Lectures Upon John 4, Part 1
THE FIRST LECTURE, ON IANVARIE XXXI. MDCVIII.
IOH. IIII. X.
Iesus answered, and said vntounto her; If thou knewest that gift of God; and who it is that saith to thee, giuegive me to drinke; thou wouldest hauehave asked of him, and he would hauehave giuen thee, liuing water.
THE occasion of these words, and the dependance they hauehave vponupon that which went before, is this; Our Sauiour hearing that Iohn was imprisoned by Herod, and fore-seeing that they that had preuailed thus farre against Iohn, would now also Mar. 1. 14.practise against himselfe, (because he knew the Pharisees had heard, that he had made and baptized moe Disciples then Iohn; to preuent this danger, Ver. 1.and that he might not be interrupted in his ministry, before he had finished his course) he fled, and left Iudea, and departed into Galile, because (though Herod that had imprisoned Iohn, was Tetrarch of Galile; yet) the Pharisees (who had the Ver 3. Luke 3. 1.chiefe hand in Iohns troubles) were not so strong there, as in Iudea, and about Ierusalem. Now in his iourney from Iudea into Galile, he went through Samaria, (not of set purpose to teach the Samaritans, for as he forbad his Disciples when he sent them forth to preach, to enter into the Cities of the Samaritans, and bad them goe onelyonly to the lost sheepe of the house of Israel; so he saith Mat. 10. 5, 6.of himselfe, that he was not sent, but vntounto the lost sheepe of the house of Israel) but by occasion onelyonly: because it lay directly in his way, from that part of Iudea Mat. 15. 34.(where he was) into Galile; and therefore the Euangelist saith, He must needs go through Samaria. As he passed through that countrey; he came to Sychar a City of Samaria, that was famous in sundry respects, for Iacob had Luk. 9. 52. Ver. 4.dwelt there, and giuen to Ioseph his best beloued Sonne, his possession neare vntounto it; and digged a Well, which to this day remained, and bare the name duplicate page duplicate page of Iacobs Well. VponUpon this Well our Sauiour sate him downe; both because he Ver. 6.was weary with trauaile; and also because he was a thirst; and it was about noone. For (to shew himselfe to be very man, and how he was content to take on him the forme of a seruant, and debase himselfe for our sakes) he tooke our nature with all the infirmities thereof (excepting sin,) and was (as it seemeth) euen more wearied and weakened with trauell, and more thirsty also then his Disciples were; for they were able to go further into the City without resting themselues or desiring water. As he was sitting thus vponupon the Well, to rest, coole, and refresh himselfe, There came a woman of Samaria to draw Ver. 7.water; and he asketh her some to drinke. Not so much because he did thirst after drinke (though indeed he did so, as hath beene said) for he knew before she spake what she would answer him, and how she would deny him as because he thirsted after the saluation of this wretched woman; and would take occasion hereby, to conferre with her, and to instruct her. For so soone as he was entred into conference, he forgetteth his thirst, and desireth no more any water of her. Now the Euangelist saith, the occasion he tooke to aske her water, was this, that his Disciples (whose seruice he might hauehave vsed for the drawing of him some water) were gone into the City to buy meat. Ver. 8.For our Sauiour (though he had no house and land of his owne) yet he liued not by begging, nor of meere almes, but had money of his owne, which his hearers and friends bestowed on him. The woman perceiuing (both by his speech and apparell) that he was a Iew; giueth him no water; but wondereth; that he being a Iew, should aske any of her being a Samaritan, and giueth this for the reason why she wondred; because such was the mortall hatred that the Iewes did beare to the Samaritans (partly by reason of their difference in Religion, and partly because of the old iniuries that they had receiued from them) as that the Iewes medled not at all, nor would hauehave any dealing with the Samaritans. Hereupon follow the words that I hauehave now read vntounto you, wherein our Sauiour doth neither reiect her in wrath, (for being so void of humanity, as not to giuegive a little water to one that asked it in his need) nor answereth directly her question; nor importuneth her further for water; but gently reproueth her; yet not for denying water, but for not making that vse of him she should hauehave done, and taketh occasion thereby, to discourse vntounto her of another manner of water, that he had to bestow vponupon her; which she would hauehave asked of him, if she had knowne him. But yet because he would draw her on to further speech, and stirre vp in her a desire to question and inquire of him; he doth not in plaine termes deliuer his meaning to her, but in a parable, as if he should hauehave said thus vntounto her; Thou takest me to be an ordinary Iew, and therefore refusest to gratifie me in this small thing; but if thou knewest me well, and what a gift the Lord maketh offer of vntounto thee, and all his people, in sending me into the world; thou wouldest hauehave esteemed of me better then thou doest; thou wouldest hauehave thought thy selfe not good enough to hauehave giuen me water; but wouldest hauehave begged of me, and I would hauehave giuen thee a better and farre more excellent kind of water then this is, that I hauehave desired of thee.
Now there are in these words three principall things to be obserued.
1. What it was that he had to bestow on her, and which he was desirous to hauehave bestowed on her, water of life, by which (though in the letter he meaneth spring-water, for so she vnderstood him, and so is this word vsed, Gen. 26. 19. Isaaks seruants digged in Gerar a Well of liuing water, yet thereby) as by a Metaphor he meant the Spirit of God.
2. What her duty was to hauehave done, and how she might hauehave obtained this water of life, She should hauehave asked it, and he would hauehave giuen it her.
3. What the cause was, why she asked it not, She knew not Christ whom he calleth here that gift of God, and who was the person that now spake vntounto her.
The first thing then that offereth it selfe in these words to our consideration is this, that our Sauiour calleth the spirit of regeneration, water of life. For that he meaneth this of the Spirit, it is euident both by that which he saith, ver. 14. (where also we shall hauehave more fit occasion to inquire why he calleth it, Spring water, or water of Life) and more plainly, Ioh. 7. 38, 39. Where when he had said, He that belieueth in me, out of his belly shall flow riuers of water of life, in the next verse the Euangelist interpreteth him thus, This spake he of the spirit; from thence then we hauehave this to learne.
That the Spirit of God, in what heart soeuer it dwelleth, is in effect and operation like vntounto water. For the proofe of this, all those places might be Doct. 1.brought, where the Spirit of God is compared vntounto water: but I will content my selfe with one or two, Esa. 44. 3. the promise which in the beginning of the verse is made, I will powre water vponupon the thirsty, and flouds vponupon the dry ground, is interpreted thus in the latter end of the same verse, I will powre my Spirit vponupon thy seed, and my blessing vponupon thy buds; So Ioh. 3. 5. Unlesse a man be borne againe of water and the spirit, he cannot enter into the Kingdome of God. In which respect also it is vsed in Baptisme, to signifie, not onelyonly the bloud of Christ, but the spirit of regeneration also.
The reason is the great similitude that is between the Spirit of God and water in effect and operation: which may be discerned principally in foure points.Reason.
First, whereas before a man be regenerate, the Lord is to him, and in his apprehension, as a consuming fire, as the Apostle speaketh, Heb. 12. 29. He neuer 1.thinketh seriously of him, and of his appearing before him, but he is troubled and ready to say with them, Esa. 33. 14. Who among vsus shall dwell with the deuouring fire? the Spirit of God, and nothing but it, (like water) allayeth this heat, cooleth and refresheth the soule of man; for by it, the louelove of God is shed abroad in our hearts, as the Apostle speaketh, Rom. 5. 5. and the bloud of Christ is effectually applied and sprinkled vponupon the conscience.
Secondly, whereas before a man be regenerate, he is (like vntounto the dropsie 2.man) in a continuall thirst; or like him that hath the disease which is called the dogs hunger, neuer satisfied, neuer contented: the Spirit of God (like water) quencheth this thirst, and satisfieth the soule of man, by it the hungry soule is filled with good things, as the blessed Virgin speaketh, Luk. 1. 53. by it the soule is satisfied as with marrow and fatnesse. As Dauid speaketh, Psal. 63. 3. This (by the assurance that it giueth to the heart of the fauour of God in Christ) worketh that contentment in it, as it makes a man able to say, as Iacob did when he heard that Ioseph was aliue, Gen. 45. 28. It is enough. He that hath once receiued the spirit of grace (which is the pledge and earnest of our eternall inheritance) will be able (out of full contentednesse of mind) to glory with Dauid, Psal. 16. 6. The lines are fallen to me in pleasant places, yea I hauehave a goodly heritage.
And whereas nothing so much hindereth the tranquillity of our minds, as the immoderate desire of worldly things; the Spirit of God slaketh that thirst, and vnsatiable desire; and teacheth vsus to be contented with a little. A little wealth, a little pleasure, a little credit will content vsus when we hauehave this spirit. Therefore when Paul had said, that Godlines with contentment (that is, which alwaies maketh a man content with his owne estate) is great gaine, 1 Tim. 6. 6. he tels vsus immediately how meane a state a man will be content with, if he be godly indeed: if we hauehave food and raiment, (saith he) v. 8. So that, he that hath the spirit of grace, vseth not these earthly things, with that thirst and greedy appetite, that other men doe; but with more sobriety and indifferency of mind. Vsing, but not ouer-using them, 1. Cor. 7. 31. vsing them so, as he can want them, if need be. I may do all things (saith Paul, 1 Cor. 6. 12.) but I will not be brought vnderunder the power of any thing. and Phil. 4. 11. 12. I hauehave learned in whatsoeuer state I am therewith to be content, I know how to be abased, &c.
Thirdly, whereas a man before he be regenerate, is filthy and vncleane, his words vncleane, Mat. 15. 18 his best actions vncleane, Pro. 15. 5. but his heart 3.especially more filthy then any sinke, Ier. 17. 9. yea so filthy, that as he that was vncleane vnderunder the Law, made eueryevery thing he touched vncleane, Num. 19. 22. yea though the thing were otherwise holy, Hag. 2. 14. so is it in this case, Tit. 1. 15. VntoUnto them that are defiled and vnbelieuing is nothing pure. And thus filthy is the vnregenerate man, not in the Lords eyes onelyonly, as the Lord speaketh, Zach. 11. 8. My soule loathed them; and in the eyes of eueryevery good man, Pro. 29. 27. An vniust man is an abomination to the iust, but euen in his owne eyes also, when God shall be pleased to open them. Insomuch as the man that taketh most pride in himselfe, if the Lord should lay him naked to himselfe, would loath, and abhorre himselfe, as Iob saith he did, Iob. 42. 6.
If the Lord should break vp that sink that is in him, he would not be able to abide himselfe; as in that fearefull example of Iudas, Mat. 27. 4, 5. we may plainely see.
Now where the Spirit of God commeth, it (like water) cleanseth all things; it makes the heart cleane, the tongue cleane, the whole man cleane, The feare of the Lord is cleane, saith Dauid, Psal. 19. 9. and Ezek. 36. that which is said, vers. 25. I will powre cleane water vponupon you, and you shall be cleane, is thus expounded, vers. 26. 27. A new heart will I giuegive you, and a new spirit will I put within you, I will put my spirit within you, and cause you to walke in my statutes. The Spirit of God is this cleane water that maketh vsus cleane.
Fourthly, whereas a man before his regeneration, is as barren and vnfruitfull, as any desert, and thereunto compared, Esa. 32. 15. 16. yea as vnable to 4.do, speake or moue to any thing that is good, as a dead man is, Eph. 2. 1. Altogether vnprofitable, not one that doth good, no not one, as the Apostle speaketh, Rom. 3. 12. Where the Spirit of God comes, (like water) it makes the heart fruitfull vntounto God, it maketh our desart like Eden, and our wildernesse like to the garden of the Lord, as the Prophet speakes, Esa. 51. 3. Insomuch as though eueryevery one that hath the Spirit of God, be not in the like measure fruitfull, (for in the good ground the seed brings forth in some but thirty, in some sixty, in some an hundred fold, Mar. 4. 8.) yet eueryevery one is fruitfull in some measure: yea able to bring forth his owne fruit in due season, as the Prophet speaketh, Psal. 1. 3. Able, not onelyonly to wish well, and hauehave good motions; but to speake, and do well also.
He that was lame before, shall leape as an Hart, and the tongue of him that was dumbe before shall sing, Esa. 35. 6. yea the Spirit of God makes him that hath it, able euen in the time of heat (of persecution) to continue fruitfull, as the tree planted by the waters, that spreadeth out her roots by the riuer, which shall not see when heat commeth, but her leafe shall be greene, and shall not be carefull in the yeare of drought, neither cease from yeelding fruit, Ier. 17. 8.
This Doctrine serueth for a touch-stone for eueryevery one to try himselfe by: we Vse.all professe that we are baptized, and so washed with this water, euen borne again of water and of the holy Ghost, Ioh. 3. 5. without which we shall be as much the better for our outward Baptisme; as the wicked Egyptians were, by the Red Sea which was a type of it, 1 Co. 10. 2. (that which was the means of safety and escape vntounto Gods people, was a meanes of vtter perdition vntounto them, Neh. 9. 11,) and as they are, for the Lords Supper, that receiue it vnworthily, He that eateth and drinketh vnworthily, eateth and drinketh damnation vntounto himselfe, (saith the Apostle) 1 Corinth. 11. 29. We professe we hauehave the Spirit of God (and indeed our case is most miserable without it. If any man hauehave not the Spirit of Christ, he is none of his, Rom. 8. 9.) Let vsus try our selues by this Doctrine. If the Spirit of God be in thee indeed, thou shalt discerne it by these foure effects, wherein it is like vntounto water. 1. It will pacifie thy conscience, and free thee from the slauish feare of God, and of his wrath. 2. It will breed contentment in thy mind, by abating in thee the immoderate desire of earthly things. 3. It will cleanse thy heart and life from that filthinesse wherewith before thou wert defiled. 4. It will make thee fruitfull vntounto God, meet for thy Masters vse, and prepared vntounto eueryevery good worke, as the Apostle speakes, 2 Tim. 2. 21.
But of the vses that this Doctrine serueth vntounto, we shall hauehave occasion to speake further vponupon the 14. verse.
Lecture the second, Feb. 7. 1608.
FOlloweth now the second part of this text, viz. What this woman should hauehave done, and how shee might hauehave obtained this Water of life, she should hauehave asked of him, and he would hauehave giuen it her. If she had knowne him aright, she would hauehave asked it, and he blames her for not asking it; and if she had asked it (though she were a Samaritan, and one that for so many yeares to this present had liued in so great sin) yet would he hauehave giuen it her.
Where we hauehave first to learne. That it is not onelyonly the duty of eueryevery one Doct. 2.that would be saued, and obtain Gods grace, to ask it; but it is also the property of all that God meaneth to saue, to beg grace of God: Looke whom God purposeth to bestow his grace and saluation vponupon, they shall desire it vnfainedly, and ask it of him. EueryEvery man must ask and cry for grace; eueryevery man shall certainly do it, whom God intendeth to saue. I shall best confirme this Doctrine, by answering that which our profane hearts are apt to obiect against it.
No man can desire grace till he hauehave receiued Gods Spirit, 2 Cor. 3. 5. We Ob. 1.are not sufficient of our selues to think any thing that is good.
I answer, that this is true indeed; but yet this is the first worke of Gods Spirit, in those whom he meaneth to saue: he works in them a feeling of the Answ.need they hauehave of grace, and makes them able to cry to him for it. He first makes them poore in spirit, and mourners, meeke also and humble for that their pouerty, and then he breeds in them an hunger and thirst after righteousnesse, as we may see in that Gradation Christ vseth, Mat. 5. 3. 6. He powreth vponupon them the spirit of grace and of supplications as the Prophet speaketh, Zach. 12. 10. The spirit of grace, so soone as it entreth into the heart (so soone as the worke of grace is begun in a man) it makes him plentifull and abundant in supplicating and suing vntounto God for mercy and grace. Because ye are sonnes, (saith the Apostle, Gal 4. 6.) God hath sent forth the spirit of his Sonne into your hearts; and how doth the Spirit first shew himselfe to be entred into our hearts? surely by his crying Abba Father; that is, by making vsus cry to God as to our Father for mercy and grace.
The Lord knoweth our case well enough, and what we need, to what purpose then should we thus pray? Your Father knoweth what things ye hauehave need Ob. 2.of, before you aske him, (saith our Sauiour) Mat. 6. 8.
I answer: that is a good reason indeed against vaine babling, when (as if we had to deale with a man, that cannot know our desires, but by our words) we Answ.are more abundant in words then in affection. But though God know our wants before we ask, yet he willeth vsus, to make by prayer our desires knowne to him, euen as if he were otherwise ignorant of them. In eueryevery thing (saith the Apostle, Phil. 4. 6.) Let your requests be made knowne vntounto God, by prayer and supplication. Yea, he hath conditioned thus with vsus, that if we would hauehave any good thing from him, we must pray for it. Ask and it shal be giuen you, saith our Sauiour, Mat. 7. 7. and Ier. 33. 3. Call vntounto me and I will answer thee, and shew thee great and mighty things which thou knowest not, Pro. 2. 3, 5. If thou callest after knowledge and criest for vnderstanding, then shalt thou vnderstand the feare of the Lord.
The Lord hath determined in his eternall Counsaile who shall be saued, and Ob. 3.who shall hauehave grace. He worketh all things after the Counsaile of his owne will, saith the Apostle, Eph. 1. 11. And my prayer cannot alter his purpose: God is not as man, that he should repent, saith Samuel, 1 Sam. 15. 29.
I answer: that as God hath determined who shall be saued and attaine to Answ.grace, so hath he decreed this to be the meanes, whereby they shall attaine to grace and saluation. So that by this a man shall know, whether God hauehave purposed to saue him, if he giuegive him an heart to cry to him for it, Ezek. 36. 37. When the Lord had declared how he had decreed the returne of his people from captiuity; He addeth, I will yet for this be sought of the children of Israel to performe it vntounto them. And Ier. 29. When the Lord had promised them Verse 11. I know the thoughts that I hauehave thought toward you, euen the thoughts of peace, and not of trouble, to giuegive you an end, and your hope; he addeth, that when the time of their visitation should come, that he should execute and performe his decree vntounto them, ver. 12. Then shall ye cry vntounto me, and you shall go and pray vntounto me. So that euen as a man cannot, nor may not presume to search into Gods Counsaile, till himselfe be pleased to reueale it, nor giuegive any guesse, what God hath decreed concerning him, till he begin to execute his decree: Deut. 29. 29. The secret things belong vntounto the Lord; so can no man say that God hath purposed his saluation, till he giuegive him an heart vnfainedly to desire it.
The Lord is not of that disposition men are of, who will not giuegive vnlesse they be asked; He is farre more gracious and bountifull, and giues to them Ob. 4.that neuer asked, Esay 65. 1. I am found of them that sought me not.
I answer: that indeed we can neuer seeke to him for grace, till he by his Spirit of grace begin effectually to call vsus; but when the houre once commeth, Answ.that God hath determined to execute the decree of our election, and to call vsus, the first grace he worketh in vsus, is the Spirit of supplication, as we heard before. Therefore it is said in the same place, Esay 65. 1. I hauehave beene sought of them that asked not. Though we had no ability nor mind to aske grace of him before, yet then he makes vsus to seeke to him for it. And though the Lord be of a bountifull and gracious disposition, yet vseth he (in spirituall things especially) not to be bountifull to any but to those, vntounto whom he giues grace to seeke to him: and is not this bounty sufficient? Moses speaking of Gods maruellous goodnesse to his Church, expresseth it thus, Deut. 4. 7. What nation is so great vntounto whom the gods came so neare vntounto them, as the Lord our God is neare vntounto vsus in all things that we call vntounto him for. So Dauid setteth forth the plenteousnesse of Gods goodnesse and mercy by this, Psal. 86. 5. Thou Lord art good and ready to forgiue, and plenteous in mercy, vntounto all them that call vponupon thee. And Paul speaking of Gods bounty, saith, Rom. 10. 12. He that is Lord ouer all, is rich vntounto all that call vponupon him.
The Reasons why none can looke for grace and mercy from God, but those that aske for it, why he will be sought vntounto for it, are three.Reason.
The first of them respecteth the Lord himselfe and his glory, for God counteth himselfe greatly honoured, when his people pray vntounto him, and depend 1.vponupon him; as it is an honour to a man on earth, to be much sought vntounto, and to hauehave men rely wholly vponupon him. This the faithfull knew well, and hauehave by this consideration beene prouoked to this duty. Therefore Dauid saith, Psal. 63. 4. I will magnifie thee all my life, and lift vp my hands in thy name; when he lifted vp his hands vntounto God he magnified him: and Psal. 66. 17. I called vntounto him with my mouth, and he was exalted with my tongue. He esteemed (doubtlesse) meanely enough of his owne prayers though he thus spake; but he knew that God accounteth himselfe to be highly exalted and honoured by this, when his seruants thus seeke vntounto him. In which respect also the Church voweth this to God, as a duty whereby she knew God accounted himselfe to be much honoured, Psal. 80. 18. Quicken vsus, and we will call vponupon thy name.
The second respecteth the benefit we receiue by it; for by praying, our faith, repentance, louelove and zeale is exercised; and as the strength and vigour 2.of our bodies, is by exercise maintained and increased; so is grace also increased by exercise, Iude 20. But ye beloued, edifie your selues in your most holy faith, praying in the Holy Ghost. By exercising our faith, and repentance, and louelove, in prayer, we shall edifie our selues.
The third respects the nature of grace, for he that once hath but the least measure of a true taste of it, will esteeme it aboue all things in the world, 3.and therefore cannot chuse but earnestly desire more of it, and he that doth not desire it, contemneth it. He that hath found the true treasure, and ioyeth in it; will sell all that he hath to purchase it, Mat. 13. 44. 2. EueryEvery blessing is the sweeter to the godly, and certainer token of Gods louelove; if they can feele they hauehave obtained it by prayer. Dauid giues this for the reason of his thankfulnesse, and why Gods mercy in his deliuerance was so sweet vntounto him, why he would extoll the Lord for it, Psal. 30. 2. because he obtained it by his prayer. O Lord my God (saith he) I cryed vntounto thee, and thou hast healed me. 3. Yea though they obtaine it not, they can beare the want of it the better, if they know they hauehave prayed for it, Phil. 4. 6. 7. In eueryevery thing by prayer and supplication with thanksgiuing, let your requests be made knowne vntounto God, and the peace of God which passeth all vnderstanding, shall keepe your hearts and minds through Christ Iesus.
The Vse of this Doctrine is, first, to exhort eueryevery man to foure duties.
1. Labour for an vnfained desire of grace; for till this, thou canst neuer hauehave any assurance of thy saluation, nor receiue any grace from God: Luke Use 1.1. 53. He filleth the hungry with good things, and the rich he sendeth empty away.
2. Labour for the Spirit of prayer and supplication; for without this thou canst receiue no good thing from God, specially no grace, Iames 4. 7. Ye hauehave not, because ye aske not.
3. In the best meanes, cry and pray to God for grace; else shall they not profit thee. Thus did David, though he enioyed excellent meanes of grace, Psal. 25. 4. 5. Shew me thy wayes O Lord, teach me thy paths, lead me in thy truth, and teach me. and 119. 12. 33. Teach me thy statutes: teach me O Lord the way of thy statutes.
4. If thou euer hadst this desire, this Spirit of supplication, and feelest it decayed in thee, oh stirre it vp againe, and striue to recouer it; and herein I may say to thee, as the Apostle to them, Heb. 10. 32. Call to remembrance the former dayes; and as our Sauiour to the Angell of the Church of Ephesus, Reu. 2. 5. Remember (euen in this) from whence thou art fallen and repent. For as your desire of grace decayeth, so doth your assurance and comfort decay.
Secondly, this doctrine serueth to reproue the wicked, and shew the fearefull estate of such as are void of all desire of saluation, Psal. 119. 154. Saluation 2.is farre from the wicked, for they seeke not thy statutes. Certainely thou art yet in thy sinnes, in the state of a child of wrath. If thou say well, if God hauehave decreed to saue me, I shall do well enough: I answer, thou presumptuous foole, what hast thou to do with Gods secrets, Deutr. 29. 29. while thou continuest with…t all desire of grace, thou hast cause to feare thou art a reprobate.
But we shall make the better vse of this Doctrine, when we hauehave learned the doctrine that followeth.
We are therefore further to obserue, that as Christ telleth her, what she should hauehave done to obtaine this water of life, she should hauehave asked; so he telleth her also what he would hauehave done if she had asked, he would hauehave giuen it her: though she were a Samaritan, and a most wicked woman also.
Whence we learne, That all such as can vnfainedly desire and aske grace Doct. 3.of God, shall be sure to obtaine it. See the expresse promises of God for this: Mat. …. 6. Blessed are they that hunger and thirst after righteousnesse, for they shall be filled. Mat. 7. 8. EueryEvery one that asketh receiueth, and he that seeketh findeth, and to him that knocketh it shall be opened. Rom. 10. 13. Whosoeuer shall call vponupon the name of the Lord, shall be saued. Reu. 22. 17. Let him that is a thirst come. And whosoeuer will, let him take the water of life freely.
The reasons of this are three.Reason.
1. The infinite goodnesse of the Lord, and the earnest desire he hath of 1.the saluation and conuersion of men. See this here in Christ; he laboureth to worke this desire of the water of life in this wretched woman. So Esay 65. 1. Behold me, behold, &c. and so ver. 2. I hauehave spread out my hands all the day vntounto a disobedient people. Can he then reiect them that vnfainedly desire his grace, who is himselfe so earnest a suiter to vsus that we would seeke and receiue it.
2. The delight God taketh in, and the readinesse that is in him to accept of the prayers, and to grant the requests of his seruants, Psal. 145. 19. He will 2.fulfill the desire of them that feare him, he also will heare their cry and will saue them; specially the prayers they make for spirituall things. The speech pleased the Lord that Salomon asked this thing, 1. Kin. 3. 10. & Luk. 11. 13. How much more shall your heauenly Father giuegive the holy Spirit to them that aske him? as if he should say, that is a gift which you may be sure to obtaine if you beg it, and which is meet for your heauenly Father to giuegive. Insomuch as the Lords manner hath beene to meet his seruants as it were in the mid-way whom he hath seene comming towards him this way, and to preuent them, Esa. 65. 24. Yea before they call I will answer and while they are yet speaking, I will heare. As the Father of the Prodigall did, Luk. 15. 20. When he was yet a great way off, he saw him, and had compassion on him, and ran, &c.
3. He that desireth grace must needs hauehave the spirit, for this desire cannot come of nature, Phil. 2. 13. It is God that worketh in you both to will and to do, of 3.his owne good pleasure. Yea this is a singular grace, Ye hauehave begun (saith the Apostle, 2 Cor. 8. 10,) not onelyonly to do, but also to be willing; making it a greater grace to be willing and desirous to do well, then it is to do the thing that is good, and thereupon inferreth verse 12. If there be first a willing mind, a man is accepted according to that he hath, and not according to that he hath not. Yea, this is almost all that the faithfull hauehave, many times to comfort themselues withall, that they find in themselues an vnfained desire to please God. This was all that Nehemiah could say of himselfe, and the rest of his brethren, Neh. 1. 11. that they did desire to feare Gods name. And the Church, Esa. 26. 8. The desire of our soule is to thy name, and to the remembrance of thy holinesse; and Vers. 9. with my soule hauehave I desired thee in the night. This was Pauls comfort Rom. 7. 18. To will is present with me. They must needs be sure therefore of grace, that hauehave an vnfeined desire of it, for they hauehave it already. No man can vnfainedly desire faith, that hath not faith, nor repentance, that hath not repented, &c.
This Doctrine serueth, first for the comfort of such as mourne in Sion, because of their great want of grace. Their faith, knowledge, hatred of sinne, &c. Use 1.are so weake, that they cannot discerne them, and therefore doubt, they are not in the state of grace. Let such for their comfort apply this doctrine to themselues. Thou desirest nothing in the world more then Gods fauour and grace; thou mournest for the want of it; Be of good comfort, God accepteth graciously of this vnfained desire. Remember to thy comfort, Christ will not quench the smoking flaxe, Mat. 12. 20. Remember how he accepted the weake faith of that poore man, Mar. 9. 24. the truth whereof appeared most in a desire to belieue.
They that can but sobbe vntounto God vnfainedly, hauehave the Spirit of prayer, though they know not what to pray as they ought, Rom. 8. 26. 27. This thy desire is a certaine signe thou art in the state of grace, and that thou shalt increase in grace also. To eueryevery one that hath (and by exercising it, doth shew that he hath any measure of true grace) shall be giuen (saith our Sauiour, Mat. 25. 29.) and he shall hauehave abundance. And though thou do not yet, thou shalt be sure one day to find comfort, according to that propheticall prayer of Dauid, Psal. 40. 16. which also implieth a promise in it, Let all those that seeke thee, be glad and reioyce in thee.
For exhortation vntounto two duties. 1. That what grace soeuer any of vsus 2.want, wherein we find our selues most weake, and defectiue (as who feeles not in himselfe many defects?) we should seeke (with faith and confidence) to draw it out of the walls of saluation (as the Prophet speaketh, Esa. 12. 3.) by this bucket of hearty prayer. 2. Be in thy prayers more earnest and plentifull for heauenly, then for earthly blessings. For first, no prayer pleaseth God so well. Secondly, In no prayer thou canst hauehave so much assurance to preuaile. 3. This is the readiest and surest way, euen to obtaine earthly blessings; if thou canst seeke heauenly first and more earnestly: according to that promise, Mat. 6. 33. First seeke the Kingdome of God and his righteousnesse, and all these things shall be added vntounto yon.
For the reproofe and terrour of vngodly men. First, Is there not so much in thee as vnfainedly to desire Gods grace, and thine owne saluation? then art 3.thou certainly quite void of all grace; and consequently, in a most miserable estate. For the smallest measure of true grace, that can be in a man, is to hunger after grace in the want thereof. Secondly, This discouereth the fearefull estate of all such as shall perish euerlastingly; They must needs be all inexcusable that perish, because they did not so much as desire saluation, nay, (like prophane Esaus) they contemned it: The Lord would hauehave saued them, and they would not; as Christ complaineth of the Iewes, Mat. 23. 37. Insomuch as, in the day of the Lord, the father shall not pitie his owne child that is damned, nor the child his owne father, but euen in this that shall be fulfilled in that day which the Prophet speaketh in another case, Psal. 58. 10. The righteous shall reioyce when he seeth the vengeance.
But against all that hath beene said of this point, it may be obiected, that this is a hard and absurd Doctrine, may any man be saued that will, that desireth Obiect.saluation? is there any man so mad that would not be saued? Doe we not read of Balaans, Numb. 23. 10. and of sundry others, Mat. 7. 2…. and 25. 11. Luke 13. 24. that hauehave desired to be saued, and yet hauehave perished euerlastingly?
I answer, it is true; and I say further, that if eueryevery one that hath a kind of desire to be saued, might come to heauen, there would be but a few in hell. Answ.But this I say also, that none of all those hauehave missed of saluation, or of sauing grace that hauehave desired it vnfainedly.
Fiue differences may be obserued betweene the desires of those men, whose examples hauehave beene obiected, and the desires of Gods children.
1. They desire it not vnfainedly, because they desire it not earnestly: for they will take no paines to obtaine it, nor vse the means with any diligence: Pro. 13. 4. The sluggard lusteth, but his soule hath nought; and 21. 25. The desire of the slothfall slayeth him, for his hands refuse to worke. They will forgoe nothing for it. The rich Ruler seemed earnestly to desire saluation, Mar. 10. 17. but indeed he did not; there were other things he loued much better. When a man will pretend a desire to be saued, and yet will not leaue his whoring, drunkennesse, swearing, prophaning the Sabbath, but hates to be reformed in these, and such like things, shall we say he doth vnfainedly desire it? No, no; they that seeke him with their whole heart, will worke none iniquity, but walke in his wayes; saith Dauid, Psal, 119. 2, 3. Contrarily, the godlies desire is earnest, Ye shall seeke me, and find me (saith the Lord, Ier. 29. 13.) when ye shall search for me with all your heart.
2. They desire it not vnfainedly, because they desire it not constantly, but as by fits of an ague, and flashes of lightning: All their goodnesse is (as the Prophet speaketh, Hos. 6. 4.) as a morning cloud, and as the early dew it goeth away. Contrarily, the godlies desire is constant: My soule breaketh (saith David, Psal. 119. 20.) for the longing that it hath to thy iudgements at all times.
3. They desire it not vnfainedly, because they desire it not seasonably, but put it off till the day of saluation, and time God hath set for their conuersion, be past, when the Master of the house is risen vp, and hath shut to the doore, (as our Sauiour speaketh, Luk. 13. 25.) Whereas that which a man desireth vnfainedly and earnestly, he will seeke presently and without delay. He, whose soule thirsteth after God, will seeke him early, as Dauid speakes, Psal. 63. 1. The Kingdome of God must be sought in the first place, Mat. 6. 33.
4. They desire it not vnfainedly, because they desire it onelyonly out of the slauish feare of God, and of his wrath, When their feare commeth as a desolation, and their destruction like a Whirlewind, (saith Salomon, Pro. 1. 27. 28.) then they call vponupon God, but he will not answer them, they seeke him early, but find him not: Whereas, the godly desire it out of louelove to God, and his grace principally, as Dauid did so earnestly desire to dwell in Gods house, that he might behold the beauty of the Lord, Psal. 27. 4. And out of the louelove he bare to him for his goodnesse.
5. They desire mercy, but not grace, and freedome from their misery, which is the fruit of their sinne, rather then from their sinne, which is the root of their misery: They chuse iniquity rather then affliction, as Elihu speaks, Iob 36. 21. Whereas the godly desires as well grace, and power to repent, and to be deliuered from the power of sinne, as mercy and fauour for the pardon of his sinne. So did Dauid, Psal. 51. 10. Create in me a cleane heart, O God, and renew a right Spirit within me. Hearken vntounto me (saith the Prophet, Esa. 51. 1.) Ye that follow after righteousnesse, Ye that seeke the Lord. No man seekes the Lord and his fauour aright, but he onelyonly that followeth after, that is, doth earnestly and with his whole endeauour, seeke and desire to lead a godly life.
Lecture the third, Feb. 14. 1608. IOHN IIII. X.
FOlloweth now the third part of the Text, viz. what the reason was, she begged not of Christ this water of life: She knew not that gift of God, and who it was that said vntounto her giuegive me drinke. By that gift of God, he meaneth himselfe, (as shall appeare in the Doctrine;) and the words following are an explication of these words. As if he should say, If thou knewest that gift of God, that is, if thou knewest who it is that saith vntounto thee, giuegive me drinke, if thou knewest me, thou wouldest hauehave asked, &c.
In the words three things are to be obserued.
1. That he calleth himselfe that gift of God.
2. That he saith, the cause why she asked not the water of life of him, was for that she knew him not.
3. That he saith, if she had knowne him, she would hauehave asked it of him.
First then, in that our Sauiour cals himselfe that gift of God, we learne, That Christ is a gift of God, yea the chiefe, the greatest gift, the principall fruit of Doct. 4.his fauour that euer God gaue vntounto men. Many other excellent gifts he hath bestowed on men. A wonderfull token of Gods louelove to man it is, that he made all the creatures (whereof many are farre more glorious and excellent then himselfe) for his vse. This Dauid (when he considered it) wondered at, Psal. 8. 1. 9. So the comfortable vse of his creatures, and that gladnesse of heart, he giueth vsus, in the enioying of them, filling our hearts with food and gladnesse, as the Apostle speakes, Acts 14. 17. Is also a great gift of God, and so Salomon cals it, Eccl. 5. 18. And yet a greater gift then these it is, that he makes vsus partakers of the diuine nature, and giues vsus his spirit: The Apostle cals this an vnspeakable gift, that the Corinthians were able to yeeld a voluntary submission to the Gospell; and to giuegive chearefully for the reliefe of the poore Saints, 2 Cor. 9. 15. And Dauid, when he saw how willingly the people had offered to the building of the Temple, wonders at this grace and gift of God bestowed on them, 1. Chro. 29. 14. Who am I (saith he) and what is my people that we should be able to offer willingly after this sort? In a word, the gifts of God vponupon man, and the tokens of his fauor to him are so many and so great, as no man is able to expresse them, Psal 40. 5. O Lord my God (saith Dauid) thou hast made thy wonderfull works so many, that none can count in order to thee thy thoughts towards vsus: I would declare and speake of them, but they are more then I am able to expresse.
Yet are none of them worthy to be named in comparison of this gift: the giuing of his owne Sonne to vsus, is a farre more excellent gift, and token of his louelove, then all the rest. When the Prophet had spoken of the great ioy of Gods people, Esa. 9 3. They hauehave reioyced before thee, according to the ioy of haruest, as men reioyce when they diuide a spoile: He giues the reason of this ioy, Verse 6. For to vsus a Child is borne, to vsus a Sonne is giuen. So the Apostle comparing Christ, and the benefits we receiue by him, with Adam, and the dammage we sustaine by him: Rom. 5. Calleth Christ oft the gift of God, Verse 15. The gift is not so as the offence, for if through the offence of one many be dead, much more that grace of God, and the gift by grace: which is by one man, Iesus Christ, hath abounded vntounto many. And Verse 17. For if through the offence of one, death raigned through one, &c. So our Sauiour himselfe speakes of this, as of the greatest louelove that euer God shewed or could shew vntounto man: Ioh. 3. 16. God so loued the world, that he gaue his onelyonly begotten Sonne. And the Apostle Iohn, 1 Ioh. 4. 9. In this appeared the louelove of God towards vsus, because God sent his onelyonly begotten Sonne into the world, that we might liue through him: and Ver. 10. Herein is louelove, not that we loued him, but that he loued vsus, and sent his Sonne to be a reconciliation for our sinnes.
The reasons, whereby this may appeare to be the greatest gift that euer God gaue man, are three.
1. In respect of the Lords affection towards vsus, declared in this gift.
2. Of the benefit we receiue by this gift, and the fruits and consequents of it.
3. The freenesse of this gift. For the first, though Christ were more worth then ten thousand worlds, being in the forme of God, and one that thought it no robbery to be equall with God, Phil. 2. 6. Though he were infinitely dearer to his Father, then any of our children can be to vsus. Mat. 12. 18. His beloued, in whom his soule delighted. I was daily his delight (saith he, Prouerb. 8. 30.) duplicate page duplicate page Yet (as if we were of more worth and dearer vntounto him, then his onelyonly begotten Sonne) he gaue him for vsus, and that he might expresse his louelove to vsus, he neglected him as it were, and withdrew his affection from him, Rom. 8. 32. He spared not his owne Sonne: He caused him to take vponupon him the forme of a seruant, and to be of no reputation; Phil. 2. 7. to make vsus Kings, Apoc. 1. 6. 2 Cor. 8. 9. He being rich, for our sakes became poore, that we through his pouerty might be made rich. So that in this, it may seeme God hath respected and loued vsus aboue his own Son. 2. He caused him to be tempted by Sathan, for forty dayes together, and that in the wildernesse, (a place of great terrour) Mark. 1. 17. And surely this was a farre greater indignity, and reproch to be done to him, then it would be, to the greatest Empresse in the world, that she should be sollicited, by the basest scullion or rogue in a kingdome, to commit filthinesse with him: yea, he permitted him so farre to the power of Sathan: that he in those forty dayes carried the precious body of the Sonne of God, vp and downe at his pleasure: one while to the top of an high mountaine, Luke 4. 5. Another while to a pinacle of the Temple, Luk. 4. 9. And why did he thus giuegive his owne Sonne ouer thus farre to the power of Sathan? Surely to deliuer vsus from the power of Sathan: Hebrewes 2. 15. So that in this respect also it may seeme, he hath respected and loued vsus more then his owne Sonne. 3. He powred shame and contempt vponupon him, greater then euer any creature endured. In his life oft he endured great contempt, but specially in his death, he died the shamefull death of the crosse; hanged betweene two thieues; both before and after his execution, so many reproches and contempts were done to him, as no Chronicle can remember the like euer done to any malefactor: The whole band of the soldiers being called together, clothed him with purple; platted a crowne of thornes, and put it about his head; and began to salute him, Haile King of the Iewes: and smit him on the head with a reed, and did spit vponupon him, and bowing their knees, worshipped him (as the holy Euangelist recordeth, Mar. 15. 16. 19) We hauehave known many notorious traitors and other malefactors executed, (as for example, the gunpowder-traitors, in whose death all good subiects had cause to reioyce) but did you euer know any so reproched and insulted ouer in their death, as Christ was? In which respect, the Prophet saith of him, Esa. 53. 2. He had no forme nor beauty, he was despised and reiected of men, we hid as it were our faces from him, he was despised and we esteemed him not: and himselfe complained in the person of Dauid (that was a type of him) Psal. 22. 6. I am a worme and not a man, a shame of men, and the contempt of the people. And why did God powre this contempt on his own Son? Surely to deliuer vsus from that shame and confusion that did iustly belong vntounto vsus, To vsus belongeth confusion of face, (O Lord) to vsus belongeth confusion of face, (saith the Prophet) Dan. 9. 7, 8. So that in this also it may seeme the Lord hath respected and loued vsus aboue his owne Son.
4. He made him to be sinne which knew no sinne, 2 Cor. 5. 21. As if from the soale of his foot to the crowne of his head, nothing had beene whole on him, but wounds and swellings, and sores full of corruption, as the Prophet speakes in another case, Esa. 1. 6. imputing to him, and (as it were) clothing him with all the drunkennesses, adulteries, murders, blasphemies, of all the Elect, througout the world. And why did he thus make him sinne? surely to make vsus free from all sinne, thas we might be made the righteousnesse of God in him, 2 Cor. 5. 21. So that in this also it may seeme the Lord hath respected and loued vsus more then him.
5. Lastly, he made him a curse for vsus, Gal. 3. 13. so as (for a time) nothing could be seene on him, but the curse of God; no signe of his fauour at all. He was in the garden in such sorrow and feare, as that he was faine to desire poore weake men to watch with him, Mat. 26. 36. and that he shed many teares, cryed out and roared with strong cryes, Heb. 5. 7. and sweat water and bloud, Luke. 23. 44. and vponupon the Crosse, the curse of God was so heauy vponupon him, that he cryed, Mat. 27. 46. My God, my God why hast thou forsaken me? so that that which is said in another case, of the Church, Lam. 1. 12. that might our Sauiour hauehave said at that time, Behold and see if there be any sorrow like vntounto my sorrow which is done vntounto me, wherewith the Lord hath afflicted me in the day of his fierce wrath. And why was hee thus accursed? Surely he was made a curse for vsus, that the blessing of Abraham might come vponupon vsus, saith the Apostle. Gal. 3. 13, 14. he endured the sorrowes and terrours of hell, that we might be brought to the ioyes of heauen. So that in this also, it may seeme, the Lord hath respected and loued vsus more then his owne Sonne.
Let no man thinke, that I hauehave strayned my selfe, to amplifie this matter more then needed; no, if I had The tongues of men and Angels, I were not able, suficiently to expresse vntounto you; the louelove of God to man in bestowing this gift: and therefore the Apostle saith, the Angels wonder at, and desire to pry into this mysterie, 1. Pet 1. 12. Yea the Prophet saith, that the Lord himselfe (a wondring at his own louelove in this gift) shall call Christs name wonderfull, Esa. 9, 6. The Lord might hauehave forborne to create vsus; or when we were created, he could hauehave preserued vsus from falling: and when we were fallen, he could without this cost (this gift and price) hauehave redeemed vsus; but then he should not sufficiently enough hauehave declared his louelove to mankind.
The second reason whereby this may appeare to be the greatest of all gifts, 2.is in respect of the benefit we receiue by the gift, and the fruits and consequents of it.
For first, whereas all worldly benefits, yea and many excellent gifts of Gods spirit also a man may enioy and perish with them; as Esau, Saul, and Iudas did, this whosoeuer receiueth can neuer perish, Iob. 3. 16. whosoeuer beleeueth in him, shall not perish but hauehave life euerlasting.
2. All other gifts and benefits proceed from this, as from their fountaine, or else they are no blessings, nor can doe vsus any good. Earthly blessings we hauehave no title to, neither can they doe vsus any good, without wee hauehave him also, and them for him, and his sake, him hath he appointed heire of all things, saith the Apostle, Heb. 12. and God hath created them to be receiued with thanksgiuing (saith he, 1. Tim. 4. 3) of them which beleeue and know the truth; nor spiritual blessings neither, he hath blessed vsus with all spirituall blessings in heauenly places in Christ, saith Paul, Eph. 1. 3. in which respect also the Apostle saith, that for all blessings we must giuegive thankes to God the Father by him, Col. 3. 17. and Heb. 13. 15. By him let vsus offer the sacrifice of prayse to God continually.
3. If we hauehave this gift, we may be sure, neuer to want any other blessing that shall be good for vsus, how shall he not with him also, saith the Apostle, Rom. 8. 32, freely giuegive vsus all things? and so saith our Sauiour also, Mat. 6. 33. seeke you first the Kingdome of God and his righteousnes, and all these things shall be added vntounto you.
The third reason whereby this may appeare to be the greatest of all gifts, is in respect of the freenesse of this gift. This giues great price and value to eueryevery gift; the more free it is, the more it is esteemed. Now of all the gifts that euer God bestowed vponupon man, this was the freest gift.
First, nothing (neither the good workes he fore-saw we should doe, nor the faith he fore-saw we should hauehave) mooued him at the first to finde out this way for our saluation, and to purpose to bestow this gift vponupon vsus, but his owne good pleasure onelyonly and free grace, He predestinated vsus vntounto the adoption of children by Iesus Christ vntounto himselfe, saith the Apostle, Ephe. 1. 5. according to the good pleasure of his will.
2. Nothing mooued him to giuegive and bestow this gift vponupon vsus, but his owne good pleasure and free grace: for what was there in them, vponupon whom he b…stowed it, to deserue it by? Consider who they were. He bestowed not his gift onelyonly vponupon some rare persons for their pietie and holinesse, as Abraham, Iob, Mary (though if he had, it had beene free enough, for there was nothing in them to deserue it) but vponupon vsus all, Rom. 8. 32. vponupon the world, Ioh. 3. 16. and what could there be in the world to deserue such a gift, …. Ioh. 5. 19. The whole world lies in wickednesse. It is therefore to be obserued, that the Lord (that the freenesse of this gift might be the better acknowledged) sent his Sonne at that time, when all things in the Church and Commonwealth, amongst his owne people, were most corrupt and out of order. This greatly amplifies the louelove of God in this gift, Rom. 5. 8. God commendeth his louelove towards vsus, in that when we were yet sinners (and enemies also, ver. 10.) Christ died for vsus.
Thirdly, nothing he requires at our hands for the making of this gift our owne, but onelyonly that we should feele the need of it, and receiue it at his hands. He cryes, Esa. 55. 1. Hoe, eueryevery one that thirsteth come, and Ioh. 1. 12. as many as receiued him, to them he gaue power to become the Sons of God.
The Vse of this doctrine is.
First, to teach vsus not to rest contented, nor to blesse our selues, in any blessing Vse. 1or token of Gods fauour we hauehave receiued, till we be assured, that God hath giuen vsus his owne Sonne. This is the only sound cause of ioy, Esa. 9. 3. 6. esteeme basely of all other things in comparison of this, as Paul did Phil. 3. 8. no other blessing may giuegive vsus iust cause of ioy but this onelyonly, Luke. 10. 20. in this reioyce not, &c. but rather reioyce because your names, &c. for this is the onelyonly certaine and infallible argument of Gods fauour, no outward thing can assure thee of it. No man knoweth either louelove or hatred, by all that is before them, all things come alike to all, saith Salomon. Eccl. 9. 1, 2. Esau had all outward blessings, in farre greater plenty then Iacob had, and yet (as it is said, Mal. 1. 3. Rom. 9. 13.) God hated him. Then onelyonly shall we be truly thankefull to God, and louelove him heartily, when we can be perswaded he hath so loued vsus, as to redeeme vsus by his Sonne from hell, when we can say to him, as Dauid doth, Psal. 86. 12, 13. I will praise thee, Oh Lord my God, with all mine heart, and I will glorifie thy Name for euermore. For great is thy mercy toward me, and thou hast deliuered my soule from the lowest hell.2
2. To confirme vsus against desperation. Hath the Lord so loued the world that he gaue his Sonne to that end, that whosoeuer &c. (not excepting, nor excluding thee, but offering him vniuersally) Iohn 3 16. 2. Yea commanded that to thee in particular, in the Ministery of the Gospel he should be offered, Marke 16. 15. Preach the Gospell (saith he) to eueryevery creature. 3. Yea, commanded thee in particular, to beleeue that he belongs to thee, that he dyed for thee. 1. Iohn 3. 23. This is his commandement that we should beleeue &c. 4. Requiring nothing at thy hands, to make this gift thine owne, but onelyonly to accept and take it at his hands, Iohn 1. 12. 5. So desirous, that thou mayst hauehave the benefit of this gift, that he hath reuealed in his word, that of all thy sins and rebellions, he takes this for the worst, and accounteth it the most hainous, if thou wilt not beleeue, and take this gift of him. The Holy Ghost shall conuince the world, saith our Sauiour himselfe. Iohn. 16. 9. Of sinne, because they beleeue not on me, and wilt thou yet doubt, that he loueth thee not, wilt not thou beleeue, that he meaneth as he sayeth? and that in this inestimable louelove of his, he had respect vntounto thee, as well as vntounto any other.
3. To teach vsus to inquire, how we may know, that this gift belongeth 3to vsus; the rather, because it is certaine, it belongs not to all. Iohn. 17. 9. I pray not for the world, no, not to all that pretend title to it, and seeme very that it is theirs. Mat. 7. 21. Not eueryevery one that saith Lord, Lord, shall enter into the Kingdome of heauen.
Three notes we shall try by, whether we hauehave indeed receiued this gift.
1. No man ordinarily comes to Christ till the law hath schooled him, and brought him to Christ: Gal. 3. 24. till then we are like the Laodiceans, Reuel. 3. 17. wee say that we are rich, and increased with goods and hauehave need of nothing; wee know not that wee are wretched and miserable, and poore, and blind, and naked, till then wee are so proud that we will neuer craue, nor stretch out, or open our hand to receiue this gift: First we must be poore in spirit and mourners for that, before euer we can hunger and thirst, &c. as appeareth by our Sauiours gradation, Mat. 5. 3. 4. 6.
2. So soone as we hauehave receiued Christ, we hauehave receiued also the Spirit of Adoption. Rom. 8. 15. And as so soone as he was in the shippe, all was calme and quiet: Mat 14. 32. so shall we find that vponupon the receiuing of Christ our hearts will be at peace: Rom. 5. 1, Being iustified by faith we hauehave peace with God.
3. So soone as we hauehave receiued Christ, we hauehave receiued also the Spirit of sanctification. 2. Cor. 5. 17. If any man be in Christ, he is a new creature. And howsoeuer a man may receiue all other gifts from God, and neuer louelove him; but euen set their mouth against the heauens, as the Prophet speaketh, Psal. 73. 9. Yet, this can none receiue, but he shall louelove the Lord deerely, and study how to honour, and shew himselfe thankfull vntounto him. See this in Dauid, Psal 18. 1. I will louelove thee O Lord my strength; 2. the Lord is my God, &c. and Psal. 116, 1. I louelove the Lord, because he hath heard my voice and my supplications, and the occasion of those supplications, the hearing whereof made him so to louelove the Lord, he expresseth, verse 3. The sorrowes of death compassed me, and the paines of hell got hold vponupon me, I found trouble and sorrow. He that hath truly felt (being schooled and nurtured to it by the ministry of the Law) his owne miserable estate by nature, and hath receiued by faith this assurance, that Christ hath ransomed him from it; (hath receiued this gift) can not chuse but louelove the Lord dearely for it.
Lecture the fourth, Feb. 21. 1608. IOHN IIII. X.
THe last day, beginning to speake of the cause that our Sauiour giueth, why this woman did not aske of him the Water of life (which was the third generall part of this text) she knew not that gift of God, nor who it was that said, &c. I told you, there were 3. points to be obserued in these words. 1. That he calleth himselfe that gift of God. 2. That he saith, the cause why she asked not this Water of life of him, was for that she knew him not. 3. That he saith, if she had knowne him, she would hauehave asked it of him. The first …f these three points we finished the last day, and learned from it, that Christ is the chiefe, the greatest gift, the principall token of his louelove, that euer God gaue vntounto men. It followeth now, that we come to the two last points:
1. That hee saith, the cause why she asked not, was that she knew him not.
2. That he saith, if she had known him, she would hauehave asked.
In the first we must obserue, that our Sauiour saith, the cause why this woman made no vse of him, made no reckoning of that Water of life, which he had to bestow, was for that she knew him not: and from thence we learne: That ignorance is a chiefe cause of all prophanesse, and contempt of Gods grace.
This we shall find noted of them that hauehave beene notoriously profane; the reason why they refused to serue God, and asked what profit they should hauehave by praying to him, is said to be this, that they knew him not, for so they said, Iob 21. 15. Who is the almighty, &c. and Psal. 10. 4. When Dauid had said, the wicked is so proud that he seeketh not for God, he giueth this for the reason, he thinketh alwayes there is no God. Neither is it so onelyonly with notorious Atheists, but with eueryevery naturall man, euen the ciuillest man in the world, whom you see carelesse in religion, and a contemner of grace, his ignorance is the cause of it. The cause why the heathen did not call vponupon God, Psal. 79. 6. is said to be this, that they knew him not, Rom. 3. 11. There is none that vnderstandeth, there is none that seeketh God, Eph. 4. 18. What makes all the Gentiles strangers from the life of God? Hauing their vnderstanding darkened, they are strangers from the life of God, through the ignorance that is in them.
If men knew, and were perswaded of the comfort that is to be found in godlinesse, and the reward thereof, they could not but desire and louelove it. So men feare not hell, for that they fore-see it not, if they could see that pit open, if they knew and belieued the torments that the damned doe endure in it, they would certainely feare it, and the way that leadeth to it.
The reason of the Doctrine is euident, euen in nature, for the will and affections Reason.are moued by the vnderstanding; that sits at the sterne in the soule of man. A man can neither feare, nor louelove, nor desire, nor hate, nor ioy, nor grieue, for any thing, but according to the apprehension he hath of it in his vnderstanding. That is the reason, why the Scripture imputes all the sinnes of Gods people, to the errour of the mind, all their sinnes are called the errors of the people, Heb. 9. 7. As at the first Satan drew Eue to sinne by deceiuing her, 1. Tim. 2. 14. So hath he done all her posterity euer since. Sinne deceiued me, saith the Apostle, Rom. 7. 11. Therefore the Lord in his word makes it the first and greatest worke of grace to reforme the mind and vnderstanding: Rom. 12. 2. Be ye changed by the renewing of your mind. Col. 3. 10. The new man is renewed in knowledge. And there is great cause why this should be acknowledged to be so, because the imaginations, and thoughts, and conceits of the mind, are, as the Apostle cals them, 2. Cor. 10. 4. 5. Those strong holds, and those high things within vsus that are exalted against the knowledge of Christ. Yea, knowledge is the root and fountaine of all other graces, 2. Pet. 1. 2. Grace be multiplied vntounto you through the knowledge of God, and Vers. 3. His diuine power hath giuen vsus all things that pertaine to life and godlinesse; through the knowledge of him that hath called vsus to glory and vertue.
The first vse of this doctrine is, to perswade eueryevery man of the euill and danger of ignorance, of the great necessity of seeking the knowledge of Gods Use 1.Word. Shall all men thinke it necessary to take paines for skill and knowledge how to liue here, and shall any be so farre giuen vp to a reprobate mind, as to thinke there is no danger to liue in the ignorance of Gods Word? that there is no paines nor care to be taken for attaining the knowledge of Gods Word? Yet (because many are of that mind) I will in few words endeauour to shew them the danger of this ignorance.
1. He that wanteth the knowledge of Gods Word, can neither hauehave true patience, nor comfort, nor hope in any affliction, Rom. 15. 4. Through patience and comfort of the Scripture, men come to true hope; Experience teacheth this; that all ignorant men like to Foelix, Act. 24. 25. are apt to tremble, (when once the conscience is awakened) at the very thought of death and iudgement. That made Dauid say, Psal. 94. 12. Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law. As if he should say, it is a great happinesse for a man that is in affliction to hauehave vnderstanding, and to be instructed by the Lord in the knowledge of his Word.
2. He that wanteth the knowledge of Gods Word, is still in the power and dominion of Sathan, as is plaine by that speech of Christ vntounto Paul, Act. 26. 18. I send thee (saith he) to turne them from darknesse to light, and from the power of Satan vntounto God. In which respect also Satan is called, Eph. 6. 12. the Ruler of the darknesse of this world, Satan leadeth such whither he will, 2. Tim. 2. 25. 26. And (as the Prouerbe is, the blind swalloweth many a flie) so certainly such swallow many a great sin, without any scruple or remorse for it.
3. He that wanteth the knowledge of Gods Word, can neuer go to heauen; but must needs perish eternally; God brings all to heauen by knowledge, he wil hauehave all men to be saued (saith the Apostle, 1. Tim. 2. 4.) and to come vntounto the knowledge of the truth. God hath said, none that want knowledge, shall come there, My people perish for want of knowledge saith the Lord, Hos. 4. 6. Yea God hath sworne it, They hauehave not knowne my wayes (saith the Lord) Psal. 95. 10. 11. Unto whom I sware in my wrath that they should not enter into my rest.
But because men hauehave many figge-leaues to couer their shame in this point, and many conceits, whereby they blesse themselues, against all that may be said against them for their ignorance. I will shew you how the Holy Ghost in the Word, driues them by all their shifts, and thrusts them out of their starting holes.
1. One blesseth himselfe in this; that though he hauehave no Scripture-learning, yet he is iust in all his dealings with men, and leadeth as honest and vnblameable a life as the best. Yea, but the Scripture saith, thou must ioyne to thy vertue knowledge, or it is nothing worth, 2. Pet. 1. 5.
2. Another in this, that he hath more then so; he hath not onelyonly ciuill honesty, to commend him to men; but he vseth also to pray, and shew deuotion toward God: yea, but the Scripture saith, thy prayer can doe thee no good, while thou art void of the desire of knowledge, it is but the sacrifice of fooles, Eccl 5. 1. Pro. 28. 9. He that turneth away his eare from hearing the law, euen his prayer shall be abominable.
3. Another in this, that he thanks God he hath a good mind, a good meaning, and intent to please God, as good and as vpright an heart toward God, as the best: but the Scripture saith, the man that wants knowledge, cannot hauehave a good mind nor a good meaning, Pro. 19. 2. Without knowledge the mind is not good.
The Scripture teacheth vsus, that vprightnesse of heart and knowledge are inseparable, there can be no vprightnesse of heart, where there is no knowledge: their good meanings and intentions will not bring any to heauen. The true Religion and way to heauen, is called the way of vnderstanding, Pro. 96.
4. Another blesseth himselfe in this, that yet this is his comfort, that Christ died for sinners, and he trusts to be saued by Christ, though he care not for the meanes of knowledge, he saith with them, 1. Cor. 1. 12. I am neither of Paul, nor Apollo, nor Cephas, I depend not on, nor care for any Ministery, I am of Christ. But the Scripture saith, that no man can say that he is in Christ, till he hauehave knowledge, Ioh. 12. 46. I am come a light into the world, that whosoeuer belieueth in me, should not abide in darknesse. No man can be iustified by Christ, or obtaine any benefit by him that is void of knowledge, By his knowledge shall my righteous seruant iustifie many, saith the Lord, Esa. 53. 11.
5. Another ignorant man comforteth himselfe in this, that yet God is mercifull: and he trusteth to be saued through Gods mercy. But the Scripture saith, none shall hauehave benefit by Gods mercy, that is void of knowledge, Oh continue thy louing kindnesse to them that know thee, saith Dauid, Psal. 36. 10. Esa. 27. 11. It is a people of no vnderstanding, therefore he that made them will not hauehave mercy on them.
6. Another in this, that he hopes, God will not looke, that he should hauehave this knowledge of the Scripture; for he through his education and age is vnlearned, and simple, and vnable to learne. But the Scripture saith, He that is skilfull and wise enough in the things of this life, and can vnderstand and beare away other things (as ballads and foolish songs) and yet is too weakeheaded to conceiue in any measure of the Word of God, shall neuer be excused by his simplicity before God; He that is wise to do euill, but to do good hath no knowledge, as the Lord complaineth, Ier. 4. 22. Yea, how simple soeuer thou art, if thou hadst the feare of God, and an honest heart, thou mightest attaine to the knowledge of the Word: for in this very point the Scripture hath an excellency aboue all other learning, Pro. 1. 4. Psal. 119. 130. It giues vnderstanding to the simple.
If this beso; how miserable is the state of the most of the people in all Application.places of the land? Surely such, as if we had the same mind in vsus that was in Christ; it would make our bowels to yearne within vsus as his did, Mat. 9. 36.
For first, they are extremely ignorant, and it may be said of them, as Acts 17. 23. They worship an vnknowne God, they worship the true God ignorantly. Examine them, and aske whether they know themselues to be sinners, they will answer (in generall it may be) all men are sinners. But try them in particular, and you shall find that they know not what sinne is, they know not any commandement which they hauehave broken. Ask them whether they be assured that they shall be saued; their answer will be no, none can be sure; but they hope well. Aske them how they hope to be saued, some will answer by their good deeds; others by Gods mercy. Tell them that God is iust, as well as mercifull, and aske them how they hope to hauehave his iustice satisfied: their answer will be, they cannot tell, they are not learned.
Aske them what Christ is? their answer will be, a man I trow; if you aske was he no more? They will say, yes he was more; aske what more? then they will say that is too deepe a question, they were neuer asked the like before.
2. Yea they are not onelyonly so extremely ignorant, but they desire not knowledge nor the meanes thereof, but say vntounto God in their hearts like those, Iob 21. 14. Depart from vsus, for we desire not the knowledge of thy wayes. If they be thus questioned withall (though by their Minister) yet they are all the while, like the fish out of the water, desirous as may be, to be rid of his company: yea they louelove their foolishnesse and ignorance, they hate and despise, flout, and scorne all meanes of knowledge, and such as seeke after them, as the Holy Ghost speaketh, Fooles despise wisdome and instruction (saith Salomon, Pro. 1. 7. and Ver. 22.) How long ye simple ones (saith he) will ye louelove simplicity, and the scorners delight in their scorning, and fooles hate knowledge: They hate knowledge you see, yea they hate it with a perfect hatred; and this is that, that makes their estate so fearefull, Pro. 1. 28. 29. They shall seeke me early, but shall not find me, for that they hated knowledge. This is that that will cause the Lord to deny them all comfort of his mercy, when they shall most desire it, because they hated knowledge and the meanes thereof.
The second vse of this doctrine is, for the direction of eueryevery one, whom God hath charged with the care of other mens soules; to labour first in this; 2.to bring them to knowledge, till then, they can hauehave no good affection, no desire or care of their saluation.
1. The Minister is bound to labour in this, to bring the people to knowledge; and therefore bound to teach diligently, 2 Tim. 4. 2. and to teach plainely also. The Leuites caused the people to vnderstand the Law (Neh. 8. 7. 8.) they read in the booke, in the law of God distinctly, and gaue the sense, and caused them to vnderstand the reading. Thinke it not enough to tickle the eare, or to moue the affections, but lay a good foundation of Doctrine, teach soundly and substantially, Reproue, rebuke, exhort with all long-suffering and doctrine (saith the Apostle, 2. Tim 4. 2.) Doctrine must be the ground and foundation of all exhortations and reproofes. Yea he must catechise as well as preach, 1. Cor. 3. 2. He must giuegive milke to the babes, as well as strong meat to growne men.
2. The Magistrate is bound to see that the people be taught and instructed, this was Iehoshaphats care, …. Chron. 17. 7. Yea he is bound also to compell them to the vse of the meanes of knowledge, Luke 14. 23. Compell them to come in, saith the Lord to his seruant, and the Magistrate is Gods seruant as well as the Minister is in this worke.
3. The Master of the family is bound to vse all meanes, to bring them that are vnderunder him, to knowledge. Traine vp a child in the way he should go in (saith the Lord to the parent, Pro. 22. 6. and Deut. 6. 7.) Thou shalt teach my words diligently to thy children. Parents (we see) are bound themselues to instruct their children in religion; yea and they must also bring them to the publike meanes of knowledge, as is plaine by the fourth commandement, Exod. 20. 10.
4. EueryEvery Christian is bound, to seeke by all meanes, to draw others to knowledge, Col. 3. 16. Teach one another. Yea he is bound to perswade them also vntounto the meanes of knowledge, saying, as, Esa. 2. 3. Come ye, let vsus go vntounto the mountaine of the Lord, and as Philip did to Nathanael, Ioh. 1. 46. specially his friends and kindred, as Cornelius did, Act. 10. 24.
We all complaine of the prophanesse of the people, and of their contempt Application.of the Word. The Minister complaines of the stubbornesse, and vnthankfulnesse of his people; and of their prophanesse and contempt of the Word, in his Ministry. The Magistrate also finds cause oft times to complaine of the ouer-much pronesse of the people to naughtinesse; of the increase of thieues and murderers. The parents, of their childrens vnnaturalnesse, disobedience, and riot. The master, of his seruants idlenesse, vnfaithfulnesse, and stubbornesse. All men of the badnesse of the times, and that small fidelity, and louelove, and piety, that is to be found among men. But few or none looke to the cause, and fountaine of all this, few or none lay any part of this vponupon themselues; we may complaine in this case, as the Prophet doth, Ier. 8. 6. No man repenteth him of his owne wickednesse, and neglect of duty, no man saith, what hauehave I done, hauehave not I beene a great cause of all this? The cause of all this is the want of the knowledge of God, There is no knowledge of God in the land, and that is the chiefe causes why by swearing, and lying, and killing, and stealing, and committing adultery, men breake out, and bloud toucheth bloud, as the Prophet complaineth, Hos. 4. 1. 2. And because there is in men naturally, neither knowledge, nor desire of it, but a scornefull contempt and hatred of it, eueryevery one of vsus in our places, should hauehave done as much for them, as the friends of the Palsy-man did, Mar. 2. 3. We should hauehave done what we could to bring them to the meanes of knowledge, as they did take great paines to bring him to Christ (who had otherwise neuer come to him) Mar. 2. 3. And if we had done this for them with as good a heart as they did that, for that poor man, we should hauehave no cause to doubt, but Christ would hauehave had been as ready to accept and blesse our labour in it, as he was theirs, of whom it is said, Ver. 5. that Christ when he saw their faith, did as much for the poore man as they desired, and more too; for he not only cured him of his palsy, and restored life and sense to the members of his body, but pardoned his sin, and so reuiued his soule also. And certainly on the other side, if we hauehave not doue our endeauour to bring them to knowledge, we hauehave made our selues guilty of all their sinnes.
The third vse of the Doctrine is, to perswade vsus to a diligent vse of all meanes, that may bring vsus to knowledge. I say to the vse of all Vse 3.meanes.
1. Hearing, of which our Sauiour saith, Mar. 4. 24. that proportionable to our frequency and diligence in it, our growth in knowledge and grace shalbe. With what measure you mete (saith he) it shalbe measured to you againe, And to you that heare shall more be giuen. 2. Reading, by the diligent vse whereof the Lord saith, Deut. 17. 19. We shall learne to feare him, and to keepe all the words of his law. 3. Conferring and questioning with others, wherein while the Disciples that were iournying towards Emaus, did reuerently and deuoutly exercise themselues, Christ drew neare and ioyned himselfe vntounto them, and opened the Scriptures vntounto them, as we read, Luk. 24. 15. 32. Yea we are to be perswaded to the diligent vse of these meanes. If we desire knowledge, and louelove it indeed, and be perswaded of the danger of ignorance, we will vse these meanes with diligence and care, we will heare ordinarily and constantly, Watching daily at my gates, waiting at the posts of my doores, as the wisdome of God speaketh, Pro. 8. 34. 2. When we heare we will giuegive diligent attention, and marke how the Doctrine that is deliuered, ariseth from the text. Whether the proofes be rightly alleaged, and do naturally and soundly confirme that they are alleaged for. How the exhortations and reproofes that are giuen, are grounded on the Doctrine. Such a hearing is required of them that desire knowledge, Esa. 55. 2. 3. Hearken diligently vntounto me, incline your eare, and come vntounto me, heare and thy soule shall liue.
3. Be carefull to remember that thou hearest, Hide my commandements with thee, saith Christ, Pro. 2. 1. And we ought to giuegive earnest heed (saith the Apostle, Heb. 2. 1.) to the things which we hauehave heard, least at any time we should let them slip.
4. Meditate, and call it to mind, after thou hast heard, Thou shalt meditate in the booke of the Law (saith the Lord to Ioshua chap. 1. 8.) day and night, that thou maist obserue to do according to all that is written therein. q. d. Thou shalt neuer attaine to that knowledge of the Word, as will bring thee to a conscionable practice of it, vnlesse thou vse to meditate of it when thou hast read it or heard it. And it is made a note of the godly man, Psal. 1. 2. That his delight is in the Law of the Lord, and he doth meditate in it day and night. q. d. He that delights in it, cannot chuse but meditate much in it; and none but he that doth so, can keepe himselfe from walking in the counsell, &c.
5. Pray heartily to God for his blessing vponupon all the meanes thou vsest to obtaine knowledge by. If thou cryest after knowledge (Prou. 2. 3. 5.) and liftest vp thy voice for vnderstanding; then shalt thou vnderstand the feare of the Lord, and find the knowledge of God. Therefore Dauid (though he were much giuen to reading and meditation and all other good meanes of knowledge, yet) vsed to cry oft to God for this grace, Psal. 119 26. 27. Teach me thy statutes, make me to vnderstand the way of thy precepts.
To reproue such, and discouer their contempt of knowledge, that vse not the meanes; or not all the meanes; or vse them not with any care and diligence: Application.neuer take the bible into their hands; at least, read it not constantly; heare, either not at all, or not ordinarily, or not diligently, cannot endure to talke of religion. Many of these pretend, that though they follow not, nor care for Sermons, nor read much, yet they thanke God they hauehave knowledge enough for their saluation. But these men will one day find, that this knowledge they hauehave thus of themselues; without the ordinary meanes of instruction, shall doe them no good, Ier. 10. 14. EueryEvery man is a beast by his owne knowledge, and sauing knowledge can neuer be attained vntounto without instruction, Pro. 8. 33. Heare instruction and be wise, and refuse it not, he onelyonly loueth knowledge that loueth instruction, Pro. 12. 1.
Lecture the fift, Feb. 28. 1608.
WE hauehave already heard that in the third part of this Text, (viz. the cause why this woman of Samaria asked not of Christ the water of life, She knew not that gift of God, and who it was that said vntounto her, giuegive me drinke,) three points were to be obserued.
First, that Christ calleth himselfe that gift of God.
Secondly, that he saith, the cause why she made no vse of him, was for that she knew him not.
Thirdly, that he saith, if she had knowne him, she would hauehave asked of him, and he would hauehave giuen her the water of life.
Of these three points, the two first we hauehave already handled. Now it remaineth that we come to the third and last.
Whereas therefore our Sauiour saith of this woman that was a Samaritan, and one of the worst of all the Samaritans) that if she had knowne that gift of God if she had knowne him, she would hauehave made vse of him, euen this vse; she would hauehave asked of him the water of life. We learne, That whosoeuer Doct. 6.knowes Christ aright, cannot chuse but feele in himselfe the want of grace, and earnestly desire it.
This Doctrine, and this speech of Christ, vponupon which it is grounded, at the first hearing, may seeme strange and incredible; for certaine it is, many hauehave knowledge; that neither hauehave grace, nor any true desire of grace: but are as vngracious men as liue in the world, and that makes the Apostle to speake so contemptibly of knowledge, We know (saith he, 1 Cor. 8. 1.) that we hauehave all knowledge; knowledge puffeth vp.
Yea, 2, A man may hauehave the knowledge of the Scriptures, and of those holy things that are contained in them (which of all knowledges is the most excellent, I hauehave more vnderstanding (saith Dauid, Psal. 1 19. 99.) then all my teachers: for thy testimonies are my meditation.) and yet be void of all grace, and all desire of grace too, Ioh. 7. 48▪ 49. The people that knew not the Law, had more desire of grace then the learned Pharisees.
3. A man may euen hauehave the knowledge of Christ, and yet be void of grace; Sathan himselfe wants not the knowledge of Christ, as appeares, Mar. 1. 24. Yea the most certaine and vndoubted knowledge, for he beleeues also, I am. 1. 19.
4. Yea, there is a kind of kingdome, which (of all the corruptions that are in the nature of man) is the greatest impediment, and barre vntounto sauing grace, Rom. 8. 7. The carnall mind (and wisdome of the flesh) is enmity against God, for it is not subiect, &c. Esa. 47. 10. Thy wisdome and thy knowledge it hath peruerted thee. In which respect it is noted as a wonder, Act. 6. 7. That a great company of the Priests were obedient to the faith.
But this knowledge which I hauehave now spoken of, is not true and sanctified knowledge; but knowledge falsly so called, as the Apostle speakes, 1. Tim. 6. 20. Wonder not, that that which the Scripture calleth knowledge, I deny to be true knowledge; for so doth the Holy Ghost in many places. Our Sauiour Mat. 11. 25. speakes of some that were wise, and men of vnderstanding (in the Scriptures he meanes) and yet the mysteries of Gods Kingdome were hidden from them, and Paul, 1. Cor. 8. 1. 2. Speakes of some, that hauehave knowledge, and yet know nothing as they ought to know. And though it be said of all the Iewes, Rom. 2. 18. That they knew the will of God, and approued the things that were excellent, in that they were instructed in the law, yet doth the Lord oft complaine of the Iewes, that they had no knowledge. Hos. 4. 1. 6. Rom. 10. 2.
But he that knoweth Christ aright, cannot chuse but feele in himselfe the want of grace, and earnestly desire it. See the proofe of this in the description our Sauiour maketh of a true Christian, Mat 5. 3. 6. (he is poore in spirit; he mourneth, for that he is meekned and humbled thereby; he hungreth and thirsteth after righteousnesse) and in the experience of all that hauehave best knowne Christ and hauehave been most assured of Gods fauour in him. Dauid knew Christ well, and see what want of grace he felt in himselfe, and the desire hee had of it, As the Hart brayeth for the riuers of water, so panteth my soule after thee O God, Psal. 42. 1. Paul knew Christ well, and see the feeling he had of the want of grace in himselfe, and desire he had to it. To will is present with me, saith he, Rom. 7. 18. q d. I would faine doe better I would faine hauehave more grace, and verse 24. ô wretched man that I am, who shall deliuer me from the body of this death? q d. how faine would I be deliuered from this corruption that cleaueth so vntounto me. And Phil. 3. 10. he professeth his earnest desire was to know Christ and the power of his resurrection: that is, to know him better and better eueryevery day.
The reason why, men that before felt no want of grace in themselues, when once they know Christ aright, fe…le the want of nothing so much, hunger and Reason.thirst after nothing so much as Gods grace, is this; that, 1. their regeneration (as well as their knowledge) is vnperfect, 1. Cor. 13. 9.1.
2. The true knowledge of God, is like vntounto the light, yea to a maruallous light, 1. Pet. 2. 9. and the nature of light is to discouer and make all things manifest, 2.Eph. 5. 13. and consequently they that hauehave most grace and sauing knowledge in them, must needs discerne better the want of grace in themselues, then they that want grace can doe.
The vse of the Doctrine is, first to kindle in vsus a desire of sauing knowledge, and an earnest endeauour to obtaine it by the vse of all the good meanes God hath appointed.
For first, as a man can hauehave no assurance of his Election, till he feele that the Lord doth effectually call and conuert him, and so execute his eternall decree of electing him within himselfe: so this is one of the first works of Gods grace, whereby a man shall perceiue that he is actually elected, when God workes knowledge in him, and an endeauour to increase in knowledge, Hos. 6. 2. After two dayes he will reuine vsus, and in the third day he will set vsus vp, and we shall liue in his sight. ver. 3. Then shall wee hauehave knowledge, and endeauour our selues to know the Lord, Hast thou no knowledge? no endeauour after knowledge? surely God hath not yet begun to reuiue thee, but thou remainest dead in thy sinnes, Psal. 67. 1. 2. When God once begins to be mercifull vntounto vsus, and to cause his face to shine vponupon vsus, then shall his wayes and sauing health be made knowne vntounto vsus.
2 Knowledge is the foundation of all other graces, if our faith, zeale, louelove, &c. be grounded vponupon knowledge, they will last and abide, as the house built vponupon the rocke; but if we hauehave neuer so good and holy affections, they will be of no continuance, vnlesse they be grounded vponupon knowledge, yea proportionable to the measure of sauing knowledge, is the durablenesse and comfort of all other graces, 2. Pet. 1. 2. Grace and peace be multiplyed to you, by the knowledge of God and of Iesus Christ our Lord, & ver. 3. According, as his diuine power hath giuen vsus all things that pertaine vntounto life and godlinesse, through the knowledge of him that hath called vsus vntounto glorie and vertue. That is the reason of this feruent prayer Paul makes, Col. 2. 2. That their hearts might be comforted, and they knit together in louelove, and in all riches of the full assurance of vnderstanding, to know the mysterie of God the Father, and of Christ. So that if thou endeauour not to increase in knowledge, all thy good affections will vanish as the morning deaw, when they should stand t…ee in most stead.
3. Knowledge bringeth with it all other sauing graces; so that he that hath true and sanctified knowledge, shall be sure to want no grace that is needfull for his saluation, Iohn 17. 3. This is life eternall to know thee.
In which respect, you shall see, how singular a blessing and token of Gods fauour, Dauid esteemed the knowledge of the word to be, by his so frequent and feruent prayers he makes to God for it, Psal. 25. 4. 5. 8. 9. 12. 14. and in sundry other places of the Psalmes.
What shall we say to them then that care not for knowledge, vse no means Application.to obtaine it, read not, heare not, or if they do, doe it not ordinarily, or i… …hey do that, doe it not with any care to profit in knowledge by that they heare or read; surely they are far from saluation, as Dauid pronounceth, Psal. 119. 155. and how well soeuer they think of themselues, the Holy Ghost pronounceth them to be prophane Atheists and contemners of God. They that doe thus professe in their liues that they desire not the knowledge of his wayes, they hauehave said in their hearts, vntounto God: Depart from vsus, who is the Almighty, that we should serue him. Iob. 21. 14. 15.
2. Vse, is for them that perswade themselues they hauehave knowledge; that 2seeing we hauehave heard, there is a knowledge that is common to many a reprobate, and will doe a man no good, but much hurt; and there is a knowledge, that is proper to the elect, and a certaine signe of Gods fauour and vnchangeable louelove: that therefore we rest not in this, that wee hauehave knowledge, but seeke for sauing and sanctified knowledge, and examine our selues well whether we hauehave yet attained to this knowledge that accompanieth saluation, yea or no. I will therefore giuegive you, out of Gods word, certaine notes whereby you may discerne it, and they may be referred to three heads, for sauing knowledge, the knowledge of the elect, may be discerned from the knowledge, that may be in the reprobate. 1. By the efficient causes. 2. By the effects. 3. By the properties of it.
The efficient causes of it are foure. 1. The Spirit of God is the onelyonly worker of it, no wit, nor meanes, nor studie can worke it, but the Spirit of God is the onelyonly worker of it: Iohn 6. 45. it is written, they shall be taught of God. And in that respect no man is capable of it, but he that hath the Spirit of God. Psal. …5. 4. The secret of the Lord is with them that feare him, and he will shew them his Couenant. 2. It is not attained, but by the hearing of the word ordinarily. By reading, and other meanes, I deny not, but a man may attaine to a great measure of knowledge, but the least measure of sauing knowledge, of that knowledge that may yeeld him sound comfort, no man can (ordinarily) attaine to, but by hearing: 1. Cor. 1. 21. It hath pleased God, by the foolishnesse of preaching, to saue men. The glory of the Lord his power, and iustice, sufficient to make vsus to feare him seruilely may be seene elsewhere, but the beauty of the Lord, which may make him amiable to vsus (the comfortable knowledge of God) is to be seene no where, but in the Temple, and in this ordinance of his, the ministery of his word. Psal 27. 4. 3. It is gotten by earnest prayer; the man that neuer prayeth, may attaine to knowledge, but (say he hauehave the best means, the best ministry) he shall neuer attain to the least measure of sanctified knowledge, if he vse not to pray heartily for Gods blessing vponupon the meanes. Prou. 2. 3. 5. If thou cryest after knowledge, then shalt thou vnderstand, &c. that made Dauid to cry to God so earnestly for this, Psal. 119. 18. 4. It is confirmed by experience, Psal 119. 140. thy Word is proued most pure, and thy seruant loueth it, Rom. 12. 2. Be ye changed by the renewing of your mind, that ye may proue what that good and acceptable and perfect will of God is. This is that knowledge Iob got by his afflictions, Iob 42. 5. Now mine eyes seeth thee, saith hee. This is that spoken of, Ier. 32. 8. Then I knew that this was the word of the Lord, he knew before, but experience now added to the certainty of his knowledge.
The effects whereby sauing knowledge is to be discerned from the other, are three.
1. It puffeth not vp a man as other knowledge doth, 1. Cor. 8. 2. but makes him to hauehave a lowly conceit of himselfe; because he discerneth much more ignorance then knowledge in himselfe. The cause why the Laodiceans were so well conceited of themselues, was, for that their eyes were not opened, Apoc. 3. 17, 18. Experience sheweth this to be true in the best of Gods seruants, and such as hauehave most profited by the word, they are humble minded, and euer complaining of their owne ignorance, surely I am more brutish then any man, saith Agur, Pro. 30. 2. 3. and hauehave not the vnderstanding of a man, I hauehave neither learned wisdome, nor hauehave the knowledge of the holy.
2. It resteth not in the braine, but worketh vponupon the heart and affections, Esa. 51. 7. Ye people that know righteousnesse, in whose heart is my law. This light is not like that of the Moone, but of the Sunne, that not onelyonly giueth light, but warmeth and quickneth eueryevery thing. Paul prayeth their louelove might abound in all knowledge, and in all feeling or iudgment, Phil. 1. 9. No man truely knowes God with a sanctified knowledge, but he loues him also, and thus are these two graces coupled together, Psal. 91. 14. Because he hath set his louelove vponupon me. thereforewill I deliuer him. I wil set him on high, because he hath knowne my name No man truely knowes God with a sanctified knowledge, but he also putteth his trust in him, Psal. 9 10. They that know thy name, will put their trust in thee.
3. It worketh reformation of heart and life, Iob 28. 28. To depart from euill is vnderstanding, 1. Ioh. 2. 3. Hereby we are sure that we know him, if we keepe his commandements, and verse 4. He that saith, I know him and keepeth not his commandements, is a lyer: and verse 11. He that hateth his brother is in darknesse, and walketh in darknes, and knoweth not whither he goeth, because that darknesse hath blinded his eyes. Therefore it is said of the sonnes of Eli, 1. Sam 2. 12. That they knew not God.
4. It makes men strong to resist and stand against temptations, Prou. 24. 5. A wise man is strong, yea a man of knowledge increaseth his strength.
The properties of sauing and sanctified knowledge are two.
1. It is cleare and certaine, not confused and doubtfull, 1. Cor. 2. 15. He that is 3.spirituall iudgeth all things, yet he himselfe is iudged of no man: he is soe certaine, that no contrary iudgement or censure of any man, can make him to alter his iudgement. So 1. Ioh. 2. 27. Ye need not that any man teach you, but as the same anointing teacheth you of all things.
2. There is no satiety in it, but the more a man hath of it, the more he doth desire it. As a new borne babe (saith the Apostle, 1. Pet. 2. 3) he desireth the sincere milke of the word that he may grow thereby. A wise man (saith Salomon Pro. 1. 5.) wil heare and wil increase learning, Apollo Acts. 18. 24. 26. though he were already mighty in the scriptures, and able to teach diligently the things of the Lord, yet was glad to hauehave the way of the Lord taught and expounded vntounto him more perfectly by Aquila & Priscilla. And how earnest is Dauid himselfe (a man indued with more then an ordinary measure of knowledge, as appeares by that which he saith of himselfe, Psal. 119. 69, 100.) yet how earnest, I say, is he oft with (God) that he would giuegive him more knowledge, Psal 119. 18. 26. 27. EueryEvery thing by nature doth desire to increase in that good, wherewith it is already indued; yea the more it hath of it, the more it doth desire, because it feeleth so much the more the sweetnes of it; as so we see, that none are so desirous of riches as the richest, of knowledge as the best learned. And so is it in sauing and sanctified knowledge also, he that hath it indeed, cannot choose but desire to increase it.