Six Evangelical Histories of Water Turned into Wine, Chapter 4 · Account 1

Six Evangelical Histories of Water Turned into Wine · Chapter 4 · Account 1

p. 2611. In his Conference with the woman of Samaria, Consider,

1. The Occasions of it.

2. The Discourse it selfe.

3. The Consequents following vponupon it.

The Occasions are,

Remote.

1. Christs remoual from Iudaea. Vers. 3.

2. His necessitie of passing through Samaria. Vers. 4.

3. His comming to Sichar. Vers. 5.

Nearer.

p. 262Christs remoue out of Iudaea into Galilee, is set forth by the occasions, which were two:

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

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

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

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

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

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

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

Obiect. How then are infants to be baptized?

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

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

VERSE 4 And he must needes goe through Samaria.

p. 264Doctr.God turnes the malice of men, to the good of his. The Pharisees malice driues Christ to Galilee, and so in passage to Samaria, where many are called: An ill winde that blowes no body no good.

3. Occasion. His comming to Sichar.

VERSE 5 Then he came to a Citie of Samaria, called Sychar, neere vntounto the possession that Iacob gaue to his sonne Ioseph.

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

The neerer occasions are:

1. His comming to Iacobs Well.

The reason,

Wearines. caused by His iourny.

Thirst. caused by Heat of the day, Sixt houre.

VERSE 6 And there was Iacobs Well: Iesus then wearied in the iourney, sat thus on the Well: it was about the sixt houre. Iesus sat thus on the Well, that is, he sat as he was weary.

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

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

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

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

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

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

VERSE 7 There came a woman of Samaria to draw water: Iesus said vntounto her, GiueGive me drinke.

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

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

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

VERSE 8 For his disciples were gone away into the City to buy meate.

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

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

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

The womans refusall.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And thus much of the Occasions of the heauenly Conference.

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

VERSE 10 If thou knewest the gift of God, and who it is that saith vntounto thee, GiueGive mee drinke, thou wouldest hauehave asked of him, and hee would hauehave giuen thee water of life.

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

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

Here obserue generally.

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

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

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

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

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

p. 272Doct. 3 Christ thirsted after water, but he thirsted more after this womans soule, and therefore now opportunitie being offered for that, hee forgets his hunger and thirst. His spirituall thirst deuoures his corporall: As when two diseases meete, as the Stone and Gout, the greater paine takes away the sense of the lesse; so here in these two thirsts. But alas, in vsus the thirst after the trash in the world, deuoures the thirst after grace, the glory of God, and aduancement of his kingdome.

Doct. 4 From the water in this Well, Christ takes occasion to discourse of the spirituall water. Earthly matters minister heauenly meditation to an heauenly minde:Earthly matters minister heauenly meditation to an heauenly mind. As contrariwise euen heauenly matters will occasion earthly thoughts in the minde of a worldling. And as the good man will fall out of earthly talke into heauenly, so the carnall man will slide out of heauenly into earthly: for when hee is forced to speake of heauen, and the other of the earth, both are out of their elements. And therefore the fire of the one suppressed, seekes to mount vp, and the earth of the other heaued vp contrary to his nature, presseth downeward. The like shall wee also see in Christ, Iohn 7.37.38. vsing their superstitious pouring forth of water at the feast of Tabernacles, as a stirrop to mount vp to that heauenly meditation of the flowing of spirituall waters. Labour wee for the like dexteritie.

Now to the particulars. And first, The Names.

1. Name. That gift of God.

Doct.Christ is the maine and principall gift of his Father, and hee is tendred as a speciall gift from him p. 273to vsus, Rom. 3.20.8.32. Isa. 9.6. Iohn 3.16.Christ the maine gift of his Father. In all Gods treasury no worthier gift then the treasures of grace, hoarded vp in Christ: Hee is a collection of all other blessings. God cannot extend his louelove farther in giuing, or we our wishes in desiring more then him: Therefore here called That gift, the gift of all gifts, an inualuable and an incomparable gift.

Vse. As Paul, 1 Cor. 12.31. Desire the best gifts. What a folly when a man may hauehave all things together in one, to let an vniuersall good goe, and choose a particular, to choose this or that petty blessing, and neuer reach forth the hand or open the mouth for Christ, who is all things, and more then all things; Wine, and Honey, and Milke, and Bread? Isa. 55.1.2. Nay, what a babish folly is this, God holding forth in his right hand a rich Iewell, Christ; and in his left an apple, the belly-blessings of this life, to choose the apple before the Iewell; these earthly blessings, as the Gadarens their hogs, before Christ? Let vsus rather imitate Paul, Phil. 3. accounting all things losse, that he might winne Christ: If our hands be full of other things, let vsus cast them all away that we may gaine Christ.

If the King should appoint a place where great treasures should be distributed to the poore, what pressing and thronging thither would there be? Euen with such violence should wee presse vponupon God, for his Christ, being in the number of those violent ones, Mat. 11.12, and of those valiant ones, Isa. 53.12. amongst whom this spoyle is diuided, seizing on him as the Eagles on their prey, with the clutches of our Faith. It may seeme strange, p. 274that things of speciall worth should goe a begging; yet here Christ and his graces come a begging to this Samaritane, offering themselues to her, and tempting her by their beauty to lay hold on them. So doe they still to vsus, and yet who regards them?

Vse. 2. As this must teach vsus to lay holde on Christ, so to keepe our holde of him, to put on the Lord Iesus, and neuer to put him off; to weare him, and keepe him close vntounto vsus continually, for he is that gift of the great King, and meane things are esteemed being the gifts of Princes. What sell such a thing? No, though I might hauehave ten times the worth of it. It is my Princes fauour, the Kings gift: But now Christ is that gift, a pearelesse gift, a substantiall gift; My flesh is meate indeede, and my bloud drinke indeede, Iohn 6. The Lord giueth substance to the righteous, saith Salomon, euen Christs body and bloud. Say then as Iaakob, I will not let thee goe, the the gift, yea, that gift of God. Sooner will I suffer mine owne body to be taken from my soule, then thy body, thy bloud.

2. Name, Liuing Water, that is, mouing, running, springing: for motion is a signe of life, and the standing pooles seeme to be dead in comparison. See Gen. 26.19.

Christ, and his Merit, and his Spirit, are compared to Spring-water, very fitly.

Christs merit and Spirit compared to spring-water in sixe respe….1. Water is very necessary for this life. Aqua, say some, à qua omnia. It shewes vsus then how necessary Christ is for our spirituall life: whereunto adde that Iohn 6. that hee is Bread: Adde Bread to Water, and then you shall finde a thorow p. 275sufficiency in him for saluation.

2. Spring-water is found by digging deepe into the earth, Gen. 26.19. If thou wouldest finde the spring of Christs Merit, of Christs Spirit, in thine heart, thou must digge deepe with the Spade of the Law, searching, and trying, and breaking vp thine heart. So Christ in this place, seeking for this spring in this same dry Desert of the Samaritanes heart, hee is faine to digge and delue, to conuince her of her sinnes, and to humble her in the sight of them, as we shall see afterward.

3. Spring-water may be deepe, but yet still, and it runnes with a still murmure, not with the roaring of a violent torrent: The grace of God in his Children makes not such a noyse, as the shewes doe in hypocrites. If a torrent hauehave receiued but a showre, it will shew it presently.

4. Spring-water is alwayes in motion, quicke, nimble, alwayes running and proceeding, and the further it goes, the greater it growes: A liuely Image of the grace of God in his Childrens hearts. This is that which keepes the grace of God in its puritie. When once wee beginne to be standing pooles, as Dauid lying idlely on his bed in the afternoone, then quickly shall wee gather filth, as hee the filth of Murther and Adultery.

5. Spring-water is of most excellent vertue aboue all other waters, to refrigerate and coole our heat, and sometimes to heale diuers maladies. This is the vertue that is in Christs bloud, and therefore he cals the thirsty and tyred traueller to this fountaine, Matth. 11.28. Is. 55.1. Hither hauehave all the p. 276Saints resorted in their drought, Psal. 44.1.2. as the Deere in chase, or hauing eaten serpents, does to the other fountaine. It is no cisterne-water, no pond-water, no puddle-water, of our owne mirie merits that can slake our thirst, when scorched with the sence of Gods wrath. And yet the Church of Rome giues vsus such swash; dealing with the thirsty Christian, as the Iewes with thirsty Christ; giuing vsus wine mingled with gall: Christs merits mingled with our owne. This is to trouble the Fountaine with filth and mudde; nay, this is to forsake the Fountaine of liuing Waters, and to dig pits that will hold no water, Ier. 2.13.

6. Spring water holdes out, will not be drawne dry, no not in the greatest heate of Summer. So is it with the blood of Christ: It is an vnemptiable fountaine, of infinite merit, neuer ceases running. Zachar. 13.1. Thou seest the bloody issue of thy corruption alwaies running, and gushing out at thine eares, eyes, mouth. The issue of blood and water, opened in the side of Christ by the speare, runnes alwaies for washing away thy filth: Thou canst not commit more then God can remit.

2. The second declaration of the excellency, is by the effects of Christ, and his graces: whereof one onelyonly is laid downe in this verse.

If thou knewest, thou wouldest hauehave asked.

Doct. Knowledge, and desire of Christ, goe together.Our knowing and desiring of Christ, are ioyned together: So that a man can neither know Christ truely, but he must needes desire and long after him; neither can he truely desire and thirst after him, not knowing him. Here is the triall of p. 277our knowledge. It is but a vaine and idle dreaming knowledge, which prouokes vsus not to prayer. If our eyes were opened to see Christ, so would our mouthes also cry after him. Ignorant persons must here take notice of their misery; for not knowing Christ, they cannot desire him; not desiring him, they cannot enioy him. Away then with the Popish implicite faith; and if euer thou wouldest hauehave thy soule thriue, labour to hauehave thine eyes opened, Ephes. 1.18. to see the worth of Christs merit and spirit. This is the reason that so few prayers, and harty desires for grace: Men know not the sweetnesse of grace. The hardnesse of their heart in not being affected with that sweetenesse which is in Christ, is from the blindenesse of their minde.

And this is the first Argument, from the Excellency that is in Christ; yea, but though Christ be so precious a blessing; yet if a matter of extraordinary difficulty to get him, this might discourage, therfore he ads a second argument, to prouoke her thirst, from the easinesse of obtaining him, euen by asking onelyonly. Thou wouldest hauehave asked of him, and he would hauehave giuen thee the liuing water. Withall here is a secret twitting of the woman, with her vnkindnes, in denying him water: As if he had said, though thou denyest me a little water, asking thee; yet I would hauehave dealt otherwise with thee, if thou hadst asked me spirituall water.

Our asking, and Gods giuing, goe together:Doct. Our asking and Gods giuing goe together. Our opening the mouth, and Gods filling, Psal. 81.10. Our thirsting, and his watering. Our open heart, and his open hand. If Gods hand be shut, p. 278thine heart is shut: God will not giuegive without asking: If thou hauehave no mouth to aske, God hath no hand to giuegive. Psal. 34.15. Gods eyes are vponupon the righteous; but so that his eares are exercised with their cryes; the noyse whereof must open his eyes otherwise shut. When God meanes to bestow his grace on vsus; then he stirres vp in vsus desires after his grace. If thou wantest ought, surely thou art wanting to thy selfe in prayer. On the contrary, if thou hauehave an heart full of prayer, thou hast an assurance of receiuing thy desire: for as God will not giuegive if thou aske not; so neither canst thou aske, and God not giuegive. Thy Prayer can be no sooner in Gods eare, but Gods hand is in thine heart; euen in our desires and sighes for grace; we finde comfort and ioy, which shewes, that euen in asking we receiue.

VERSE 11 The woman said vntounto him, Sir, thou hast nothing to draw with, and the Well is deepe: from whence then hast thou that water of life?

VERSE 12 Art thou greater then our father Iacob, which gaue vsus the Well, and he himselfe dranke thereof, and his children, and his cattell?

VERSE 13 Iesus answered, and said vntounto her, Whosoeuer drinketh of this water, shall thirst againe:

VERSE 14 But whosoeuer drinketh of the water that I shall giuegive him, shall neuer be more a thirst; but the water that I shall giuegive him, shall be in him a Well of water, springing vp into euerlasting life.

Here is a resumption of the first argument, from the excellency that is in Christ, and his grace, and p. 279a further prosecution of it, by a second effect of Christ. Where first the occasion of this resumption is to be considered; namely, the exception of the Woman against it, Vers. 11.12. reasoning very vnhappily in this manner. If thou canst giuegive me liuing water, then either that in this Well, or some better: Not in this Well, for then either with a Pitcher; but the Well is too deepe to get it so. Better Water then this thou canst not giuegive, for this is Iacobs Well, where he and his Sonnes drunke.

See what a dooe God hath with vsus in our conuersion.Doctr. Our conu…rsion is not so easily wrought. Wee are as strong Oakes not hewne downe at the first stroake: we hold off, and draw backe, when God with the cords of louelove would draw vsus to him. Iesus Christ here offers himselfe to this woman; shee makes no more reckoning of him, then a blinde man of the Sunne, then a Sow of a iewell. And as a blinde man can put no difference betweene the Sunne and darkenesse; so neither can this woman betweene spirituall water for mens soules, and temporall for bruite beasts: she thinkes her selfe wise and witty in reasoning against Christ, but she shewes her selfe a foole. Is the water whereof the beasts drinke such an excellent gift of God? or was this wom… ignorant of this water, that Christ should neede … say, if thou knewest that gift of God? or if it w…e such a water Christ meant, would he hauehave begged of her before? I thinke she vnderstood Christ spake of a spirituall water, but she was disposed thus to cauill, not seeing the vse of this strange water of p. 280Christs; and perhaps thinking that this Well had some holinesse in it, being Iacobs; and so was as good as Christs. So that she doth not onelyonly, not acknowledge and accept this water, but reiect it with scorne and disdaine; and vseth her wits vnhappily to flout at Christ. This shewes the vilenesse of our peruerse nature, much to be lamented. The more parts of nature, of wit and vnderstanding we hauehave, the more vntoward, and vntractable are we, and with this woman, vse our wit against our owne conuersion. This commends the wonderfull mercy of God, that loues vsus, not onelyonly not existing, but euen resisting afterward.

Doct. 2 A property of the superstitious, to bragge of holy men,Superstition brags of, but follovves not holy men. as of their auncestours, when they hauehave nothing of their owne to commend them. So the Turkes will be Saracens of Sarah, though they be Agarens of Agar. And these Samaritans will brag of Iacob, though indeede they came out of Assiria. So the Papists doe bragge of Peter and Paul, and of the reliques and bones of the Saints; as this woman of the Well of Iacob, but want the minde, iudgement, faith, good conscience of the Saints, as these Samaritans of Iacob. But the minde of Iacob is better then his Well, To turne the hearts of the fathers to the children, saith the Prophet Mal. 4

And thus much of the occasion. The resumption it selfe of the Argument followes, wherein the excellency of the liuing Water, is set forth further by another effect: That it giues full contentment to our desires; & so satisfies the drinker, that he shall neuer thirst; which is illustrated by comparison p. 281with the temporall water, Vers. 13.14.

The parts are two:

1. The defect of the water in Iacobs Well.

2. The perfection in Christs water.

The first in these words. Hee that drinketh of this water shall thirst againe.

No earthly thing can giuegive true content to the soule,Doct. No earthly thing can giuegive full content to the soule. for this is so spoken of this water of Iacobs Well, that all other things are in the same included. Aqua in puteo, saith Augustine, voluptas est saculi in profunditate tenebrosa: hinc hauriunt homines hydria cupiditatum. Hee that drinketh of the water of pleasure, profit, &c. shall thirst more afward, then before: for before he drunke, he was satisfied in hope, in conceit, but now after he hath drunke, not so much as in hope; the euent hath corrected the errour of his iudgement. Here is a cooler then to the itch of ambition, to the thirst of couetousnesse; Why lay ye out your money, and not for bread, and your labour without being satisfied? Is. 55.2. Our soule can finde no more rest in any earthly thing, then Noahs Doue when out of the Arke, and therefore as shee returned to the Arke, so must thou returne to that God that made thee for himselfe. Domine fecisti nos ad te, & ideo cor nostrum inquietum est donec requiescat in te. August. Thou Lord hast made vsus for thy selfe, therefore findes our hearts no rest, vntill it rest in thy selfe. The circular world cannot fill the triangular heart, no more then a circle can fill a triangle, still there will be some empty corners. Nothing can fill the heart, but that fulnes which is in Iesus: And therefore p. 282persue in thy desires these earthly things as eagerly as thou wilt, and get of them what thou canst, and delight thy selfe in thy fooles Paradise, promising this and that contentment, in the end thy thirst will be greater then it was in the beginning, thy bread will proue grauell, thy hony gall, thy wine vinegar, thy fish serpents. All earthly things are sweeter in the ambition then in the fruition. Ipsa etiam vota post vsum fastidio sunt, & quae mereri optauimus, vbi meruerimus abdicamus: After the vse, wee euen lothe the things wee hauehave often desired, and those things which wee hauehave desired to obtaine, when wee hauehave obtained, wee reiect: Ambros.

The second point is the perfection of the spirituall water: He that drinketh of the water that I shall giuegive him, shall neuer thirst more. Hee that shall be partaker of my merits and Spirit, shall neuer thirst againe.

Obiect. None thirst more after Christ, then they who hauehave tasted of his sweetnesse.

Ans. Thirst is eyther want of moysture, or desire after it, hee that hath tasted of Christs merit and Spirit, shall neuer thirst, that is, be in want, and so wholy destitute, as hee was before hee tasted. And againe, Desire is eyther a vaine desire, that is frustrated, or else such a desire as is satified. Now hee that hath drunke of this water, shall neuer so long and desire after it, as Diues in hell, and not obtaine it: But no sooner shall hee desire, but hee shall be refreshed; for the water once drunke, saith Christ, shall be a Well, a Fountaine alwayes p. 283springing, and so ready to relieue him, when euer hee thirsts.

The Vse. 1.Saints doe perseuer. Here is a large comfort for the Saints. First, they can neuer fall away wholy, and returne to their former drought. Those few drops which flow from the fountaine Christ to them, proue a fountaine in them. If a man take a dishfull of water out of a fountaine, and put it into another place, it will not proue a fountaine, but quickely consume: But here the water of the fountaine becomes a fountaine. Looke how many measures of water are communicated to the Elect, so many fountaines. Now fountaines cannot be exhausted: Though the riuers flowing from the fountaine may be brought to a low ebbe, and in some places there may be great shelues, yet there will be water at the head of the riuer, in the fountaine. And what though thou hauehave but a little grace, and thou see many that seeme to hauehave more, to turne bankerupts: So did many rich men, that had more oyle, more meale, then the Sareptan widdow, pirish for famine when shee did not, because there was a fresh spring in her little cruise, and in her little barrell. And so howsoeuer the great water brooks of hypocrites faile in summers drought, yet the little fountaine waters of Gods children still hold out: Whence it is, that Tit. 3.5. Paul saies, that God hath shed his grace richly vponupon vsus, (and yet wee complaine of great scarsity) because howsoeuer it be but a little, as a fountaine is but small, yet still there is a fresh succession, a continuall spring alwayes running. And in this regard the p. 284fountaine hath more water then the torrent. But the Popish Interpreters would gladly elude this place: Here is shewed, say they, the difference betweene this water and the other, in regard of the waters themselues; that one may be consumed with the heat of the stomacke, and so cannot hinder our thirst from returning, the other is incorruptible, and so of it selfe is able to quench thirst for euer, if we let it alone, and cast it not vp againe. Ans. Christ doth not onelyonly shew what this water can doe, but what it shall, and must needes doe: Hee shall neuer thirst, and it shall be a fountaine of water, springing vntounto euerlasting life. Let the Diuell giuegive Gods childe neuer such vomits, hee may cast vp some of the water, but still the fountaine remaines springing at the heart, the fountaine cannot be vomited vp. Farther, to take that they say of the nature of the waters: what difference should there be twixt these two natures, if as the naturall heate of our stomackes preuailes against temporall waters, so the vnnaturall heat of our corrupt concupiscence should likewise preuaile against all the spirituall water? For what else is the casting vp of the water? No, the words of Christ are too cleare so to be eluded; The water shall be a fountaine, alwayes springing to eternall life: which speach were not true, if it might be cast vp after it is drunke. In conduits and conueyances of waters, looke how farre the water descends, so farre it ascends: Now this water it descends from heauen, and thither therefore it will returne againe. As the water in the Rocke followed the Israelites into the Land p. 285of Canaan, so this water that comes from Christ, figured by that Rocke, 1 Cor. 10. followes vsus to the heauenly Canaan, during our peregrination here in this world. Grace cannot end in shame; it cannot end but in glory.

Secondly, here is further comfort for Gods children, when they are scorched in conscience with the sense of Gods wrath, and are as the parched ground. As wee say in our ordinary Prouerbe, That it is good going on foot with an horse in ones hand; so good thirsting with a fountaine of water in ones brest. Hee shall not thirst so, but that this water shall be a fountaine, springing and sending forth water to relieue his thirst. Diues in hell thirsting, could not hauehave one drop of this water vouchsafed him: But the godly in that hell they are in often vponupon earth, they hauehave. It is a terrible thing this thirst. Christ that here forgot his naturall thirst, pained yet with this thirst on the Crosse, cryed out, I thirst: And Dauid that ouercame the extremitie of the other thirst, pouring the water vponupon the ground, how miserably complaines hee, vexed with this thirst? Psal. 38 and 32. and 143.6. Yet here is comfort in this misery: a fountaine of liuing water springs in our hearts, to refresh, to refrigerate and reuiue vsus, so that wee shall neuer dye of this thrist.

2. Here is a tryall of the grace of God in vsus: For it is a fountaine springing and ejaculating his water vpward, mounting and aspiring to heauenward, to eterna…l life, Pro. 15. The way of the righteous is on high: their thoughts and motions flie vpward. p. 286If the streame of thine affections runne head-long downeward, the grace of God is not in thee.

3. Here is instruction what to do in our drought, to runne to Christ, to cry to him for this water: Hee is both the water, and the giuer of the water; The water which I shall giuegive. As Sisera to Iael, GiueGive mee drinke, for I am thirsty, so say wee to Christ, when scalded and tyred with the heat of our accusing consciences.

4. Grace of God being compared to fountaine water, it must teach vsus carefully to preserue the same, that it be not troubled nor poysoned, that wee suffer not Sathan, as once the Philistims did to Isaacks Wels, to stop them vp with his mud. The Romanes were carefull by Lawes to maintaine and fence their fountaines: Greater should our care be to preserue this fountaine from all annoyance, and to looke that the streame runne freely and clearely. Perhaps Sathans temptations will damme it vp for a while, but we must so resist, that at length getting the victory, it may flow so much the more violently.

Thus much of the two first Arguments, to prouoke this womans thirst. The third now followeth, from her owne need of it. Where first the occasion of Christs vsing it is set downe, namely, the womans not profiting by the former arguments, but reiecting all that was said, with scorne and dirision.

VERSE 15 The woman said vntounto him, Sir, I pray giuegive mee of that water, that I may not thirst, neyther come hither to draw.

p. 287As if shee had said, Thou talkest much of this water, but I see it not, &c. Their coniecture is too weake, that because of the word Sir, thinke this woman beganne to hearken after and reuerence Christ, and so in some thirst to call for this water: for it was common to call any stranger so, as Seneca also writes, Quomodo obuios quos{que} si nomen non succurrit dominos appellamus: Therefore I take euen these words also to be a continuance in that scoffing veyne shee began. She pleased her selfe in her frumping, and would loose, not her friend, but her Sauiour, and so her own Soule, rather then her iest.

Now if Christs doctrine could not scape flouts nor mockes, as here, and by the Pharisees, Luk. 16. no maruell if ours now cannot.

VERSE 16 Then Iesus said, Goe call thine husband, and come hither.

VERSE 17 The woman answered, and said, I hauehave no husband. Iesus said vntounto her, Thou hast well said, I hauehave no husband.

VERSE 18 For thou hast had fiue husbands, and be whom thou now hast, is not thine husband: that saidst thou truly.

Here is the last meanes and incentiue of this womans thirst vsed by our Sauiour.

Where cosider,

1. Our Lords vse of this meanes.

2. The Successe of it.

1. The meanes is to let her see in what neede shee stood of Christ, and his water, in regard that she was a filthy harlot liuing in vncleannesse. This p. 288hee doth, first, by bidding her call her husband, occasioning her to say shee had none: and secondly, thereupon telling her, that hee whom shee vsed as her husband, was not indeede her husband, that is to say, shee liued in vncleannesse, which is amplified by this, that shee did so after shee had had fiue husbands, and so in her old age, in all likelihood: though some doe thinke that her other fiue husbands were such as this sixt.

Doct. 1 Christ knew shee had no husband, yet bids her call her husband. This was a speech of tryall, such as Iosephs to his brethren, and in wisdome may be lawfully vsed.

Doct. 2 Christs intent in this speech, the issue declares, but yet he seemes to hauehave another pretence, namely, this; That to giuegive a marryed woman a gift of worth without her husbands priuitie, might be subiect to interpretation. This is the best vse of politique dealing, when it is vsed in tempering with soules.

Doct. 3 This woman, likely, of a long time had traded in this filthy course,God at length will awaken the conscience of sinners. and slept securely in the same, but at length shee is here nipped, and hath a priuy touch giuen to her conscience for it: So the brethren of Ioseph, after twenty yeares securitie, were remembred of sinne against their brother: And those men, Acts 2. after fifty dayes, were griped for the crucifying of Christ. For a while thou maist enioy a false peace in sinne, but at length conscience shall be awakened, and God will set thy sinne in order before thee, here or hereafter. Doe not comfort thy selfe in the secrecy of thy sinne; for p. 289though with this woman thou maist hide thy sin from man, yet Iesus Christ knowes of it, and will lay it in thy dish, when thou little thinkest of it.

2. The successe of the discouery of this womans sinne followes. Hereby Christ obtayned that for which hee laboured all this while, namely, her thirsting after this water, which shee thus bewrayes:

VERSE 19 Sir, I perceiue thou art a Prophet.

VERSE 20 Our Fathers worshipped in this mountaine, and yee say that in Ierusalem is the place where men ought to worship.

1. Shee acknowledges him a Prophet, and so all that true and iust, which before shee put off with iests.

2. As of a Prophet shee seekes resolution in a case of conscience; where that liuing water runnes, whether in Ierusalem or Samaria.

The most compendious way to conuersion, is Doct. 1 in conscience to be thorowly conuicted,Conuiction, the way to conuersion. and seriously affected for our sinnes. Many would onelyonly hauehave the Gospell taught. As long as Christ preached pure Gospell to this woman, concerning the excellency and worth that is in this fountaine of liuing water, she scoffed, and broke iests vponupon him, but when hee beginnes to mingle the Oyle of the Gospell, with the Vinegar of the Law, when hee shewes her her secret fi…thines, and so takes downe her pride, then she sings another tune. Before she was whole, and contemned the Physi…ian; before shee was moist enough, and regarded not this p. 290water; but now she is sicke, and seekes to the Physition: now shee is dry, and opens her mouth, and gapes like the thirsty ground.

Vse 1. Ministers must learne first to present men with the sight of their sinnes, that so feeling their neede of a Sauiour, they may hunger and thirst after him.

2. Hearers that would profit by the Word, must labour to be humbled, till then they will not relish it; but being full in their owne conceit, they will play with it, as full-fed children doe with their meate, and as here this woman did. Iob himselfe, till Gods speaking once & twise out of the whirlewinde, nothing regarded all the gracious and sweet words of Elihu. An heart softned in the sense of sinne, is easily wrought vponupon by the word; and a touched minde seekes for ease.

Doct. 2 Her question is about the true worship of God. The reason hereto mouing her, seemes to be this: Being touched in conscience for sinne, she desires reconciliation. True reconciliation in a false worship shee knew there could be none: therefore she seekes to know the true worship. Many thinke when they hauehave offended God, they may be reconciled by their ignorant, senslesse, and ceremoniall worshipping of him: And some thinke that all religions doe well, and God may be pacified by any worship: But this woman here teaches another lesson; That there is one onelyonly true worship of God, in, and by the which, his fauour can be obtained of sinners that hauehave offended him.

Doct. 3 This woman had beene nuzled in Samaritanisme, p. 291and alwayes worshipped in mount Gerizim, yet now shee makes this worship a matter questionable; which shewes that she neuer rested truly contented in that worship. So is it in all false worships, Mat. 19. A Pharisee holding according to the opinion of his Sect, Iustification by workes, comes yet to enquire concerning the way of saluation: So the Mariners, Ion. 1. distrusting their owne Gods, call vponupon Ionas, to call vponupon his God. And many Papists distrusting their owne merits, hauehave wholy in death cast themselues vponupon Christ.

The same consideration shewes likewise, that an Doct. 4 heart truely touched for one sinne, makes conscience of all other sinnes: as this woman touched for her Adultery, beginnes to scruple about Idolatry and Superstition.

Marke how this woman takes notice of this controuersie Doct. 5 betwixt the Iewes and Samaritanes,Matters of Religion belong to all. and speakes of it seriously, as of a matter concerning her selfe. Some would hauehave checkt her, and hauehave sent her to her pitcher, or to the spindle, and askt her; what, women hauehave to doe with matters of religion? And many men are there that speake of the controuersies of Religion, as Festus. Act. 25.18. with great neglect, who yet wi…l talke very grauely, and in great good sadnesse, of their fields, of their corne and cattell.

Marke the prop of false religion, The authority Doct. 6 and example of our fore-fathers. Our fathers worshipped in this mountaine: The same cry is heard in the Papists mouthes. But, first, wee must consider what these fathers are, and admit none for fathers p. 292imitable,3. Rules for following our forefathers. but such as God admitted to be his sonnes: For our fathers might be blinde and supersticious. Secondly, whether that which they did, though well, be yet lawfull for vsus. The fathers before Moses might lawfully worship in this mountaine, but the case was altred now: God had appropriated a place for sollempne seruice in sacrifice, and tyed them to that, namely the Temple at Ierusalem. Thirdly, Specially, heede not what they before vsus did, but what God before all, who is the Auncient of daies, in comparison of whom the greatest father hath not one gray hayre of Antiquity, would hauehave to be done. To the law, and to the testimony. Is. 8.

Doct. 7 Notwithstanding the controuersies in religion, this woman labours to finde the truth. Not like those that will be of no religion, till they see the differences amongst the learned reconciled. As if a man in sicknesse should refuse Physicke, till he see the Physitions to be all of one minde in th…ir profession: Or as if a trauayler, because of the many wayes he meetes with, should therefore sit downe, and refuse to goe. Nay, rather would he not as Ier. 6.16. stand and behold, and cast in his minde which is the most likely? and would he not aske, and enquire of others?

Doct. 8 This also is commendable in the woman, that she doth not headily, and rashly, relinquish her false religion, but as the Prophet bids, Ier. 6 16. she she stands vponupon the waies, and beholds; she vseth her eyes, her iudgement, and vnderstanding, reasoning with Iesus Christ, and seekes information of him. Whereas many amongst vsus, in a fond humour p. 293runne headlong into false religions, without any aduisement, without any standing vponupon the waies, & beholding; & suffer themselues to be carried like bruits.

She takes the opportunity very fitly: A Prophet Doct. 9 was present, that could resolue her; she will not let him goe vnasked. A sickely man lighting vponupon a Physition, will be conferring with him about the state of his body: One that hath suites in the law, meeting with a lawyer, will propound his case to him: And yet though we be daily among Gods Prophets, we make no vse of them.

Marke the strange change that is wrought in a Doct. 10 sinner truely touched. This woman before entertained Christ with great scorne, and inhumanity, proudely insulting ouer him: Now she lyes humbly prostrate at his feete, and acknowledges him as Gods Prophet: The like in those. Act. 2. and the Iaylour. Act. 16. Hauing whipped them before, now washed and annoynted their stripes. Ministers must looke for no respect from loose persons, that lye wallowing in the myre of this or that filthy pleasure, as this woman of Samaria did. None are more distastefull to such, then Ministers; No matter more tedious to them then that of religion: They thinke it concernes them not. But if once with this woman th…ir hearts be touched with the sense of their sinne, then none more welcome then Prophets: then the Dauncer, and the Fidler, the Iester, and the idle, vaine, lasciuious, wanton companion, and his talke, will be reiected, and then the language of Canaan will bewray them to be of another countrey then before.

p. 294VERSE 21 Iesus saide vntounto her, Woman, beleeue me, the houre commeth, when ye shall neither in this mountaine, nor at Ierusalem, worship the Father.

Here beginneth the second part of this conference; wherein Christ hauing happily prouoked this womans thirst, doth as happily quench it.

1. Resoluing her, touching the true worship.

2. Reuealing himselfe to be the Christ.

1. His resolution concerning the true worship, is an answere to her boubt, propounded Verse. 20. whether the Iewish or Samaritan worship were the right; whereto Christ first answers here, and then prosecutes his answere by meeting with two questions, that might arise out of this answere Verse. 22.23.

The answere in effect is this: That it is not much needefull for her to trouble her selfe about this, because neither of these two worships were long to continue, but both were shortly to end. For Christ sought rather to make her a Christian then a Iew.

Woman beleeue me.] This as a serious preface, wherein Christ vseth that priuiledge of his Prophetship, acknowledged by her. For Prophets hauehave right to be beleeued, being guided by an infalliable assistance of the spirit: But now no Minister to be beleeued on his bare word.

The houre commeth.] Here three questions may be asked.

1. Quest. Did the Samaritans worship the Father? For Christs words seeme to imply so much.

Ans. In their owne intention they worshipped the God of Abraham, Isaac, and Iacob, and that was p. 295the Father: But indeede they did not; for Christ in the next verse, in a kinde of reuocation of that he might seeme to speake in this verse, saies, ye worship, ye know not what.

2. Quest. Why doth he say, ye shall worship the Father, rather then God? And so afterward. ver. 23.

Ans. To shew vsus how God is to be worshipped. First, not as an absolute God, but in the Trinity of persons, the Father, Sonne, and Holy Ghost. Now when the Father is named, the two other persons are included, all subsisting together in one and the same God-head; we are to call vponupon the name of God the Father, in the name of his Sonne, by the assistance, and motion of his holy Spirit. Here then all the deuotion of Turkes, and Iewes, yea, and of many of our common people is marred, that know not the doctrine of the Trinity. Secondly, As a Father louing vsus as sonnes, and so we should come to him boldly, as sonnes, crying Abba Father. Thou that art a sonne the darling of thy father, neuer feare to come into his presence: Neuer seeke to a straunger to be thine intercessour. Here we see that the Papists, and all such as want the assurance of Gods louelove to them in Christ, cannot truely pray, for they cannot say the first word of prayer; O our Father.

3. Quest. How doth Christ say his Father will be worshipped no longer in Ierusalem, when God sayes. Ps. 132. It is his rest for euer?

Ans. It is true, especially of the thing signified by Ierusalem, the Church. So when Circumcision, Gen 17.46. is said to be an euerlasting p. 296couenant, it is true, especially in regard of the inward circumcision of the heart. It is true also of Ierusalem, the type, in a limited sence; as when we say, I giuegive thee this for euer, that is; during life. So Ierusalem, circumcision, legall worship, were for euer, that is, till Christ, and the beginning of the new world in him.

Doctr.In the new Testament, distinction of place for Gods worship is taken away. In the old Testament, God reuealed himselfe in the Temple, ouer the Mercy-seate. Christ is the true temple, the true propitiatory; the body being come, the shadowes are vanished: Wherefore as they directed their prayers towards the Mercy-seate; so wee now ours, towards Christ in the heauens.

VERSE 22 Yee worship that yee know not, wee worship that wee know: for saluation is of the Iewes.

Here the first question that might be made out of the former answere is met with, and it is this: Though both these worships must be shortly dissolued, yet while they continue, one onelyonly is the right: I would know then which that is. Christ answers; Not yours, ye worship ye know not what: But ours, we worship that we know.

Yee worship that ye know not.] The Samaritans worshipped the God of the Iewes: They expected the Messiah, as appeares, Vers. 25. Their religion which was grosser at first, was now refined by Menasses a Iew, a Priest, that in the time of King Alexander made a defection to him, and brought p. 297many Iewes with him. Origen also writes, that they receiued the fiue bookes of Moses; and yet because they conceiued not aright of God, nor worshipped him in the place appointed; but had a new Temple, and a Priest-hood of their owne deuising; they are said, to worship they know not what, that is, a fansie, an idoll of their owne braine, not the true God.

When God is not rightly conceiued of,Doct. God falsely worshipped, is made an idoll. as he is reuealed in the word; and when he is otherwise worshipped then he hath appointed, he is turned into an idoll. Ephes. 3.12. The Ephesians are said to be without God, before their conuersion, because they conceiued him in a false manner, out of the Father, Sonne, and holy Ghost. Deut. 32.17. The Israelites are said, to hauehave offered to Diuels, not to God, though they aimed at the true God in their offerings; because they worshipped God in images, contrary to his prescription. So for Prayer, and humiliation. Hos. 7.16. Is. 43.22.23. for Fasting, Zach. 7.5. for Sacrifices, Amos 5.25. for the Sacrament, 1 Cor. 11.20. being otherwise done then God appointed, God would not acknowledge them as seruices done vntounto him, though the doers so intended them. Matth 15. In vaine doe they worship me, teaching for precepts, the traditions of men.

Vse 1. The Turkes and Iewes then worship an idoll, because God is conceiued out of Christ. Now there is no such God.

2. Papists worship an idoll: For first they conceiue amisse of God, as though his presence were p. 298tyed to images in speciall manner: but alas there is no such God. They conceiue amisse of Christ, as though he were held in the hands of the Priest, after the words of consecration: but there is no such Christ. They worship therfore a God, and a Christ, of their owne deuising. Besides, they hauehave like the Samaritans new rites, new formes of worship, which God neuer commanded: All their religion consists of new deuised rites and sacraments: And the sacrifice of the Masse, the very marrow of their Religion, is hewne out of the same rocke. They may pretend good meanings, and intentions to God, but louelove is the fulfilling of the law, and louelove reioyceth in the truth. God findeth fault with the Iewes, that they had set vp their posts by his posts, and their thresholds by his, Ezek. 43.8. Socrates might hauehave taught them, that God is to be worshipped, as he himselfe will. The very heathen Romanes knew thus much, as Austen hath obserued; when therfore they refused the God of the Hebrewes, who yet intertayned the worship of other Gods, because they knew that if they worshipped him not in that manner he would be worshipped, they should not worship him at all, but a fained deuise of their owne: Now they could not worship him according to his owne will, vnlesse they put away all other gods, and that they were loath to doe, fearing more harme by the anger of these many false gods, then hoping for good, by the good will of the one true God, as Austen saies.

Our ignorant multitude worships an idoll, they p. 299know not what: for they conceiue of God and his worship, according to their owne silly addle heads, not out of the word of God. Their God is made all of Mercy, and no Iustice. Their worship of God is their good meaning, and their good dealing, and mumbling ouer the ten Commandements, the Creede, the Lords Prayer, without all vnderstanding. In sickenesse and danger of death, a prayer-booke is brought forth, and something out of that must be read, though perhaps nothing to the present purpose. Alas what kinde of God is this of theirs, that can be charmed with a few words? What strange conceits hauehave these silly people of God? A man may well write vponupon all their deuotions, that which was written vponupon the altar at Athens, To the vnknowne God. God ignorantly worshipped, according to the direction of mens blinde and braine-sicke heads, is an idoll, and no God.

4. EueryEvery one in diuine worship, seekes after God: if we would finde him, and not misse of our marke; then acquaint we our selues with his word, and get sound direction thereout for eueryevery particular of his immediate worship, that wee may be able to say, Wee worship that we know; our owne wisedome is enmity to God. It is not fit Gods enemy, should appoint Gods worship. Deut. 10.20. Thou shalt feare the Lord, and cleaue to him. In Gods feare, that is, his seruice, he must be wholly cleaued too. No adding, no detracting, Deut. 12. That we may offer vp the true seruice to God, there must be prouing what his wil is Rom. 12.1.2. Whatsoeuer p. 300is a good worke, is not electitious of our owne choyse, Col. 2.22. but of Gods preparing, Eph. 2.10. Mich. 6.8. He hath shewed thee, O man, what is good, and what he hath required of thee. And Matth. 28.20. Teaching them to obserue all things, whatsoeuer I hauehave commanded you. So Ier. 7.31. grieuous things directly forbidden by God in his seruice, are yet reiected by this reason; which I commanded not. There is an itch in vsus, and such is the pride of our flesh, that wee would faine be medling, but God restraines vsus, Num. 15.39.

We worship that we know,] We. Therefore say the Arians, Christ is a creature?

Answ. 1. He speaketh by the figure foreign, as Paul, 1 Thes. 4.15. We which liue at the comming of the Lord. Secondly, Christs humanity is a creature, and did worship, as when he prayed in the Gospell.

For saluation is of the Iewes.] This is a reason prouing the Iewish worship true, because they had the word of God among them; the doctrine of saluation, giuing them direction how to worship God sauingly. Is of the Iewes; of, or from them, not onelyonly among them, but from them flowes to others, as Is. 2.

Doct. A triall of the true Church.Here is an excellent, both note and priuiledge of the Church. Christ doth not determine the matter by vniuersality, succession, &c. But there being a controuersie betwixt the Samaritans and the Iewes, which was the true Church, who had the true worship, he tryes it by this note of the doctrine of saluation, when it is so among a people p. 301that it flowes from them to others for their benefit. Otherwise Moses fiue bookes were among the Samaritans, as now the Scriptures among the Papists, and yet saluation is not from them, because they are lockt vp in an vnknowne tongue, and depraued with corrupt interpretations: as Israel is said to be without law, when without lawfull Priests, and so the sound interpretation of the law, 2 Chron. 15.3. Consanguinity of doctrine makes the Church Apostolical. Tertull.

Vse 1. Let those then out of the Church associate themselues thereto, and get themselues matriculated into it: for here onelyonly saluation to be had, and therefore thither flye all the elect, as Pigeons to their windowes, Is 60.8. True worship and saluation goe together.

2. To those in the Church. Both to stay them in the same; whither should wee goe? Thou O blessed Mother hast the words of eternall life, thou art the piller and ground of truth. And also to make them know, their happinesse, and be thankfull, and make vse of being in this blessed society. There be many barren figge-trees in this garden, that doe but cumber the ground, and make no benefit of the fatnesse of the soyle. Societies, Townes, Cities, Countries, are much commended by the speciall commodities they yeelde: now the Church yeeldes the best commoditie, saluation of our soules! Oh happy priuiledge; let vsus therefore pray to God, and labour with all our might, that his Church may sti… continue among vsus, for if that goe downe, far-wel saluation: And being p. 302in the Church, let vsus sucke of her breasts this saluation.

VERSE 23 But the houre commeth, and now is, when the true worshippers shall worship the Father in spirit, and in truth: for the Father requireth euen such to worship him.

VERSE 24 God is a Spirit, and they that worship him, must worship him in spirit, and truth.

Here the second question, arising out of Christs answer, is met with: And it is this. If the Iewish worship it selfe must expire, what other worship must succeede? Christ answers, a worship that is in spirit and truth. The sense. The houre commeth.] The time is at hand; and now is,] to wit, in part; because Christ being already come, he began in part to obscure the grace of the legall worship. In Spirit.] Spirit, signifies first the heart, and so is opposed to the heartlesse, and formall deuotion of the Samaritans. Secondly, the inward renued, and spirituall motions, and affections of the heart, together with such outward actions, as necessarily flow from them, and wherein they expresse themselues. And thus Spirit is opposed to the earthly, and carnall worship of the Iewes, which stood in meates, and drinkes, and diuers washings, and carnall rites, Heb. 9.1.10. and 7.16. And Truth.] Truth being taken for sincerity, is the same with Spirit in the first sense, or not much differing; but further it is here opposed. First, to the Iewish rites that stood in figures, and shadowes: but now the worship of Christians stands in the truth of those p. 303figures, as in mortification, and denyall of our selues, &c. figured by the legall Sacrifices, Ro. 12.1. This is the reasonable seruice of God, and as here Christ speakes, the spirituall seruice. Secondly, it is opposed to the voluntary worship of the Samaritanes, deuised by their owne lying braynes, and so was a false worship, not onelyonly wanting the truth of a good heart, for the manner, but the truth of Gods word for the matter of the worship. This is the full sense.

1. Obiect. The true worshippers worshipped God in Spirit and Truth, in the old Testament, in this sense.

Ans. True they worshipped God in Spirit, but yet withall in the worldly Sanctuary at Ierusalem: and in Truth, but yet withall in shadowes and figures; but now we worship in Spirit, without such Iewish carnall worship; in Truth, without figures.

2. Obiect. Doe not wee worship God still with outward Ceremonies, as bowing the knee, lifting vp the hands and eyes, vsing the voyce in prayer? and are not our Sacraments outward and earthly elements?

Ans. The former of these Ceremonie are naturall, and serue liuely to expresse the inward motions of our hearts, and so belong to the worship that is in spirit: for the worship in spirit is not onelyonly the inward affection, but all such outward declarations in action, as a sound affection must needes vent it selfe by. The latter are instituted by God himselfe, but they are so few, Bread and Wine in the Supper, Water in Baptisme, that in p. 304comparison it may seeme meerely spirituall worship to the Iewish.

The Vse. 1. The Popish worship is here marked out for a false worship. When Christ here saies, the true worshippers shall worship in spirit, &c. hee implies, there should be false worshippers, that should worship otherwise: and it seemes probable, that hee euen aymed at them in these words. Surely he hath notably discouered them; for their worship is as ceremonious, as pompous, and outwardly glorious, as euer was the Iewish; meerely sensuall, pleasing the eyes with their golden Images and costly furniture, with their richly arayed Priests, paralleling the Iewish; pleasing the eares with their musicke; the smell with their incense and perfumes. Their whole Masse, what is it but a masse of Ceremonies? They reuiue, and rake out of the ashes, the Iewish and Paganish Rites. Paul shewes, Gal 4. that the Iewes were but Children when their Ceremonies were in vse: The Popish religion then is but a babish, and an Apish reli…ion; the Church is no baby now. Augustine complained of the vnsupportable burden of Ceremonies clogging the Church in his time, insomuch that the condition of Iewes, sayes hee, was more tolerable then of Christians. But now the little finger of Popish ceremonies is farre heauier to the Church then the whole body was in Augustines time. Well, if this be a note of the true worship, that it shall not be as the Iewish, all Ceremonie, but all Spirit, and as little Ceremony as may be, surely the Popish worship, a fardell of Ceremonies, and nought else, cannot p. 305be the true. As in men, the lesse body the more spirit commonly, so in Gods seruice, the greater the bulke of bodily Ceremonies, the lesse spirit of true Deuotion. See Ier. 3.16. The true worshippers shall so heede the spirituall worship, that they shall forget the Arke, that is, all those outward Ceremonies; but how hauehave the Papists forgotten them, that hauehave reuiued them? And Isa. 66.5. the false hypocrites are brought in, crowing ouer the true worshippers, glorying in their outward ceremonious worship. Nay, they are here yet further discouered: for the true worshippers worship the Father. Wee heare of none else they are to worship. But the Popish worship directs vsus to Saints, and to Angels. Further, the matter of Gods worship must be in the word, and according to the truth thereof: But the Popish worship is a voluntary, deuised, Samaritan worship, and so is neyther in Spirit, nor in Truth.

2. Here we are taught,Gods seruice chiefely consists in the aff…ctions of the heart. wherin principally the seruice of God consisteth, namely, in the inward and spirituall affections and motions of the heart, when our thoughts, our louelove, our confidence, our ioy, and our delight are on God: This is to worship God in spirit. So Zechary in his Song, Luke 1.74.75. Many talke of their seruing of God, but few know what it meanes: God is not to be serued only morning & euening with a few words, but all the day long, as Zechary saies, all the daies of our liues: yea, all the houres; for this is the whole duty of man to feare God, and keepe his commandements, Eccl. 12. There must be nothing done by man, but it must p. 306belong to this: for euen in our eating and drinking wee must glorifie God; and no glorifying of God, but by obedience, and obedience is better then sacrifice; it is the highest seruice. Hee that doth not thus serue God, doth but mocke him in saying of his prayers, & comming to the Church, and deales with him as Prometheus with Iupiter, in giuing him bones couered ouer with skinne, hauing eate vp all the meat. It is the Diuell that men commonly serue, when their affections, motions, and actions are set on sinne. Could wee endure to hauehave one glauer on vsus with faire words, and giuegive vsus Court-holy-water, and inwardly to conspire with our enemies against vsus? And yet thus doe we deale with God, and wee thinke wee serue him trimly to. As the common drunkard, swearer, adulterer, &c. thinke when they hauehave beene at Church, they hauehave serued God sufficiently, though all the weeke long they hauehave serued the Diuell in the stewes, and in the Ale-house.

A direction for performance of Gods outvvard vvorship.3. Here is an excellent direction for vsus, in performing outward solemne seruice to God. These two things must be conioyned, Spirit and Truth: There must be a true matter of worship, grounded on the Word; it must be no deuised worship: There must be also a true manner of worship; it must be done with the very spirit of the minde, and come from the very heart-roote: it must be no formall complementing worship. Though it must not be will-worship, in regard of prescription, yet in regard of performance it must be will-worship: it must be performed with the will, the affections, p. 307and all that is within vsus, Psal. 103.1. Though our will may be no instrument of deuising, yet a speciall instrument of performing worship. Many mens prayers are onelyonly wit-worship: some wit they shew in framing a prayer, but no will-worship, no affection, no life, no heate of deuotion: These are the two common errours in our worship: Though Truth yet no Spirit. Though wee be no Iewes, and are of the true Church, and hauehave a true worship, yet wee worship with false hearts, full of hypocrisie. Againe, if Spirit yet no Truth: Though some blinde kinde of zeale, yet not according to knowledge; though some affection in the seruice performed, as sometimes in simple and well-meaning Papists, and superstitious persons, yet the worship is in mount Gerizim, it wants the truth of Gods word to warrant it. Thus some are Iewes, some Samaritanes: either a false worship, or a true worship with a false heart; few true worshippers. Our common sinne … …hat Isa. 29.13. to draw neare with our lips, our knees, our eares, when our hearts are farre from God, and to giuegive God the shell of outward adoration, without the kernell of spirituall deuotion. Outward seruice is so farre forth seruice, as it expresseth the inward: Therefore it is the inward that Gods children doe specially stand vponupon; for bodily exercise profits but little, nay, it hurts much, being seuered from the spirituall. Therefore take heed in prayer of wandring minds, colde hearts, heauy and dead affections: All our labour is then lost. It is false which Popish Doctors teach, that Prayer is both meritoria and impetratoria, p. 308that it both merits and obtaines, though there be no actuall intention of the minde in praying: So doth Thomas 2.2^ae. We would pray and worship God; but wee are no true worshippers if wee worship not in spirit: Therefore sayes the Prophet, Hos. 11.12. They compasse mee with a lye.

4. Here wee see the priuiledge of the Church of the new Testament: Moses his veyle of the Ceremonies is taken away, and now with open face wee may behold the face of God, 2 Cor. 3.18. Then the sea about the Altar was brasen, 1 King. 7.23. and what eyes could pierce thorow it? But now our sea about the Throne is glassie, Reuel. 4.6. like vntounto Chrystall, clearely conueighing the light and sight of God to our eyes.

Motions in Gods seruice must be spirituall.5. It is not enough that in Gods worship, we feele in our selues inward motions and affections, but these motions must be spirituall, stirred vp in vsus by the Spirit of God, or else wee cannot truly be said to worship in spirit. This makes, first, against all vnregenerate persons, all hypocrites, and temporary beleeuers: Though they may feele some flashings in their deuotions otherwhiles, yet these motions are not from the sanctifying Spirit of God, the Spirit of Prayer, Iude 20. praying alwayes in the holy Ghost. Secondly, it makes against all superstitious, idolatrous, and Samaritane worshippers. Commonly such mens deuotions are very dead, and Christ opposeth true and hearty worship to Samaritane worship: for commonly false worship is grosly hypocriticall, Isa. 29.13. This people drawes neare with their lips, but their hearts are p. 309farre from me. And why? Their feare towards me is taught by the precepts of men. But if not grosely, yet at least closely hypocriticall, for the inward motions, and affections of heart, they feele are not spirituall, but carnall, arising from their owne deceitfull hearts, meere iuglings and illusions of Sathan, transforming himselfe into an angell of light. This is a certaine rule: The author of a worship, is in a manner the performer of a worship. But Gods spirit is no author of a superstitious, idolatrous worship. No, mans braine and sathan are the authors; and therefore he owes their inuentions no such seruice, as to attend vponupon them, and to helpe them in the performance of such a worship. Let them pretend then as long as they will, that such and such deuises of theirs, helpe to stirre vp deuotion; as to see the Crucifixe in Prayer, &c. as they did, Is. 66.5. in their false worship; saying, Let the Lord be glorified, by these additaments of ours, incentiues of deuotion; the truth is, onelyonly the spirit stirres vp true deuotion, and in stirring it vp, hee blowes onelyonly with his owne bellowes: He workes onelyonly with his owne tooles, and not with the bungling tooles of popish workmen, which will fit the spirit of God, as well as Sauls armour did Dauid. Well then may that deuotion be suspected, which is inkindled by such prouokements.

6 Here is comfort. Who hath not often experience of a vagrant and fugitiue heart in prayer? of much coldnesse, and faintnesse? But here is our comfort. It is not said, the true worshippers, p. 310shall worship in spirit, and perfection; with a perfect spirit, but in spirit and truth; with a true, and honest spirit, which if thou feele in thy selfe, God will couer other imperfections.

For the Father requireth.] Here is the first reason, prouing the former assertion, drawne from the will of God. He stands vponupon it to hauehave such kinde of worshippers; delights onelyonly in such worship, acknowledges, and rewards onelyonly such worship. They that would doe seruice, must doe pleasing seruice: onelyonly this seruice pleases him; and therefore onelyonly such seruice to be performed. A strong argument: As if I should say to one that seekes a seruice in such an house; The Master of this house requires paines, fidelity, dexterity in his seruants, and therefore such as will serue him, must be so qualified.

Vse 1. To make eueryevery man looke to his heart, that it be spirituall, renewed, sincere in Gods seruice, for God lookes most to this. In doing a peece of worke, the Artificer labours to giuegive contentment to his eye, for whom he doth it. Now Gods eye in Prayer, will examine the inward man. If God did stand vponupon thy phrase of speech, the gesture of thy body, or the like; then thou mightest make these things thy speciall care. In all seruices among men, we ayme specially to please them we serue: So should it be in Gods seruice; and yet at this day, in nothing is God displeased more. But why takest thou such a deale of paines to displease him? Thou mayest displease him, in not seruing him. Displeasing seruice is a double dishonour, p. 311because thou displeasest him in that act, wherein he specially lookes to be pleased.

2. Comfort to those that worship God in spirit, and truth. Though the false brethren, in the Church, cast them out with scorne; as though their worship were not glorious enough, and therefore cry, let God be glorified, with a more stately, and magnificent kinde of worship, Is. 66.5. yet God applaudes them; he smels a sweet sauour, and answers by the fire of his spirit; and turnes their burnt offering into ashes: for so it followes in that place of Isaiah; But he shall appeare to your ioy: Or as Tremellius, We shall see your ioy; namely, which ye hauehave in your spirituall worship of God, as a testimony of Gods approbation; when they shall be ashamed. Prou. 15.8. The sacrifice of the wicked, is an abomination to the Lord; but the prayer of the righteous, is acceptable vntounto him. A sacrifice is set out with great pompe, and furnished with variety of many glorious ceremonies. And yet the poore naked Prayer of a spirituall worship, is better accepted of God, then the sumptuous brauery of the most glorious sacrifice of the formall worshippers. The Publicans one short eiaculated sentence, Lord be mercifull to me a sinner, is more acceptable, then the most flourishing Pharisaicall rhetorique. It is no matter what men require in Gods worship; they may require this, and that; but God requires spirit, and truth: Bring this, and we shall please him.

VERSE 24. God is a spirit, &c.] A second reason, drawne from the nature of God. He himselfe p. 312is a pure, spirituall Essence: His worship therefore must be answerable. A spirit; namely, vncreated, and vncompounded, most simple: for Angels are created, and compounded, and so are but drossie, and foeculent to God, who is most simple, voyde of all composition, though neuer so subtill, or refyned.

Vse 1. Against Imagery. God is so simple, so spirituall that no Angels pensill can set out his nature. Whereunto will ye liken me? Images are disgracefull to his simplicitie, and spirituality, as I may say, of Essence, as also to his incircumscriptible infinitenesse.

2. Against all fleshly, formall, hypocriticall worship. These kindes of worshippers deny his spirituall nature: make him a God of flesh, and bone. It is common with men, in their trouble, to goe to God, but yet with some outward ceremonies, as this woman, in this perplexitie Christ had now cast her into, no doubt was ready to hauehave done, to hauehave runne to Mount Gerizim, and there hauehave performed some rites: such men show, they hauehave too too grose conceits of God: But we must learne to proportion our worship to Gods nature. Gods nature is simple; in that which is simple, there is no composition, nor diuision: Therefore in our worship there must be no composition; it must be voide of mixture: A linsey-wolsey patcht worship, sauced, spiced, sophysticated with humane inuentions, doth nothing sort with the spirituall simplicity of the diuine Essenc….

Againe, in our worship, there must be no diuision, p. 313not an heart, and an heart. As God is one without diuision; so our worship must be whole and entyre, heart and head, vnderstanding and affection, body and soule, must harmoniously conspire together, in an heauenly consort. God is a reasonable, and an vnderstanding God; and therefore, Rom. 12.1. he must hauehave reasonable seruice. Bodily seruice is but an vnreasonable seruice, which euen fooles, voide of reason, may performe. The Latine seruice of the Papists, is also an vnreasonable seruice, for the vnderstanding is idle in that seruice. Where there is this grose hypocrisie, to giuegive onelyonly a knee, a knocke on the brest, a few words, there God is not apprehended to be a spirit, for then we would thinke he could see our spirits, and their behauiour.

VERSE 25 The Woman said to him: I know well that the Messias shall come, which is called Christ: when he is come, he will tell vsus all things.

VERSE 26 Iesus said vntounto her, I am he, that speake vntounto thee.

Christ hauing satisfied her thirst, in the matter of diuine worship, he doth now satisfie it also in the matter of the Messiah.

Where obserue:

1. Her thirst after the Messiah, Vers. 25.

2. The satisfaction, 26.

1. Her thirst or desire, after the Messiah, is but couertly discouered: I know well the Messiah shall come. As if she had said: It is true indeede which thou speakest, that there must be an alteration of p. 314diuine worship: for the Messias must come, and then shall this alteration be: Oh that once hee were come, that we might know these points fully of him; for he will tell vsus all things.

Her speech containes a profession of her faith concerning Christ. First, that he should come: and secondly, of his office, he should execute when come; Generally in the word Christ; Particularly, teaching all things: for the first, thereout we learne:

Doct. 1 That Gods elect at length, make happy vse of such things, which at first they heard but heedelesly, and without regard. An adulteresse, such as was this woman, could not heare the report of Christ with any great affection; but now shee makes excellent vse of that common report she had heard often before, but negligently. This may comfort Ministers, when for the present their doctrine is but slightly regarded.

Doct. 2 Marke how a little before Christs comming, the mindes of people were raysed vp in expectation. So in the reformation in Luthers t…me, what presagements did God giuegive to many? How did they sigh vnderunder the Aegyptian bondage, and with how erect an expectation did they desire deliuerance?

For the second, she acknowledges all his offices in generall, in the name Christ. For Priests, Prophets, and Kings were annoynted vnderunder the law, and that as figures of Christ in those offices: And these offices had met double in some others, as Malchisedec was King, and Priest; Samuel was Priest and Prophet; Dauid King, and Prophet, but neuer all three in any, but in Christ; and so no perfect p. 315Christ, but he. The vse of this name is.

1. To assure vsus that Christ is a sufficient sauiour. The name of Iesus is not so fully comfortable, vnlesse this of Christ be added. For this shewes that he is a Sauiour ex professo, sealed, appoynted by his father, and by him annoynted with the holy Ghost. So in this name, there are the three persons consenting to our saluation: The Sonne annoynted by the Father, with the Holy Ghost.

2. When thou feelest in thy selfe the spirit of heauinesse, and art steeped in salt brine, then come to this Christ, who is annoynted with the oyle of gladnesse, for his fellowes, to reuiue the deiected. Luk. 4.18. This is the oyle that will make the blurred countenance and furrowed face to shine.

3. When thou feelest thy ioynts stiffe that thou canst not stirre, then come to this Christ. The oyle powred on him being the head, shall distill downe on thee, being one of his members; and being supPled therewith, thou shalt nimbly runne the wayes of Gods commaundements.

2. More particularly, she acknowledgeth his Propheticall office, And when he is come he shall teach vsus all things. How many great Doctours are there at this day, that may be set to schoole to this woman of Samaria? The Papists teach, that the Church may still determine and conclude new articles of Faith.No articles of Faith left to the Churches determination. In diuers poynts of controuersie at this day, when we aledge that there is no such thing in scripture, nor in the purer antiquity after the Apostles, they say the Church had then defined nothing of those poynts: And Bellarmine sayes p. 316that when the scriptures were written, that the custome of vowing to Saints was not begun. Scotus sayes, as he is cited by Bellarmine, that before the Lateran councell, Transubstantiation was no article of Faith: How then is this true, that Christ when he came would teach all things? If Christ had beene a Papist he would neuer hauehave held his peace at this, but hauehave checkt this Lutheran, and hauehave tolde her that Christ would hauehave let some things alone for the counsell of Lateran and Trent to determine. But had Moses a patterne in the mount for eueryevery thing, euen for the snuffers, and hath God lesse regarded his Church in the new Testament? Nay, rather foreign, Heb. 1.1. by peece-meale, and fractions, God spake in the olde Testament, but now in these last dayes he hath spoken by his sonne. Which opposition shewes, that by his sonne he spake perfectly, and tels vsus all things, and that euen concerning the outward worship of God. For of that did the Samaritane speake to Christ.

2. Poynt. The satisfaction of her thirst.

VERSE 26 I am he that speake to thee.

Doct 1 God deales otherwise with poore humble teachable sinners,God reueales his secrets to humble ones. then with the proud, and refractary. For the Pharisees more plainely shew their desire to know the Messiah, and yet can hauehave no answere; whereas this woman, but secretly implying her desire in this kinde, hath this gracious answere returned, I am he. The Iewes, Ioh 7.36 coulde hauehave no answere of that doubt whereof the disciples hauehave, Ioh. 16.16.17 &c. The Lord will teach the humble, and his secret is to them that feare him, Psal. 25. This p. 317is the reason, that many hearing the word, profit not by it, because they are vnworthy, and vnfit to profit by it: they heare with proud and stubborne hearts. Christ will not reueale himselfe to such.

No sooner are there good desires in the godly after Christ, but the desired Christ is at hand, and shewes his face. Thus much appeares by that inward ioy they feele in desiring. As it is thus in this life for the spirituall presence, so also for his corporall presence, and comming in person to the last Iudgement. The desires that Gods children feele in themselues, sighing for him, to make an end of all these confusions and disorders here below, are an euident argument that that comming hastens apace.

Hitherto the Conference.

Now the Consequents follow.

VERSE 27 And vponupon that came his Disciples, and maruelled that he talked with a woman: yet no man said vntounto him, What askest thou? or why talkest thou with her?

Here is the first Consequent; the Disciples comming and finding him talking with this woman, with their maruell thereat: which maruell is set forth by the Diuerse, that though they maruelled in their mindes, yet they murmured not with their mouthes.

1. As touching the maruell, the reason of it was this, because it was not Christs vsuall manner to be alone with women talking. Their maruell shewes so much.

p. 318Wee must be carefull to auoid all shewes and suspicions of euill, 1 Thess. 5.22. and to procure things honest before men, as Paul, 2 Cor. 8.20.21. in matter of distributing almes, he would hauehave one ioyned with him, a witnesse of his dealing, to preuent suspicion. It is not enough to say, as now too many; Why I care not what the world sayes, I am priuy to my selfe of mine innocency.

Obiect. Yet Christ now did this.

Ans. It was vponupon a speciall occasion. Hast thou the like? In thy suspicious practises doest thou not rather hazard the corrupting of thine owne soule, then the helping of anothers? Or hast thou the like holin…sse, grauity, integrity, to cleare thee, that Christ had?

Yet no man said.]

When we conceiue not all things in Gods dealings, with our selues and others, and to flesh and bloud some things seeme harsh, yet this is the honour we should doe the Lord, not to quarrell, but to assure our selues hee hath iust reasons of his doings, though we see them not: though euil thoughts begin to rise in our mindes, yet let vsus choake, and strangle them in the birth, crush them in the shell, neuer suffer them to come abroad, but hush them, with Dauid, My soule be silent to Iehouah, Ps. 62.1.5. Wicked men may refraine & restraine themselues vponupon carnall considerations, as Haman, but onelyonly Christs disciples vponupon a reuerend respect of Christ.

VERSE 28 The woman then left her water-pot, and went her way into the Citie, and said to the men.

p. 319VERSE 29 Come, see a man which hath told me all things that euer I did: is not he the Christ?

VERSE 30 Then they went out of the Citie, and came vntounto him.

Here is a second consequent, The womans leauing her water-pot for haste, and going to her neighbours to acquaint them with this ioyfull newes, and with her good successe. Here,

See the zeale of one truely conuerted:Zeale followes true conuersion. She had Doct. 1 brought her pitcher to the Well, but now she hath gotten a sight of Christ, farewell well, water, water-pot, and all; she hath other matters to minde now. Let worldlings that hauehave no other treasure then earthly, let them minde and follow these earthly things, let them attend their water-pots: we with Christ doe walke vponupon the waues of the Sea, and trample all these inferiour things vnderunder our feet, in comparison of the heauenly. After the same manner, Luke 2. the shepheards left their flockes. Alas, now we cannot leaue our beds, our sports, to come to the house of God. Gods kingdome must attend and wait vponupon our pitchers: Euen on the Sabbath Seruants must be sent about meaner matters then water-pots, when they should be at the fountaine of liuing water, with their pitchers to draw, namely, with their eares to attend Gods word, Is. 55.1.3. But men choose rather to vse the pitcher of their owne concupiscence, to draw out of the pudly fountaine of vaine pleasures. If with this woman of Samaria wee had once seene Christ, wee would breake these pitchers in pieces.

Those that hauehave truly tasted of the sweet of Gods Doct. 2 p. 320mercy themselues, commend it to others, and with Paul, wish that all were as themselues. As the Lepers reuealed the booty in the Tents of the Aramites, 2 King. 7. so this woman, this rich booty shee had met with at the Well: So Andrew tels Peter, and Philip tels Nathanael of the Messiah, Iohn 1.

Her argument whereby shee perswades them to come see this man, as in all likelihood the Messiah, is, because hee had told her all that euer shee had done. OnelyOnly that one sinne of vncleannesse was mentioned by the Euangelist, but it seemes Christ said more to her then the Euangelist related.

Doct. 1 The same argument proues the Scripture to be Gods word, because it discouers to vsus our secret corruptions, 1 Cor. 14.24.25. Heb. 4.12.

Doct. 2 See how this woman to glorifie God, and to doe good to the soules of her neighbours, is nothing dainty to shame her selfe: For she acquaints them with her secret sinnes. Oh our nicenesse! we stand vponupon our credit in the world, but God can set vsus on the racke, and then draw the truth out of vsus perforce.

Doct. 3 The good successe she had in this her inuitation, shewes how weak meanes shall preuaile, when God will touch the heart.

VERSE 31 In the meane while the Disciples prayed him, saying, Master, eate.

VERSE 32 But he said vntounto them, I hauehave meate to eate, that yee know not of.

VERSE 33 Then said the Disciples between themselues, hath any man brought him meate?

p. 321VERSE 34 Iesus said vntounto them, My meate is that I may doe the will of him that sent mee, and finish his worke.

Here is a third consequent, and it is an heauenly discourse of our Sauiour, wherein hee prouokes their diligence in labouring in Gods haruest.

Where obserue:

1. The Occasion of this Discourse.

2. The Matter it selfe, and the Arguments wherewith hee vrges them.

The Occasion was this: His Disciples, hauing prouided meate vrged him to eate, Vers. 31.

Marke in the Disciples the disposition of carnall men, whose mindes are wholly taken vp with earthly matters, with eating and drinking, &c. And while the godly are thinking on heauenly matters, then will they be interrupting them with these vaine things, as on the Sabbath day. Christ was now in his meditations, cooking some spirituall meat for the poore hungry Samaritanes, that were comming towards him, and now the Disciples come talking of temporall meate.

See in our Sauiour the disposition of an heauenly minde, turning all into heauen,An heauenly minde makes an he…uenly vse of earthly things. as the good stomacke doth euen grosser meats into good nourishment, whereas an ill stomacke would turne the finest meats into bad iuyce; and so an earthly minde will turne euen heauen into earth: But an heauenly minde turnes earth into heauen, like a Bee, that suckes hony out of bitter hearbes, and like vntounto fire that turnes into fire that which is cast into it. That wee hauehave no such gift to fasten heauenly discourse p. 322vponupon others, euen vponupon occasion of their earthly, nay, that when iust occasion is offered, we cannot hold out in any such discourse, but grow weary, it shewes that we are not heauenly-minded. If two trauellers went together thorow a strange Land, towards their home, whereof would they talke most? Not so much of the strange land where thorow they past, as of their home. So if indeed we did here …rauell towards heauen, we would minde and speake of heauen and heauenly things more.

Doct. 3 Our Lord forgot his hunger, as before his thirst, and preferres the soules of the Samaritanes before his owne belly. How many slow-bellies are there in the Ministry, that while they seeke themselues, and follow their own affaires, suffer the flock to starue? And our great ones will hauehave their seruants be absent from Church, only to attend their bellies. Thus to preferre the base belly before the precious soule bought with Christs bloud, is quite contrary to Christs example. Dauid called it the water of bloud, gotten with the hazard of his Seruants life, 2 Sam. 23. How bloudy are such meates, as are sawced with the bloud of mens soules?

2. Point. The Arguments prouoking them, which are sixe.

1. Argument, from his owne example, propounded, first, more obscurely, Verse 32. and then vponupon occasion of the Disciples doubting, Ver. 33. it is repeated and explained, Vers. 34. My meate is that I may doe, &c. Learne in gen…rall.

Doct. 1 The exhorter of others must be able to alledge his owne example, and must worke as well on the p. 323eye, as on the eare: So Paul, Acts 20.31. Words blush if deedes faile.

The vse of Christs holy life is for our imitation, Doct. 2 Iohn 13.15.Christ the best patterne for imitation. We must therefore with an attentiue steddy eye heede his example, as Painters doe the face they expresse. In other examples there are defects; OnelyOnly Christs is beyond exception: Therefore be ye followers of me, as I am of Christ, saith Paul. 1 Cor. 11.1. And, Mat. 5.48. Be yee perfect, not as Abraham, Moses, or Dauid (for then we might think many of our imperfections priuiledged) but as your Father in heauen is perfect. The best picture is that which is made by the liuing face, and not that which is made by another picture: And the best imitation of God and Christ, is to looke vponupon them themse…ues, and not in this or that Saint.

More particularly consider here two things:

1. Christs Action.

2. The Account he made of his Action.

1. His Action. Doing of his will that sent him, that is, his Fathers will, and not onelyonly doing, but finishing, going thorow-stitch. Hee meanes the worke of mediation, where he implyes the ground, God hath sent him for this purpose.

EueryEvery man must attend some frui…full businesse. Doct. 1 Christ himselfe had his taske set him: So Adam in Paradise. Idlenesse buries a man aliue: Standing pooles are full of venemous creatures. The workes of our honest callings are Gods workes; That I may finish his worke. A singular comfort hauehave we when wee are in our lawfull callings: Being about Gods worke, wee are vnderunder Gods protection, wee shall p. 324hauehave Gods protection, and his pay. Lasciuious Dancers, Players, and all such as are set on worke by Sathan, must expect their wages from him.

Doct. 2 In the workes of our callings, and so in all good workes,Good workes must be finis…ed. we must hold out constantly, till we bring things to perfection. The Scripture shames bunglers, with the spider, Pro. 30.28. which is there commended for her diligence, and painefulnesse. That I may finish his worke, Colloss. 4. Archippus must fulfill his Ministry: So in all other callings; specially in our generall, and the workes thereof: for the wicked begin in good things, as Iudas in the Apostle-ship, but hold not on: So the stony and thorny ground. But the godly cease not, till they hauehave perfected: If some interruptions hinder them a while in any good worke; yet they returne like good workemen to their worke; as Dauid in bringing home of the Arke. Contrarily, because they are no workers of iniquitie; they easily are broke off in euill; as Dauid in his purpose of murthering Nabal.

2. Point. His account of this his Action: It is my meate.

Doct. 1 Christ performed the worke of our redemption very cheerefully; else it had not beene meritorious, for God loues a cheerefull giuer.

Doct. 2 Obedience, also to vsus, must be in stead of our meate:…e…nce … be as mea , in eight …p…cts. and that in these regards.

1. In regard of our hungring after it, Mat. 5.6. which hunger, and thirst after righteousnesse: Which hunger must be such, that we should not sleepe till our hunger be satisfied. Ps. 132.2. Of the wicked it is said, That they cannot sleepe, till they hauehave done p. 325euill; because they eate the bread of wickednesse, and drinke the wine of violence, Pro. 4.16.17. An empty hungry stomacke cannot well sleepe; for sleepe is caused by the ascent of the fumes of the meates and drinkes, in the stomacke, to the head. So then of the godly it may be said; They cannot sleepe except they hauehave done good; for they eate the bread of righteousnesse, &c. We must therefore come with an appetite, and longing desire to hearing, and prayer. An hungry man needes not to be dragged to his meate.

2. In regard of the sweetenesse, and our delight in it. Psal. 119.103. How sweete are thy promises vntounto my mouth? In this regard, it is Gods meate, Cant. 5.1. Reuel. 3.20. much more then should it be ours. This makes against the imputation of melancholly, cast vponupon Christianity. A good conscience is a continuall feast, Prou. 15. It furnishes the table with exquisite delicates, the fruits of obedience. The teares of those that pray, are sweeter then the ioyes of the theater, saith Augustine. Can a man well be melancholly, that is at a feast? yet the pleasure of the other meate, is but vanishing, but here it remaines. Againe, many are discouraged, because godlinesse is no better regarded in the world, but godlinesse is a reward to it selfe. An hungry man neede not be hyred to eate: Wee must not worke with Christ for meate, for obedience is both worke and meate. They are base workemen that will tyre here, vnlesse they may hauehave victuals to refresh them. Psal. 128. Thou shalt eate of thy labours.

p. 3263. In strengthning of vsus to good dueties: For as sinne fits vsus to sinne, so obedience, to obedience, Rom. 6.22, Being Gods seruants, yee hauehave your fruit in holinesse. The earth is not nourished, but spent with the fruits it brings forth, and the more it beares this yeare, the lesse able is it to beare the next yeare. But the more we abound in the fruits of obedience, the stronger are we for bringing forth further fruit. In earthly meates our stomackes are soone cloyed, but here obedience is both meate, and sauce too: The more we eate of this meate, the sharper is our appetite to it.

4. In regard of daily and familiar vse: It is so vncouth to many, that it may seeme physicke rather then foode. A mans stomacke will looke for his foode; in most, thrice a day, breakefast, dinner, supper: And to breake custome, often causes sicknesse. So Gods children should so daily inure themselues to Gods seruice; as Daniel to his prayers thrice a day, that in the intermission, they should feele faintnesse, as in the want of foode. A man cannot long forbeare his meate, what euer his businesse be; and yet the slightest occasion makes vsus neglect Gods seruice. Manies obedience, is like a niggards feast: At Easter, or some such time, many will be very deuout, but all the yeare besides, alas, but poore doings.

5. In regard of our furnishing, and prouiding of it. Ioseph in the yeares of plenty, prouided against famine; and so men that goe to sea, prouide for their iourney. So must we hoord vp in the treasury of good workes, that we may hauehave wherewith p. 327to sustaine our selues in the euill day. As Gods statutes must be our songs, our musicke. Psa. 119.54. So likewise our meate, and our viands in this our pilgrimage.

6. As the belly in eating hath no eares, but then we minde our meate. So in obedience (as Gehezi in his iourney) wee must hauehave no eares to heare Sathan, the flesh, or any allurement, specially in hearing of the word, when our soule is feeding it selfe, should there be no eares for Sathan.

7. When wee hauehave a stomacke, specially if weake, we will eate, least staying longer wee loose our stomacke: So should it be with vsus, when we hauehave a minde to doe good.

8. We waite not being hungry, till meate be put into our mouthes, but wee seeke it out. So seeke out occasions of doing good, of giuing almes, &c.

VERSE 35 Say not ye, There are yet foure months, and then commeth haruest? Behold, I say vntounto you; Lift vp your eyes, and looke on the regions: for they are white already vntounto haruest.

2. Argument. Because Gods haruest was ripe, and called for the sickle; which he sets forth by the testimony of their owne eyes; Lift vp your eyes, both bodily, in regard of the Samaritans that were comming by troopes thorough the fields towards him, and of their mindes, in regard of other places. And he vrges this argument, by a comparison thus: The other haruest runnes so in your mindes, that you thinke of it long before, carefully casting p. 328the time, counting of it long before it come, yet foure moneths, and wishing it were at hand. If your care be such in the earthly haruest, what then in the spirituall haruest? if you stand expecting that haruest, long ere it come; then ought you not to neglect this, when it is come.

Doct. 1 The corruption of our nature, to be more carefull in earthly things, then in heauenly; for our bodies, then for our soules. Earthly things we can see a farre off: heauenly, though present, and before our noses, we discerne not; no, though Christ cry, Lift vp your eyes, and see. In the lest bodily distemper, the Physitian is consulted with, neuer the Preacher, till at last cast. Couetous ones will defraud their bellies, to follow their markets; not so to heare a Sermon.

Doct. 2 Readinesse of people, ought to prouoke the Minister: Their vntowardnesse is a great discouragement. It would make an haruest-man throw away his sickle, if there were nothing but greene corne. But here remember.

1. That the Ministry, is as well the sowing of the seede, as the reaping of the increase; and as well the latter raine to ripen, and plumpe it, as the sickle to cut it downe.

2. That this readinesse, and ripenesse, is not onelyonly in regard of the peoples preparation, and forwardnesse, but specially in regard of Gods election. Now the Ministry sent to a place is an argument of some elect there. 1 Thes. 1.5. An husbandman would not send his seruant with his sickle to reape thistles, and nettles.

p. 329Vse 1. To people. To be like these Samaritans, that their desire to learne, may euen constraine the Minister: As a father, if his children should come hanging on him, and crying for foode, would be euen forced to prouide for them. But alas, such are our defections to Popery, that Antichrist, seeing how many come in troops vntounto him, may now vse these words; The regions are white, blacke rather, to the haruest, or else; the regions are white to the haruest of Gods iustice, and call for the sickle of iustice.

2. To Ministers, to take the opportunity of the good desires, and affections of the people. Corne if it be not taken when it is ripe, it is lost.

VERSE 36 And he that reapeth, receiueth wages, and gathereth fruit vntounto life eternall, that both hee that soweth, and hee that reapeth, might reioyce together.

3. Argument. In the beginning of the verse, from the reward of their labours: Haruest-men hauehave greater wages then other labourers; so shall faithfull Ministers.

Faithfull seruice to God is rewarded by him,Doct. with eternall life.

Obiect. This makes for Popish merit: Wages is earned, and merited.

Ans. Not alwaies, Matth. 20. The penny giuen to him that wrought but one houre in the vineyard was wages; but an houres worke could not deserue an whole dayes pay. So Rom. 4.4. Reward and mercy are ioyned together in the second p. 330Commandement, and Psal. 62.12. And to thee O Lord, belongs mercy, for thou rewardest eueryevery one according to his worke.

Reasons against merit.Reasons against merit of workes may be these.

1. Our workes are debts. Luk. 17.7.8.9.10. It is no merit for a man to pay his debts.

2. They are no way beneficiall to God, but profitable to our selues, Iob 22.2.3. It were ridiculous for a man to put vp a bill for allowance out of the exchequer, because he hath kept himselfe warme and healthfull in the winter time, or because he hath beene painefull, and maintaines his charge by his worke.

3. They hauehave no proportion to an infinite, eternall, pure, perfect, vndefiled inheritance; themselues being finite, temporall, impure, & imperfect.

4. They are of Gods grace: he crownes his owne gifts, not our merits.

Vse. 1. To quicken our obedience, 1. Cor. 15.58. Gen. 17.1. Philip. 3.14. This did beare out Moses against Pharaoh. Heb. 11.26. The sweetenesse of the honey makes the Beares breake in vponupon the Hiues contemning the stings. The sweetenesse of Gods face though to be seene onelyonly in the obscure glasse of ceremonies, comforted the Iewes in their tedious & difficult trauel to Zion. Ps. 84.6.7. much more should the sight of God in heauen doe it.

2. More especially for Ministers. One would not thinke them haruest-men by the wages the world giues them: Other idle vaine callings, may seeme rather to be haruest worke. But here is their comfort against the heate of the day, Gods large pay. 1. Cor. p. 3319.10.11. Dan. 12.3. They shall shine, though h…re they shine not in worldly glory: No matter for the world, we receiue our wages from God

Obiect 1. I, but it is long ere it come.

Ans. Yet it is certaine. He that reapes receiueth wages, the pledge in this life, as it were some of the grapes of Canaan. Baser graine is quickly reaped after it is sowen, not so with Wheate. Baser wares are bought with ready money, when the more precious are taken vp on trust, and are paide for afterwards. Hypocriticall obedience is presently rewarded. Matth. 6.2. but the faithfull must tarry longer, though yet with full assurance, as Paul. 1. Tim. 4.8. and Christ, Ioh. 17.4.5.

4. Argument followes, drawne from the good they doe to others, in the following words of the verse. And gathereth fruit to life eternall. Referre life to fruit, that is the soules of men gathered into Gods garner by the Minister, & not to the gatherer.

Besides the reward, the worke it selfe of the Ministery must prouoke to faithfull diligence.Doct. The vvorke of the Ministery should prouoke to vvorke. A worthie worke. 2 Tim. 3.1. Gods wheate would be lost. Thou gatherest it in, not to be consumed and spent, but to liue, and that for euer, as Ioh. 15.16. That you goe, and bring forth fruit, and that your fruit remaine, alwaies presenting it selfe to the gatherers eye. The other wheate is aliue in the field, dead in the barne and garner, & quickly comes to nought: This wheate is dead in the field, but aliue when gathered in. He gathereth vntounto life.

Vse. 1. Against idle, carelesse, and tith-monging Ministers, inuited onelyonly by the hope of corruptible p. 332fruits, not as Paul. Rom. 1.10. Base worke craues not such heede: But worthy worke how carefully is it to be handled? And how pretious are mens soules? Therefore Paul considering the honour God did him, thus imploying him, thankes him for counting him worthy, and putting him in his seruice. And Rom. 1.5. of whom we hauehave receiued grace, and Apostleship. If he had appointed me but a doore-keeper in his house, I must hauehave acquitted my selfe, how much more then now being a steward? As when a Prince designes a Subiect to some honourable seruice, the very nature of the businesse is sufficient prouocation: So here no lesse.

2. It must teach people not to feare the sharpnesse of the sickle, but willingly to be gathered in; for they are gathered vntounto life eternall. Thinke not then that it is better standing still in the open field.

5. Argument followes in the latter end of the Verse, That he that soweth and reapeth may reioyce together. It is taken from the ioy the Apostles, the reapers, should bring to the sowers, the Prophets before Christ, when in heauen they shall see the fruits of their labours, the haruest of their seedes, the perfection of that building whereof they laid the foundation.

Doct. 1 The Saints in heauen reioyce in the fruits of their holy labours on earth, and therefore take notice of them. The reapers thinke, we brought these men into the Church, 1 Thess. 2.19. The sowers, this corne arises of that seede wee sowed: Thus, Reu. 14. their workes follow them in regard of their ioyfull remembrance: The contrary is true in hell. p. 333Though wee liue not then to see the fruit of our labours here, yet we shall see it in heauen, and that is our comfort.

Though the principall ioy of heauen be in the Doct. 2 sight of God,Saints reioyce each in others societie in heauen. yet also is there ioy in the sight of the rest of the Saints. As it is a ioy for the seedesmen to meete with the reapers, and the reapers with the seedesmen, and both of them with the corne, which the one sowed, the other housed. Contrarily in hell the sight of their companions, or schollers in wickednesse increases torment. Therefore the rich man, Luk. 16. desires his brethren might not come to Hell, rather out of a respect vntounto himselfe then vntounto them. There is no charity in Hell.

Sweet is the fellowship of the heauenly Saints in Doct. 3 ioy: There is no falling out.Mutuall ioy among the Saints in heauen vvithout enuy. The seeds-man repines not against the reaper, nor the reaper insults not ouer the seedes-man. The former saies not, I began, and you hauehave had the aduantage of my labours: nor the latter saies not, yea, but I made an end. No, though there were diuersity of labours, yet all that is forgotten, & in that God is glorified, the Church edyfied, heauen filled, herein they reioyce. So should it be on earth, no contention, no enuy, but co-reioycing in the imployment of our talents.

VERSE 37 For herein is the saying true, that one soweth; and another reapeth.

VERSE 31 I sent you to reape that, whereon ye bestowed no labour: other men laboured, and ye are entred into their labours.

6. Argument; from the easinesse of their labours p. 334in comparison of the seedes-men the Prophets: for seed-time is the foundation of haruest, and that is lowring, but the haruest is ioyfull.

Doct. 1 The more helpes, and greater aduantages Ministers hauehave for the performance of their callings, the greater is their shame if they be negligent. And so in other callings. The greatest difficulty of any worke is in the beginning, and when the ice is once broken, then it is easie to follow after: The foregoers make the way more easie for the after-commers. As it should hauehave beene a shame therefore for the Apostles, hauing the benefit of the Proph…ts labours, making their burden farre easier, to hauehave beene negligent: so for vsus much more, after the labours of both Prophets and Apostles, and their successours in so many ages, and specially of the restorers of the Gospell, Luther, Caluin, and their successours to this day.

Doct. 2 God will not hauehave the same men sowers and reapers. He will not hauehave one age to hauehave all, but still will hauehave some thing left for the after-diligence of successors, Heb. 11.40. That they without vsus should not be perfect.

Vse. Let not the present age glory ouer-much: Our successors shall adde to that we hauehave. And let vsus not contemne our predecessours, if we goe beyond them: What maruell? Wee are entred vponupon their labours. What haruest should wee hauehave had now, had it not beene for the seedes of Luther and Caluin? and yet how are they vilified by new vpstarts?

The present age sowes seedes for the succeeding: p. 335Arbores serit quae alteri prosint saculo. The conclusion of the old Testament was an haruest, in regard of the time going before; but yet a seedes-time, in regard of vsus. What then shall the haruest be hereafter, when the Iewes shall be called, the Turke and Pope be ouerthrowne? Let eueryevery one hauehave a care both to make good vse of the seedes of our predecessors, and to leaue good seeds for our successors.

The excellency of the new Testament. Wee see Doct. 4 the corne eared, flowred, ripened, cut downe: They of the old Testament were but in the seedes-time, and saw but the first sprowtings. They therefore but children to vsus, Gal. 4. Which must be vnderstood of the body of our Church, compared with the body of theirs: otherwise some particular persons there were then, to which the best of vsus all are but children.

VERSE 39 Now many of the Samaritanes of the Citie beleeued in him, for the saying of the woman, which testified, He hath told me all things that euer I did.

VERSE 40 Then when the Samaritanes were come vntounto him, they be sought him that hee would tarry with them: and he abode there two dayes.

Here is the fourth Consequent, the Samaritanes entreating Christ to tarry with them It is set forth, first, by the Ground, Verse 39. They beleeued: secondly, by the effect, Verse 40. Christ stayed.

They beleeued.]

God makes much of the small beginnings of grace: He that is not against me is with mee. Doct.Hee will not quench the smoaking flaxe. The teachable p. 336disposition of the Samaritanes is here honoured with the name of Faith.

Vse 1. Against the rigour of many censurers, that disgrace euen excellent graces, if but a little blemished.

2. Comfort to Gods Children grieued for the smalnesse of grace: they in their humilitie call their weake faith, vnbeliefe, as hee, Mark. 9.24. but here God cals a small inclination to beleeue, Faith.

For the saying.]

Doct.One sentence proceeding from a touched and a broken heart doth mightily preuaile, and deepely pierce, though it be but a saying of a silly weake woman. Nay, the very silence of such an heart is powerfull. Origen after his fall, reading that for his Text, Psal. 50. What hast thou to doe to take my words into thy mouth? and not able to speake for teares, set all the Church on weeping. If Preachers could speake to their auditories, as this woman to her neighbours, out of hearts truly humbled, oh how effectuall would their preaching be?

Besought him.]

Doct.New borne babes desire the sincere milke of the word, and runne to the teate, as here these Samaritanes to the brest of Christ. A signe wee hauehave not tasted of Christs sweetnesse, when wee desire not after him. The louers of vanitie keepe the professours and doctors of vanitie: So contrarily. But alas! Many Gadarens, Mat. 8. and Nazarites Luk. 4. are there, but few Samaritanes.

And he abode there two dayes.]

Christ abides there onelyonly, where hee is inuited, p. 337desired, welcommed, and made much of. Christ will not be wanting to the soule desiring after him. If thou lay hold on him hee will stay with thee, Cant. 3.4.

VERSE 41 And many moe beleeued, because of his owne word.

VERSE 42 And they said vntounto the woman, Now we beleeue, not because of thy saying: for we hauehave heard him our selues, and know that this is indeede the Christ the Sauiour of the world.

A fift Consequent, Christs preaching among Doct. 1 the Samaritanes; with the successe, their Faith, and the profession thereof to the woman.

The testimony of the Church may prepare, but it is Christs owne voyce that strikes all sure, 1 Iohn 5.6. The Spirit beares witnesse that the Spirit is truth.

Strangers, and those of lesse meanes oftentimes Doct. 2 out-strip Gods houshold, and those of greater meanes; as here these Samaritanes in this excellent confession put downe the Iewes.

In Faith there is a certaine and grounded knowledge; Doct. 3 We hauehave heard our selues & know, &c. Ioh. 6.69. Wee beleeue and know. Hence Knowledge put for Faith, Iohn 17.3. This makes against both the implicite Romish faith, and the staggering wauering faith of many among our selues.

And thus much for the first History laid downe in this Chapter.

The second followes, concerning Christs comming into Galile, and his miraculous healing of the Rulers sonne, from the 43. Verse to the end.