I shall giuegive him, shall neuer thirst: but the water that I shall giuegive him, shall be in him a Well of water springing vp into euerlasting life.

WE hauehave heard in the two former verses, that this poore woman of Samaria could neither vnderstand, nor belieue that which Christ had said vntounto her, but reasoned and disputed against it, yet doth not our Sauiour giuegive her ouer for this her blockishnesse and infidelitie; but as he that came to seeke that that was lost, still continueth to labour with her, to bring her to an admiration and desire of grace; which (taking the present occasion from the Well, where he now sate, and the water which this woman came to fetch) he calleth the water of life. Now whereas she had falsly boasted, that Iacob was their father, and gaue them that Well, and had asked him, whether he were greater then Iacob: he neither denyeth that which she had falsly affirmed, nor is he offended with her for so odious a comparison; neither doth he in plaine termes affirme himselfe to be greater then Iacob, (because she was not yet fit to heare that, that might hauehave bred in her some suspition of vaine-glory in him, and made her vnwilling to hauehave any further speech with him) but he proueth the water that he had to giuegive (viz. the grace of his holy spirit) to be farre more excellent then the water of that Well, or then any water Iacob had to giuegive, by an argument taken from a farre more excellent effect that this water had, aboue any other water in the world besides. As if he should hauehave said, whereas one principall vse that the water of this Well in these hot countries serueth for, is to quench the thirst, (Iacob himselfe, and his children, &c. did drinke of it) the water that I hauehave to giuegive is farre more excellent for this vse; for this water will not so quench the thirst, but a man that hath drunke of it, shall within a while be as thirsty againe as if he had neuer drunke, because the moisture and coolenesse thereof will be by the heat that is in him consumed and dried vp: p. 40duplicate page p. 41duplicate page p. 42but he that hath once drunke of the water that I hauehave to giuegive, shall be so satisfied with it, as he shall neuer thirst againe, because the coole moisture that it yeeldeth, can neuer be by any heat dried vp; but shall be in him as a fountaine that will neuer leaue springing, till it hauehave brought him to euerlasting life. So that in these words there be three principall points that offer themselues to our consideration.

1. That as the body, so the soule of eueryevery man is subiect to a kinde of thirst.

2. That no wordly thing can perfectly and fully quench this thirst, that the soule of man is subiect vntounto.

3. That the spirit of grace, which our Sauiour calleth here, the water of life, is able fully and perfectly to quench the thirst that the soule of man is subiect vntounto.

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

And first from this, that our Sauiour makes this a principall vse that the water of life, the Spirit of God serueth vntounto, to quench the thirst, we learne, That as the body of man, through the heat that is in it (partly naturall, partly accidentall) is subiect vntounto thirst, which if it be extreme, is one of the most Doct. 1.painfull and intolerable passions, that it endureth in this life; so is the soule of eueryevery man, through the heat that it feeleth when it shall apprehend the anger of God due to him for sinne, subiect vntounto thirst, that is, to such a desire of comfort against Gods wrath, as is neuer a whit lesse, but much more painfull then the thirst of the body is. For the thirst that the body is subiect vntounto, how intolerable it is when it groweth to extremity (though I need alledge no proofe but common experience, which hath found it to be more violent and intolerable then hunger is) we may see it in two examples; The one of Sampson, who though he were so strong and valiant, that he could alone with the iaw of an asse, slay a thousand Philistims, Iudg. 15. 15. yet could he not vanquish nor endure this passion, but was afraid he should hauehave died of thirst, and cryeth earnestly to God for helpe against it, Iudg. 15. 18. And our blessed Sauiour, that was neuer heard to complaine of any other bodily torment that he did endure, He gaue his backe to the s…iters (as the Prophet speaketh, Esa. 50. 6.) and his cheekes to them that plucked off the haire; he hid not his face from shame and spitting. He was oppressed, and he was afflicted (Esa. 53. 7.) yet he opened not his mouth; he was brought as a lambe to the slaughter; and as a sheepe before her shearers is dumbe, so he opened not his mouth. Yet feeling the extremity of this passion immediately before his giuing vp the ghost, he cryed out (and that with a lowd voice, as may appeare by comparing, Mat. 27. 48. with Iohn 19. 28.) I am a thirst.

And that the soule (euen the soule of eueryevery man first or last) shall be subiect vntounto thirst, that is, to such a desire of comfort against Gods wrath, as is painfull and intolerable, is most euident. See the proofe of it in three conditions and estates of men. 1. All Gods Elect, those poore and brokenhearted. ones, that Christ was sent to be a Sauiour vntounto, are said to hauehave had this thirst in them, before they could hauehave any benefit by him: Dauids soule panted after God, as the chased Hart doth after the water brooks, (Psal. 42. 1, ….) his soule thirsted for God. And eueryevery one that thirsteth (and none but he) is inuited (Esa. 55 1.) to partake of all the comforts of the Gospell. And he only hath a promise to be satisfied with righteousnes (to be comfortably assured of his righteousnes before God, which consisteth in the pardon of his sins, & the imputation of Christs righteousnes vntounto him) that doth hunger and thirst after it, Mat. 5. 6 2. Such of the wicked as hauehave bin most prophane & desperat deriders, and contemners of al piety and religion, hauehave ost (euen in this life) had such a sore and p. 43intolerable thirst vponupon them, that had they had all the kingdomes of the world, they would hauehave giuen them for a little comfort against the sense of the wrath of God. See the proofe of this, Amos 8. 11. The Lord speakes of wicked men that shall wander from sea to sea, and from the North to the East, and shall run to and froto seeke some comfort out of the Word of the Lord, and shall not find it. In that day (saith he) shall the faire virgins and the young men (who for the most part sinne with a high hand in open contempt of piety) perish for thirst. Euen such as hauehave most hardned their hearts against Gods feare; the Lord is able to bring to this thirst. The mouth of the Lord hath spoken this, and his hand hath fulfilled it vponupon many a one.

3. Such of the wicked as neuer feele any thirst in this life, but liue and die like senslesse beasts (as many thousands doubtlesse doe) shall be sure to feele it in so much the greater extremity in the life to come. See the proofe of this in Luke 16. 24. The rich man whose life was full of pleasure, and who was all that while neuer troubled with this thirst, in hell was so tormented with it, that he cryed for Lazarus (the man against whom he had shewed most cruelty) To dip the tip of his finger in water, and coole his tongue.

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

2. There is no man, but at one time or other (here or in the life to come) shall be brought to the sense of sinne, and of Gods anger prouoked by his sin. The most sleepy, blind, and senslesse conscience shall be one day awakened; for so we read, Eccl. 12. 14. God shall bring eueryevery worke into iudgement, with eueryevery secret thing, whether it be good or euill, and Psal. 50. 21. I will reproue thee, and set them in order before thee. Ier. 2. 19. Thine owne wickednesse shall correct thee, know therfore and behold that it is an euill thing and bitter, that thou hast forsaken the Lord thy God.

This Doctrine serueth to warne eueryevery man to prouide against this thirst. Consider, thou must one day feele either the thirst of Gods Elect, or that of Use.the Reprobate. Be not so foolish, as to think thou shalt neuer feele any such heat in thy selfe; but be assured thou must one day feele what it is to hauehave offended God. It hath been a prouerb that men vse to put other mens faults in that part of the wallet that is before them, and hauehave them euer in their eye, but their owne in that part of the wallet that hangs behind them; but be not deceiued, be thou assured, God will turne the wallet one day; thy old sins, the sins thou hast forgotten (if thou hauehave not repented of them) shall be brought into thy remembrance againe; the sinnes thou foundest most pleasure in, thou shalt feele the bitternesse of one day, either here, or in the life to come: It was thus with Gods deare seruant Iob, Iob 13. 26. Thou writest bitter things against me, and makest me to possesse the iniquities of my youth. Then thou shalt feele a thirst in thy soule; and by how much the more thou hast despised piety and religion, the more vehement shall thy thirst be in that day. Prouide for this thirst, I aduise thee; choose rather to hauehave Dauids thirst in this life, then Diues thirst in the life to come; yea choose rather to bring thy sins into thy remembrance thy owne selfe, then that the Lord should do it, for, Heb. 10 31. It is a fearefull thing to fall into the hands of the liuing God. But alas, most men instead of prouiding for the quenching of this thirst, doe by desperate continuing and increasing in sin, laborall they can to add fewell to this fire, and p. 44increase this thirst, as drunkards vse (it is the comparison the Holy Ghost vseth, Deut. 29. 19.) by all meanes they can to prouoke thirst, that they may drinke the more. But know assuredly, that proportionable to the number and hainousnesse of they sinnes will thy heat and thirst be; and to these men I may say as Esa. 50. 11. Behold all ye that kindle a fire, that compasse your selues about with sparkes, walke yee in the light of your fire, and in the sparkes that yee hauehave kindled; this shall ye hauehave of my hand, ye shall lie downe in sorrow. Say not, this is a hard doctrine, and tends to terrour; mislike it not for that; oh that the Lord would so follow it, and so presse it vponupon our consciences, that it might worke feare in you. Nothing is more wholsome and profitable for vsus in this secure age, then this feare, Prou. 28. 14. Happy is the man that feareth alwayes. It was profitable for Paul to be acquainted with the terrours of the Lord, 2. Cor. 5. 11. And if Paul had need of them, much more hauehave we. This is the meane to keepe thee from those euerlasting feares, Hab. 3. 16. I trembled in my selfe, that I might rest in the day of trouble.

And thus much for the first part of this Text. The second point to be obserued in it, is the Antithesis that our Sauiour makes betweene the water of Iacobs Well, and the water of life: and this opposition holds true, not betweene the water of Iacobs Well onelyonly, but betweene all other things and the water of life, for he makes it the peculiar and proper effect of the water of life to quench this thirst. From whence we learne; That no worldly thing Doct. 2.can perfectly and fully quench the thirst of the soule. I cannot deny but there be many wicked men, who neuer tasted of other then worldly comforts, that may seeme to hauehave as much peace and quietnesse in their conscience, as any man in the world hath, Iob 21. 9. Their houses are peaceable and without feare. Psal. 73. 5. They are not in trouble as other men are. Luke 11. 21. When the strong man keepes possession of the house, all things are in peace. Yea, such as hauehave had this thirst, may seeme to hauehave quenched it well, euen by worldly meanes. Neither do I deny, but that there be many worldly things, that for a time will seeme to slake this thirst, and quiet the heart that is troubled with the sense of sinne, 1. Sam. 16. 23. When Dauid played on the harpe, Saul was refreshed and eased. And our owne experience may tell vsus of some that hauehave had much trouble of mind for sinne, and this vehement thirst, that yet now, by giuing ouer their precise course, and giuing themselues to worldly mirth, are as quiet in their minds as any man liuing. Yet can no worldly thing soundly quench the thirst of the soule, nor satisfie the heart that desires comfort against the sting of conscience and sense of Gods wrath. And to such as make such reckoning of worldly helpes in this case, I may say as Esa. 55. 2. Why doe you labour for that which satisfieth not? For as the promise is made onelyonly to the godly, Psal. 8…. 8. He will speake peace to his people and to his Saints. So of eueryevery wicked man it is said, Esa. 57. 21. There is no peace to the wicked; yea of eueryevery naturall man, Rom. 3. 17. The way of peace they hauehave not knowne. What shall we say then to the peace of wicked men? Surely either it groweth from senslesnesse, they neuer yet knew what sinne is; they neuer felt the heat of the sting of conscience, and sense of Gods anger; and then how can it be said, their thirst is quenched that neuer felt any thirst? Their case is described, Esa. 29. 8. A man dreameth, and loe he is drinking, but when he awakeneth, behold he is faint, and his soule longeth. 2. Or else, if euer they had this heat, and felt this thirst, the peace and ioy they seeme to hauehave, is in the face onelyonly, and not in the heart, 2. Cor. 5. 12. Do you not thinke that many a man that maketh shew of great iollity and mirth, hath his inward stingings and gripes of conscience. 3. Or if euer they had this thirst, and hauehave now quenched it with worldly comforts, they shall surely thirst againe, and that in a more vehement and intolerable manner then euer they did before. See this p. 45iudgement threatned against them, that make vp the breach that God hath made in their conscience with vntempered morter. Ezech. 13. 13. Therefore thus saith the Lord God, I will euen rent it (the wall that was thus daubed with vntempered morter) with a stormy winde in my fury; and there shall be an ouerflowing shoure in mine anger, and great hailestones in my fury to consume it.

The Reasons of this Doctrine are these.Reason. 1.

1. If there were neuer so good su…iciency in worldly comforts, yet cannot a man be sure to hauehave them, when he shall stand most in need of them, for the satisfying of the thirst of his soule, for the Lord deales oft with men in this case as he dealt with Iacob, Gen. 32. 24. he wrestleth with them, and smites them in the night, and when they are alone; when neither their companions, nor other meanes of worldly comfort are at hand.

2. Say a man enioy them in great abundance, yet in that case, a man shall not be able to relish them, or feele any comfort in them. See an experiment of 2.this, when God had awakened the conscience of Belshazzar, and summoned him to iudgment, and therby smitten his heart with deadly terrors, Dan. 5. 5. 6. neither the vine, nor any of the exquisite dainties, nor all the pleasant compahe had at his great feast, could yeeld him any comfort, hee could relish no sweetnesse in them, yea by how much the more, a man hath delighted in them, in former times by so much the more, he is wont to distaste, refuse, and ab horre them in this case. The soule in that case is apt t… refuse these comforts, and to loath them, Psal. 77. 2. That which the Prophet saith of gold and siluer, Ezek. 7. 19. that in the day of extreame anguish men can take no comfort in them, but shall be willing to cast them into the streete, and put them out of their sight; the same may likewise be said of all worldly comforts. Merry talke and musicke at that time, will be but as the casting of vineger vponupon nitre, as Salomon speaketh, Pro. 25. 20. So that a man may fitly compare all these comforts, to that broken staffe or reed, mentioned, 2 Reg. 18. 21. VponUpon which if a man leane, it will goe into his hand and pierce it.

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

The vse of this doctrine, is not to worke despaire, or dismay any whose hearts desire is to please God; for to their comfort I may say as Ezra 10. 2. Vse.There is hope in Israel concerning this, Zach. 13. 1. There is a fountaine opened to the house of Dauid, and to the inhabitants of Ierusalem for sin and for vncleannes. But to exhort eueryevery man 1. To make lesse account of all worldly comforts, and to esteeme better of the water of life. I denie not, but we may take comfort in these things, 1 Tim. 6. 17. they are giuen to vsus in abundance to enioy. But wee must take heed of trusting in them, or making them our onelyonly comfort. Consider what the Apostle writes, 1 Cor. 7. 29. 31. They that hauehave wiues should be as though they had none; and they that reioyce as though they reioyced not; and they that bay as though they possessed not; and they that vse this world as not ouer-using it; for the fashion of this world passeth away. We should vse also the comforts of this life with so indifferent a minde, that they be no clogs vntounto vsus, to hinder vsus in the way vntounto a better life. Oh the misery of them that hauehave no comfort, but in their wealth, or in their company, or in their pleasures. To them we may say as Psal. 4. How long will ye louelove vanity, and follow after leasing? Ionah 2. 8. They that obserue these lying vanities forsake their owne mercy.

p. 462. To get (without delay) assurance to our soules of our interest in Christ (from whom onelyonly this water of life which quencheth the thirst of the soule, is to be had) according to the counsell of the Psalmist, Psal. 2. 12. Kisse the Sonne least he be angry, and ye perish from the way, when his wrath is kindled but a little, blessed are they that put their trust in him.

Lecture the tenth, Aprill 4. 1609. IOHN IIII. XIIII.

IT followeth that we proceed to the third point, which I told you was to be obserued in this and the former verse, namely, That the Spirit of grace, which our Sauiour here calleth the water of life, is able fully and perfectly to quench this thirst that the soule of man is subiect to; for our Sauiour here saith, that whosoeuer drinketh of the water that he would giuegive him, should neuer thirst: and giueth a reason why he can neuer be a thirst againe. The water that I shall giuegive him, shall be in him a Well of water, springing vp into euerlasting life.

Now (that we may build vponupon a sure foundation) we must call to mind that which I told you (in the handling of the 10. Verse) that by this water of life, is meant the Spirit of God. This was then proued euidently by two places, Esa. 44. 3. I will powre water vponupon the thirsty, and flouds vponupon the drie ground, I will powre my spirit vponupon thy seed, and my blessing vponupon thy buds, and Ioh. 7. 38. He that belieueth in me, out of his belly shall flow riuers of water of life. Verse 39. This spake he of the spirit, which they that belieued in him, should receiue. So that when our Sauiour saith here, whosoeuer drinketh of the water that I shall giuegive him, shall neuer thirst, it is, as if he should hauehave said thus in plainer termes, Whosoeuer shall receiue the Spirit of regeneration which I shall giuegive him, and which none can receiue, but by me, and through my merits, shall neuer be more a thirst; that is, he shall not onelyonly obtaine sound and perfect peace in his conscience against the apprehension of Gods wrath due to his sinnes; but this peace and comfort of his conscience shall neuer die nor decay in him, he shall neuer fall into a deadly thirst againe; nor into that painefull and intolerable desire of comfort against Gods wrath, that he was subiect to before? For, that seed of God, and Spirit of regeneration which he hath receiued of me, can neuer be dried vp or wasted, but will still in all temptations and afflictions, yeeld him comfort and satisfaction, and peace of conscience, and neuer leaue him, till it hauehave brought him vntounto eternall life.

The words then containe in them a commendation of the water of life, the spirit of grace and regeneration. 1. From the efficacy and sufficiency of it; it is able to quench the thirst of the soule. 2. From the durablenesse and perpetuity of it; where once it is receiued, it will neuer be wasted or dried vp.

First then from this, that our Sauiour saith, that he that drinketh of the water that he shall giuegive him, yea whosoeuer (how thirsty soeuer his soule were before) drinks of the water he shall giuegive him, shall neuer be more a thirst; we learne,

That the Spirit of grace and regeneration, wheresoeuer it is receiued, Doct. 3.quencheth the thirst of the soule, satisfieth and quieteth the conscience, against the sense of Gods wrath.

Before I confirme this Doctrine, I will cleare it and make it plaine by answering two obiections that may be made against it.

p. 47Such as hauehave the Spirit of God, doe yet still thirst after grace, and hauehave Obiect. 1.an incredible desire to increase it, as both the Scripture, and daily experience doth prooue: yea there was neuer any that truely tasted of the sweetnesse of Gods Word and grace, but they will still long after it, and thinke they can neuer hauehave enough of it, in this life, 1 Pet. 2. 2. As new borne babes they desire the sincere milke of the Word, that they may grow thereby. See an experiment of this in Dauid his affection to the Word, and desire to learne it, was eueryevery whit as vehement, as if he had scarce learned the first Principles of it, Psal. 119. 12. 19. 33, 34. and verse 10. My soule breaketh for the longing it hath to thy iudgements, at all times. How is it then said heere that they that hauehave drunk of this water, shall neuer thirst againe?

I answer. The thirst, which our Sauiour saith, he shall neuer feele againe, that drinketh of the water of life, is extreame and painefull, hurtfull, and Answ.such as causeth death; as the thirst of the body will, if it be extreame; but the thirst of the godly, is wholesome, and a sure signe of a sound and healthfull soule, as in the body, it is a signe of health, when one hath an appetite to his meate and drinke. And Physitions obserue it for a signe, that their Physicke hath wrought well, and that the body is sufficiently purged, when the patient groweth thirsty. 2. It is not extreame and painefull, but they finde a swetnesse and pleasure and satisfaction in it: So Dauid that Psal. 63. 1. professed his longing after the publike worship of God, doth yet, ver. 3. 4. acknowledge that he was not without great satisfaction euen in the want of those publike ordinances of God. Because thy louing kindnesse is better then life (saith he) my lips shall praise thee. Thus will I blesse thee while I liue; I will lift vp my hands in thy name.

Secondly, it may be obiected, that many of the godly, are subiect, euen to that kind of thirst, that is painefull; are troubled and disquieted, in their Obiect. 2.mind and conscience, with the sense of Gods indignation. The Prophet complaineth of this, Psal. 88. 7. Thine indignation lyeth vponupon me, and thou hast vexed mee with all thy waies. How is it then true that our Sauiour saith here, Whosoeuer drinketh of the water, that I shall giuegive him, shall neuer thirst.

I answer, that their thirst, is not deadly, nor extreame, though in their own sense it seemes so to be; but euen as it is with the wicked, that they thinke Answ.their state better then indeed it is, Esa, 29. 8. As the thirsty man that dreameth he is drinking, and when he awaketh behold his soule is faint for thirst. So in the time of tentation, the godly (as one in a dreame) thinketh himselfe much drier, then indeed he is. For the Spirit of God and that grace that is in him, sustaineth him, so as he fainteth not, nor perisheth in this thirst. When he knoweth not what to pray, the Spirit helpeth him, Rom. 8. 26. Euen then when he seemeth so tormented with the sense of Gods wrath, he is assured of Gods fauour, though he feele it not. See a plaine proofe of this in Dauid, Psal. 22. 1. Though to his sense God had forsaken him, yet he had the spirit of prayer euen then, euen the spirit of adoption, that made him able to pray and euen to cry, My God, my God.

So that now you see the meaning of the doctrine, that eueryevery one that hath the Spirit of God, can neuer hauehave in his soule that thirst that is painefull and extreame, that is hurtfull and deadly, but the grace of regeneration wheresoeuer it is, satisfieth and quieteth the conscience, worketh in it that peace of God which passeth all vnderstanding, Phil. 4. 7. and that ioy which is glorious and vnspeakeable, 1 Pet. 1. 8.

So that though the reward and comfort, that accompanieth godlinesse in this life, be nothing in comparison of that, that is prepared for it in heauen, when it shall be said vntounto vsus, Mat. 25. 23. Enter into thy masters ioy, for 1 Cor. 2. 9. Eye hath not seene, nor eare heard, neither hath entred into the heart of man, the p. 48things which God hath prepared for them that louelove him. There onelyonly, we shall be perfectly freed from all thirst, then shall wee neither hunger nor thirst any more, Apoc. 7. 16. then shall we be satisfied with the likenesse of God, Psal 17. 15. yet euen in this life, it yeeldeth marueilous comfort, and peace to the conscience. See the proofe of it in three points.

1. There is not any one duty of piety that is performed with a good heart, but it vseth to yeeld presently, a sweet satisfaction and contentment to the conscience, that maketh it say, I am glad I hauehave done this. Our Sauiour saith after, verse 34. that it was his meat to do the will of God, 1 Chron. 29. 9. The people reioyced, when they offered willingly, for they offered with a perfect heart. This we shall finde in our prayers, euen in those we hauehave powred out in greatest bitternesse of soule. See the comfort Dauid found in that prayer which he began in great heauinesse of spirit, Psal. 6. 8. Depart from me (saith he) all yee workers of iniquity, for the Lord hath heard the voice of my weeping; the Lord hath heard my supplication, the Lord will receiue my prayer.

2. True godlinesse and vprightnesse of heart doth not onelyonly yeeld comfort for the present, but it maketh the heart truely ioyfull and comfortable at all times; that though most men iudge, that the life of a Christian is the most tedious and vncomfortable life in the world; the entring into this profession, is a bidding adue to all mirth and ioy; yet as our Sauiour said to his Disciples here, verse 32. so may a Christian say to these, I hauehave ioy that you know not of, Pro. 14. 10. No stranger can meddle with, or skill of our ioy. The man that truely feares God, hath that ioy that he would not giuegive a dragm of it for a pound of thy ioy, as you may see in that speech of Dauid, Psal. 4. 7. thou hast put gladnesse in my heart, (saith he) more then (they hauehave, then worldlings hauehave) in their time that their corne and their wine increased. It is true that the godly hauehave their dumpes sometimes, and fits of heauinesse; but 1. Though they doe not for the present ioy, yet they shall be sure to finde comfort in the end, Psal. 97. 11. Light is sowen for the righteous, and gladnesse for the vpright in heart. 2. When they bethinke themselues well, of their owne estate, and by due tryall of themselues, finde that they hauehave in themselues this Well of water that Christ here speakes of; that the seed of God abideth in them; then doe they checke themselues for being so vncomfortable, as Dauid doth, Psal. 42. 11. and finde they hauehave iust cause not to be sad, but to reioyce, and to be of good cheare. That whereas wicked men, the lesse they looke into their owne hearts, and thinke of their estate, the merrier they are; it is quite contrary with the godly man, Gal. 6. 4. Let eueryevery man proue his owne worke, and then he shall hauehave reioycing in himselfe alone, and not in another.

Thus I hauehave made this second point plaine vntounto you, let vsus now prooue and confirme it in a word or two. The Spirit of God is called, Psal. 45. 7. the oyle of gladnesse; because it makes a man to looke cheerefully; therefore also it is said, Pro. 29. 6. In the transgression of an euill man, there is a snare, but the righteous doth sing and reioyce. See an experiment of this in Paul, 2 Cor. 1. 12. Our reioycing is this, the testimonie of our conscience, that in simplicity and godly purenesse, and not in fleshly wisedome, but by the grace of God, we hauehave had our conuersation in the world, yea he saith, 1 Cor 9. 15. Hee would rather die, then loose this reioycing, that he found in the testimony of a good conscience.

The third and last point, wherein the truth of this doctrine appeareth, is this, that euen in the euill day, when all other comforts will faile a man; ….when most tokens of Gods anger shall be vponupon a man, and Sathan shall be busiest with him, and his owne weake heart, shall bee most subiect to feare, and to that thirst we heard of the last day; euen in that day, this water of life, an vpright heart, and a godly life, will yeeld vnspeakeable boldnesse and security, peace, and comfort, to the conscience of a man. And p. 49well fare that comfort that will sticke by a man, and shew it selfe most; when a man shall hauehave most neede of it. Salomon commendeth a true friend by this note, a friend loueth at all times saith hee, Prouerbs 17. 17. It is much to the commendation of good workes that that Daniel said to Nebuchadnezzar when hee would direct him how to escape that temporall iudgement, and fearefull plague, that God had threatned; hee telleth him, this was the way, Daniel 4. 24. Breake off thy sinnes by righteousnesse, and thine iniquities by shewing mercy to the poore, if it may bee a lengthening of thy tranquillitie. Good workes will preuent and keepe off Gods iudgements: But good workes will doe much more then so; they will free the conscience from feare in the euill day, they will worke peace and comfort in the heart, in the day of anguish and tentation, Psalme 112. 4. VntoUnto the vpright there ariseth light in darkenesse, Prouerbs 28. 1. The wicked flee when no man pursueth, but the righteous is bold as a Lyon. Such a one is like a house built vponupon a rocke, no winds, nor flouds can hurt him, Matthew 7. 24, 25. Therefore Paul speaking of the spirituall armour, whereby wee may bee made able to stand in the euill day, nameth righteousnesse for the brestplate, Ephesians 6. 14. See the experiment of this in Iob 6. 10. Yet this comfort I hauehave (though I burne with sorrow and hee spareth mee not) that I hauehave not denyed the words of the holy one. And that maketh the Apostle say, Iames 2. 13. Mercy reioyceth against iudgement.

The Reason why the water of life, hath such vertue to quench Reason.the thirst of the soule; Is, for that the spirit applyeth the merits of Christ, vntounto the conscience. A godly life assureth vsus, that Christ and his merits belong vntounto vsus indeed. For (to speake properly) Christ onelyonly is the refuge against this tempest, and shadow against this heate, as he is called, Esay 25. 4. and his blood is that drinke that quencheth this thirst, and satisfieth the soule. Iohn 6. 55. My Flesh is meat indeed, and my blood is drinke indeed, and verse 35. Hee that commeth to mee shall not hunger, and hee that beleeueth in mee shall not thirst. It is not our owne righteousnesse that can shade vsus from the heate of Gods wrath, but the righteousnesse of Christ onelyonly. Therefore Paul desired that he might bee found in him, not hauing his owne righteousnesse, Phil. 3. 9. and Nehemiah 13. 22. Spare mee according to the greatnesse of thy mercy. But forasmuch as Christs righteousnesse is without vsus, the spirit is that that applyeth it to vsus, and vniteth vsus to him; and a godly life is that that assureth vsus, that our faith is a true and liuing, not a false and dead faith, 1. Iohn 3. 7. Hee that doth righteousnesse, is righteous, euen as hee is righteous. Therefore this also is said to quench the thirst. In which respect good workes are also called a foundation. 1. Tim. 6. 19.

The Vse of this Doctrine is; First, for the satisfying of all men p. 50Vse 1.in the question betweene vsus and the Papists touching good workes, and for the conuincing them of slander; you heare what we grant. 1. That good workes, are marueilously profitable, godlinesse is profitable vntounto all things, saith the Apostle, 1. Timothie 4. 8. 2. That they are also so necessary, that no man can be saued without them. OnelyOnly we deny; first, that they can iustifie vsus before God: secondly, that they can merit heauen, or a farre meaner reward then heauen is, at Gods hands.

2. To admonish all men to seeke grace and the feare of God. 1. All men desire ioy, and esteeme it the onelyonly felicitie; they abhorre 2.sadnesse and sorrow as the diuell; but be not deceiued, doe what thou canst, hunt after these delights as greedily as thou canst, yet will God make thee one day know and feele what thou hast done, for all these things God will bring thee vntounto iudgement, Ecceles. 11. 9. and then shall thy heart be made sad, Luke 6. 25. Woe bee to you that laugh now, for you shall mourne and weepe. 2. Oh seeke for sound and true ioy, such as may make thy heart glad and comfortable, when thou shalt hauehave most need of comfort. Thou must come to be one day in that case that Hezekiah was in, labour that thou mayst hauehave that comfort, that he then had, when the message was brought him from God that he must die and not liue, and he by examination of his owne heart, and feruent prayer, sought to prepare himselfe for death, this was that that he found comfort in, in that case, remember now O Lord I beseech thee (saith he, Esay 38. 3.) how I hauehave walked before thee in truth and with a perfect heart, and hauehave done that which is good in thy sight. The vprightnesse of his heart and constant care he had to please God in all his waies yeelded him comfort in that estate. If thy conscience shall say in that day, as Psal. 90. 9. All our daies are passed away in thy wrath. If thou neuer hadst in thy life any good euidence of Gods speciall fauour: Oh, how great will thy misery then be? 3. Flatter not thy selfe with this conceit, that Christ died for thee, and thou beleeuest in Christ; for if thou hauehave not the Spirit of Christ, thou art none of his, Rom. 8. 9.

3. To encourage such as begin inwardly and vnfainedly to affect good things; let not the scornes of others, nor the difficulties 3.thou findest in a good course discourage thee; for thou shalt finde the sweetnesse of it one day. That which Salomon saith of one, may bee said of all good duties. Thou shalt finde it after many daies, Ecclesiastes 11. 1. and 1. Corinthians 15. 58. Bee yee stedfast, vnmooueable, alwaies abounding in the worke of the Lord, for as much as you know, that your labour is not in vaine in the Lord.

4. To reprooue such Christians, as yeeld too much to the dumpishnesse and heauinesse of their owne hearts. I doe not 4.wish men that feare God to giuegive too much liberty to themselues, in hunting after carnall ioy, or the meanes thereof; after recreations, and keeping company with prophane men. Of such p. 51mirth, we may say as Eccl. 2. 2. I said of laughter, it is mad, and of mirth what doth it?

I know the best Christians hauehave oft-times iust cause to be sad, 1. In respect of their owne sinnes. 2. In respect of the state of the Church of God, If I doe not remember Ierusalem, let my tongue cleane to the roofe of my mouth; if I preferre not Ierusalem aboue my chiefe ioy saith the Prophet, Psal. 137. 6. But if such, as are indeed in the state of grace, and continue not in any one sinne wittingly, which they hauehave not repented of, doe not stirre vp themselues to bee ioyfull and comfortable, they are in a great fault. The Lord would hauehave such to be cheerefull, Reioyce euermore saith the Apostle, 1. Thess. 5. 16. and Philippians 4. 4. reioyce in the Lord alwaies, and againe I say reioyce. The Lord would hauehave such to be merry at worke and merry at meat, Deut. 12. 18. Thou shalt reioyce before the Lord thy God, in all that thou puttest thine hand vntounto. And if they be not cheerefull, they offend much.

For first, they sinne against God, who delighteth most in the seruice that is done to him with cheerefulnesse, and with a glad heart. God loues as well a cheerefull worshipper as a cheerefull giuer, 2. Corinthians 9. 7. That was the cause why Anna abstained from the sacrifice, because she could not be cheerefull, 1. Sam. 1. 7. Marke what account God makes of this, Deut. 28. 47. Because thou seruedst not the Lord thy God with ioyfulnesse, and with gladnsse of heart for the abundance of all things; therefore shalt thou serue thine enemies in hunger and in thirst, &c.

2. They sinne against themselues, both against their bodies, in making them more vnseruiceable to their soules in any good duty, Prou. 17. 22. A merry heart doth good, like a medicine: but a broken spirit dryeth vp the bones. And against their soules in making them lesse able to resist Sathans tentations, Neh. 8. 10. The ioy of the Lord is your stre…h.

3. Against men, in causing them to thinke very hardly of Religion, as of that, that will depriue a man of all the comfort of his life, and cast him into continuall melancholy, and doubts, and sadnesse of heart.

Lecture the eleuenth. Aprill 11. 1609.

WE hauehave heard the last day, that this verse containes in it, a commendation of the water of life (the Spirit of regeneration) from two arguments, viz. first from the efficacie and sufficiency of it, it is able to quench the thirst of the soule, and fully to satisfie and quiet it; secondly, from the durablenesse and perpetuity of it. The first of these we finished the last day; Now it remaines that wee come to the second. From p. 52this then that our Sauiour saith here, 1. Whosoeuer shall drinke of the water that he shall giuegive him, shall neuer be more a thirst. 2. That the water that he shall giuegive shall be in him that hath once receiued it, a Well of water springing vp to euerlasting life.

We learne: That hee that hath once truely receiued the Spirit of grace, can neuer lose it. Before I confirme this Doctrine Doct. 4.to you, I will first cleere the meaning of it vntounto you. For it may seeme an absurd and incredible Doctrine, contrary to reason, contrary to sense and experience, to say, that a man that is once regenerated, and hath receiued grace, can neuer lose it. I will shew you therefore how farre forth we grant, that a man may lose the good things he hath had.

1. There be certaine gifts of the spirit that may be lost, viz. outward 1.gifts, whereby men are fitted to the outward duties of their calling. The Spirit of the Lord departed from Saul. 1. Sam. 16. 14. But what was that Spirit of the Lord? The spirit of prophesie, 1. Sam. 10. 10. and the spirit of gouernement, 1. Sam. 11. 6. but it is the spirit of Sanctification, of which we say, it cannot neuer be lost.

2. There be certaine shewes of sanctification, and reformation 2.which are the fruits of nature, and they may be lost. A naturall man doth oft-times many good things. 1. Out of a carnall respect to his credit, that he might be well thought of; so did the Pharisee and hypocrite pray and fast, and giuegive almes, Mat. 6. 2. 6. 15. 2. Somtimes out of a seruile feare of Gods wrath, while he is vnderunder the whip, yee shall hauehave him cease from sin, speake many good words, seeme very religious, Psal. 78. 34. When he slew them, then they sought him, &c. Now in these good things, there is no durablenesse or constancie, For all flesh is grasse, 1 Pet. 1. 24. Whatsoeuer excellency is in it, or comes from it, hath no durablenesse in it. But of true sanctification, that comes of grace, we affirme that it can neuer be lost.

3. A man that hath onelyonly tasted of this wate… …f life, and receiued certaine fragments, and superficiall beginnings of true sanctification 3.and grace, may fall quite away and lose them. Heb. 6. 4, 5. Such as hauehave beene inlightened, and tasted of Christ and of the good word of God, and powers of the world to come, and hauehave beene partakers of the Holy Ghost, may fall away. 2. Pet. 2. 20. 22. Such as had escaped from the filthinesse of the world, through the acknowledgement of the Lord, and of the Sauiour, may be intangled therein againe, and ouercome, so as that their latter end may become worse then euer their beginning was. But he that hath not onelyonly tasted, but drunke a sound draught of this water of life and let it downe can neuer lose it, neuer cast it vp againe.

4. A man that hath not only tasted, but drunk of this water of life, 4.and truly receiued the Spirit of sanctification; may seeme to hauehave lost it somtime; for he may decay for a time, in the measure of grace, and lose the heate, and feruency of the spirit, that once he had, as Christ complaines of the Angell of the Church of Ephesus, he had left his first louelove, Apoc. 2. 4. 2. He may for a time lose the comfortable feeling & assurance p. 51of grace, and be in his owne sense, as a man vtterly void of grace. This was the case of the Spouse of Christ, Cant. 3. 1. 2. and 5, 6. Her well-beloued was gone. 3. Hee may lose for a time, the power and e…icacie, and operation of grace, and fall into as grosse sinnes, as any other man. Dauid and Peter may be examples of this: yea, the best are in great and continuall danger to fall thus, if they take not great heed vntounto themselues. Nay, it is a very hard thing for any of Gods children to keepe themselues from these decayes. Therefore are those exhortations so often vsed, 1. Cor. 10. 12. Wherefore let him that thinketh hee standeth, take heed least hee fall, Heb. 12. 15. Looking diligently least any man faile of the grace of God, least any roote of bitternesse springing vp, trouble you, and thereby many bee defiled, Phil. 2. 12, 13. Wherefore, my beloued, as ye hauehave alwaies obeyed not as in my presence onelyonly, but now much more in my absence; worke out your saluation with feare and trembling. For it is God that worketh in you both to will, and to doe, of his owne good pleasure. You see then, how euen they that hauehave indeed drunke of this water of life, may seeme to hauehave it quite dryed vp in them. But yet though this seeme so, it is not so indeed: for in all those three cases I hauehave mentioned, ye shall see the children of God that had drunke of this Water of life, they had in themselues this Well of water, they had grace in them euen then, when they seemed to hauehave lost it. There is soundnes of grace in many a one that is much decaied in zeale, as is plaine in the case of that Angell of Ephesus, Apoc. 2. 2, 3. Notwithstanding this his delay in his first louelove, the Lord knew (approued of) his workes and commendeth him for his labour and his patience, and for this that he could not beare with them that were euill, and that he tryed them that said they were Apostles and were not, that he had borne and had patience, and for his names sake had laboured and had not fainted. 2. There is much grace in many a one, that hauehave lost for a time their feeling, as is plaine in the example of the Spouse, Cant. 5. 6. She grieues, and neuer giues ouer seeking, till she had found her beloued. 3. There remaineth grace in the regenerate, euen then, when they hauehave falne most fearefully. Whosoeuer is borne of God (saith the Apostle, 1 Ioh. 3. 9.) doth not commit sin; for his seede remaineth in him, and he cannot sin, because he is borne of God, the seede of God remaineth in him, and therefore he cannot sinne, as other men doe, he cannot sin with the full consent of his will, with the full sway of his soule as before he did. This is euident in the example of Dauid, for when he complaines as if he had quite lost the spirit, Psal. 51. 11, 12. Euen then he prayeth, and prayeth so, as he could neuer hauehave done, if he had not had the spirit of grace in him. For how can men call vponupon him, in whom they hauehave not beleeued saith the Apostle, Rom. 10. 14. and Rom. 8. 26. it is the spirit it selfe that maketh intercession for vsus and makes vsus able to pray.

Hauing thus cleared the Doctrine, let vsus heare how it may be confirmed. Let vsus hearken vntounto some plaine and pregnant testimones of holy Scripture to prooue this, that whosoeuer hath truely receiued the Spirit of grace can neuer lose it, Psal. 15. When Dauid had spoken of sundry fruits of regeneration, hee concludes the Psalme thus, verse 5. Hee that doth these things, shall neuer be moued, Psalme 19. 9. The feare of the Lord is cleane and endureth for euer, Psal. 23. 6. Surely, goodnesse and mercy shall follow me all the daies of my life. So he that heares the Word and doth it, is compared to a house that is built vponupon a rocke, which no raine, nor flouds, nor windes (nor tentations how strong soeuer) can ouerthrow, Matth. 7. 24. 25. And Luke 8. 13. 15. Though the other hearers beleeue but for a time, yet he that with an honest and good heart, heares the Word shall keepe it, Iohn 6. 56. Hee that eateth my flesh, and drinketh my bloud, abideth in mee. In which respect, sauing grace is called, The good part that shall not bee taken away, p. 52Luk. 10. 42. The immortall seede, 1. Peter 1. 23. and was fitly resembled by that fire that came downe from heauen, that neuer went out, Leuit. 6. 12.

The Reasons of this are principally three.

1. The vnchangeablenesse of Gods louelove and decree. No man hath Reason. 1.receiued the Spirit, but onelyonly such as God hath elected to saluation, and loued in Christ before all worlds, Rom. 8. 30. Whom hee predestinated, them he called, and none but them, Acts 13. 48. So many as were ordained to eternall life, beleeued. Therefore true faith is called, Titus 1. 1. The faith of Gods Elect. A man may make his election sure this way, 2. Pet. 1. 10. Now such as are elected, cannot possibly fall away, this our Sauiour speakes of as of a thing vtterly impossible. The false Christs and false Prophets shall shew so great signes and wonders that they shall deceiue, if it were possible the very elect, faith lie, Matth. 24. 24. The louelove of God in Christ is vnchangeable, Ier. 31. 3. I hauehave loued thee with an euerlasting louelove, saith the Lord, therefore in mercy hauehave I drawne thee. Whom Christ loues, Iohn 13. 2. he loues vntounto the end. And those that come to him (that is, which beleeue in him, Iohn 6. 35.) he will neuer cast away, Iohn 6. 37. The gifts and calling of God (saith the Apostle, Rom 11. 29.) that is, such gifts of God, as accompany an effectuall calling, are without repentance. EueryEvery good and perfect gift (saith the Apostle, I am. 1. 17.) and what he meanes by the perfect gift, hee expounds verse 18. viz. the grace of regeneration; is from aboue, and commeth downe from the Father of lights, in whom is no variablenesse, neither shad…w of changing. Though wee be wonderfully vnconstant and changeable, yet is there not so much as a shadow of changeablenesse in the Lord in this case. Insomuch as we may conclude this first reason with the words of the Psalmist in Psalme 118. 2, 3, 4. Let Israel now say: that his mercy endureth for euer. Let the house of Aaron now say: that his mercy endureth for euer. Let them now that feare the Lord, say: that his mercy endureth for euer.

2. The power that is in God to performe what hee hath promised, 2.1. Peter 1. 5. Wee are kept by the power of God through faith vntounto saluation. And this reason our Sauiour giueth in Iohn 10. 28. They shall neuer perish, neither shall any plucke them out of my hands, verse 29. My Father which gaue them me, is greater then all, and no man is able to plucke them out of my Fathers hands. For any strength that is in vsus (alas) we might fall quite away eueryevery day, considering the temptations that wee are subiect to; but this power of God, is that, that keepes vsus from falling irrecouerably, Psal. 37. 24. Though hee fall, hee shall not bee cast off, for the Lord putteth vnderunder his hand. Wee our selues are apt enough (alas) to lose that grace wee hauehave receiued, but the power of God preserueth vsus, and the weaker we are, the more is Gods power glorified in preseruing vsus. To which purpose that may bee applyed, 2. Cor. 4. 7. But wee hauehave this treasure in earthen vessels, that the excellency of the power may bee of God and not of vsus, and 2. Cor. 12. 9. My grace is sufficient for thee, for my strength is made perfect in weakenesse.

3. The prayer and continuall intercession that Christ maketh for vsus. For 3.as he prayed for Peter (and that was the cause why he, though he fell grieuously, yet he lost not all grace, Luke 22. 31, 32.) so he hath prayed for all the faithfull, Iohn 17. 20. Neither pray I for these alone, but for them also, which shall beleeue on me through their word. And this is a principall part of the prayer that he made for them, verse 11. Keepe them in thy name, euen them whom thou hast giuen mee, verse 15. I pray not that thou shouldest take them out of the world, but that thou keepe them from euill. And this intercession is p. 53continuall, Heb. 7. 28. Hee is able perfectly to saue such as come to God by him, seeing he euer liueth to make intercession for them. And these are the Reasons why though we fall, we cannot loose quite that grace that we hauehave receiued.

The Vse that this Doctrine serueth vntounto, is,

1. To worke in vsus a louelove and desire of grace, and the meanes of grace. In worldly things we louelove certainties and perpetuities; therefore (though there be more vse of ready money for the present) yet men rather desire land then money. Behold, there is no certainty nor durablenesse in any blessing but this. Our Sauiour cals all the profits of this life, another mans goods, (because we hauehave no certainty, but they may (we know not how soone) be taken from vsus, and bestowed on another) but grace he cals our owne, Luke 16. 12. Therefore nothing but grace onelyonly can be called durable riches, Prou. 8. 18. Therefore our Sauiour saith, Ioh. 6. 27. Labour not for the meate which perisheth, but for the meate which endureth vntounto euerlasting life. Indeed if it were true (as the Papists and some others say) that grace may be lost, there were the lesse cause to desire it: for what inward peace or ioy, could wee hauehave in this case without certainety? but this ministers vnspeakeable comfort to the soule, that when we once know we hauehave grace, we may be sure, we shall neuer loose it. And as I said this should make vsus in louelove with grace; so should it with the meanes of grace, euen the ministery of the Word, which is called the ministration of the spirit, 2. Cor. 3. 8. We reade of the foolish Virgins when they came to their fellowes to aske some oyle, they receiued this answer, Matth. 25. 9. Goe yee to them that sell, and buy for your selues. Behold, we are they that fell this oyle: there is no man here so void of grace, but may conceiue assured hope to obtaine it, if he can submit himselfe as he ought to the meanes of grace, Esay 55. 3. Heare and your soules shall liue. And therefore if God shall begin now, or at any time to touch, and draw thine heart, struggle not against this worke of his (as many doe) Heb. 3. 7, 8. To day if ye will heare his voice, harden not your hearts as in the prouocation, in the day of temptation in the wildernesse. Stand not our against God, but yeeld thy selfe, and say to him as Cant. 1. 4. Draw me, and we will runne after thee.

2. To exhort eueryevery man, to try the good things that are in him, whether they be of nature, or grace. This duty we are oft exhorted to, 2. Cor. 13. 5. examine your selues (saith he) whether ye be in the faith, proue your selues, especially when we are to renew our Couenant with God in the Sacrament, 1. Cor. 11. 29. To perswade thee to this duty: Consider, 1. There may be good things in a naturall man. Say not with thy selfe, I hauehave some good things in me, and therefore I hauehave the Spirit of God, because the Scripture saith, of them that are meere naturall men, that of them there is not one that doth good, no not one, Rom. 3. 12. that we are not sufficient of our selues to thinke a good thought, 2. Cor. 3. 5. And the Apostle saith of himselfe that he knew that in him, that is, in his flesh (in his vnregeneratc part, and so farre forth as he was a naturall man) there dwelleth no good thing, Rom. 7. 18. Deceiue not thy selfe by the mis-vnderstanding of these places. For though it be true, that no naturall man can doe any thing that is truely good pleasing vntounto God, (a corrupt tree cannot bring forth good fruit, saith our Sauiour, Matth. 7. 18.) yet may there be in a meere naturall and carnall man, such things as are naturally and in themselues good things and commanded of God. I tell thee, there may be good things in a naturall man, who besides the corruption of nature, hath also some remnants of Gods Image in him. EueryEvery man that commeth into the world hath some light in him, Iohn 1. 9. EueryEvery man is made after the similitude of God, Iam. 3. 9. 2. It will yeeld thee vnspeakeable comfort, if thou p. 52duplicate page p. 53duplicate page p. 54canst finde by due triall that thou hast indeed receiued the Spirit of God, Gal. 6. 4. But let eueryevery man prooue his owne worke, and then shall he hauehave reioycing in himselfe, and not in another. The more pretious this treasure is, the more need thou hast to take heed thou be not deceiued in it. As the wise Merchant did, when he had found the true treasure, he hideth it, and for ioy thereof (foreign subducit sese) he withdraweth himselfe to consider well and try whether it were true treasure indeed, before he sells all that he hath to buy the field where it was, Matth. 13. 44. 3. Thou maist (if thou wilt try) certainely discerne this, 1. Cor. 2. 12. The Spirit is giuen vsus to that end that we may know the things that are giuen vsus of God. Some rules I will giuegive thee whereby thou maist know whether the good things that are in thee be, the fruits of grace indeed. 1. If they be done by the direction and warrant of the Word, thus is Iosias goodnesse commended by the Holy Ghost to be true goodnesse indeed, it was according to that which was written in the Law of the Lord, as we reade, 2. Chron. 35. 26. 2. If thy intent in doing of them, be to please, serue, and honour God, not to serue thy selfe or men. By this note, the Apostle describeth truth of grace, both in himselfe and in others. Of himselfe he saith, Gal. 1. 10. that he did not in his Ministery seeke to please men, but that he serued God in his spirit in the Gospell of his Sonne, Rom. 1. 9. And of others he saith, Rom. 14. 6. that he that did either regard or not regard a day, was not to be despised or iudged an hypocrite, so long as he did that which he did vntounto the Lord, and in a care to please and approoue himselfe vntounto him. 3. If thou doest what thou doest in louelove to him, because thou knowest how much he is delighted with and honoured by thy obedience. For the Apostle saith, Gal. 5. 6. that that is true faith, and such as will auaile a man and stand him in stead, that worketh by louelove, and causeth him to doe eueryevery good worke that he doth out of louelove vntounto God. And our Sauiour by this argument comforts Peter, and assureth him that the fall that he had taken, was not vntounto perdition, because (as hee proueth by appealing to his own Conscience, Ioh. 21. 15.) there was still (notwithstanding he denied him with his mouth) in his heart an vnfained louelove vntounto him. 4. Ifthou doe what thou doest of faith, and the louelove thou bearest to him grow from thy assurance that he loueth thee in Christ, and that thou art his child, that he hath forgiuen thee all thy sins, this was the roote of Marios louelove, Luke 7. 47. shee loued much, because (she knew) many sinnes were forgiuen her.

3. To exhort such as hauehave receiued any grace, to take heede of going backe. This doctrine tends not to licentiousnesse (as Papists slander it) For 3.1. We grant the best may fall, and cannot choose but fall, vnlesse he take great heed. 2. God will be as angry with their sins, and correct them as sharpely as others, God is very terrible in the assembly of his Saints, saith the Prophet, Psal. 89. 7. as is euident in the example of his seuerity towards Dauid, 2. Sam. 13. 11. 12. Though they cannot fall to death, they may receiue such bruises and maimes, as they shall neuer clawe of (haply) while they liue, and loose the sense of Gods fauour which they esteeme more of then of all the world, Dauid professeth, Psal. 46. 7. that there was no ioy in the world comparable vntounto the ioy that he found. Thy louelove is better then wine saith the Spouse, Cant. 1. 2. 3. If euer they recouer (as they that euer had truth of grace shall certaine doe, yet) they shall doe it with more difficulty then any other sinner, as wee may see in the example of Dauid, Psal. 51. Obserue therefore and take heede of those things, whereby the good estate of thy soule may be impaired. And those are two principally. 1. As it is with the state of the body, with-hold food, and rest, and exercise from it, and the strongest body will decay; so is it with the state of the soule, with-hold from it the meanes of grace, and it will decay, 1 Thess. 5. 19. 20. If Prophecyings be despised, the spirit p. 55will be quenched: yea Pro. 29. 18. Where there is no vision, the people will decay. Yea Heb. 3. 13. If we doe not daily by all good meanes exhort and stirre vp our selues we are in danger to be hardened. 2. As it is with the body, by poysoning or wounding it, the life of it (if it be not quite taken away) yet will be endangered, and the health and strength of it impaired greatly: so it is with the soule, by sinning against conscience (which is as poyson and a stabbe giuen vntounto it) it is greatly impaired. See this in Dauid and Peter, after they had yeelded once, to sinne against their conscience; they grew weaker and weaker, more and more vngratious. When Dauid had once yeelded to his lust, then he cloakes it, and addes sinne to sinne in a strange manner. Peter when he had denyed once his Master, then he doth it with oathes and execrations, and strange impudency.