A
SERMON
PREACHED
AT
S.
Martins
in
the
Fields
.
WEL-BELOVED
in
Christ
Iesus
,
here
are
two
Obiects
presented
before
you
;
the
one
,
vnto
your
eyes
,
the
other
,
tendred
vnto
your
eares
:
the
one
,
the
sad
spectacle
of
Death
,
which
is
the
state
of
Desolation
,
(
if
we
consider
it
in
it selfe
;
)
the
other
,
is
the
Word
of
Life
,
which
is
and
ought
to
be
our
speciall
consolation
and
comfort
against
Death
:
For
the
performance
whereof
,
albeit
some
perhaps
expect
,
that
I
should
speake
of
Death
Naturall
,
and
Resurrection
Corporall
;
yet
I
haue
thought
good
rather
(
vpon
some
speciall
Occasion
)
to
make
choice
of
a
Text
that
speaketh
of
Life
Spirituall
,
and
of
the
first
Resurrection
,
which
Saint
Iohn
speaketh
of
in
the
twentieth
Chapter
of
his
Reuelation
;
where
hee
sayth
:
Blessed
and
holy
is
hee
,
Apocal
.
20.6
.
that
hath
part
of
the
first
Resurrection
,
for
on
such
the
second
Death
hath
no
power
.
Concerning
this
first
Resurrection
,
I
haue
chosen
for
my
,
Text
an
Example
taken
out
of
the
fourth
of
Saint
Iohns
Gospell
,
the
nineteenth
,
twentieth
,
and
one
and
twentieth
Verses
,
which
is
the
Text
I
meane
to
speake
briefely
of
.
The
words
are
these
:
Iohn
4.19
,
20
,
21.
The
Woman
said
vnto
him
:
Sir
,
I
see
that
thou
art
a
Prophet
.
Our
fathers
worshipped
in
this
Mountaine
;
and
ye
say
,
that
in
Ierusalem
is
the
place
where
men
ought
to
worship
.
Iesus
said
vnto
her
:
Woman
,
beleeue
me
,
the
houre
commeth
,
when
ye
shall
neither
in
this
Mountaine
,
nor
at
Ierusalem
,
worship
the
Father
.
IN
these
words
are
contayned
part
of
a
Dialogue
,
Three
Degrees
tending
to
the
conuersion
of
the
Samaritan
.
or
Dispute
betweene
our
Sauiour
Iesus
Christ
,
and
this
same
Conuert
of
Samaria
.
In
the
Woman
of
Samaria
,
we
are
to
consider
three
Degrees
,
whereby
she
was
brought
to
Conuersion
:
two
whereof
are
contayned
in
her
words
,
in
the
first
place
;
and
the
third
,
in
the
answer
of
our
Sauiour
Iesus
Christ
vnto
her
question
.
1.
The
first
Degree
,
is
the
dimme
sight
she
had
of
the
Propheticall
Office
of
Iesus
Christ
,
contayned
in
these
words
:
The
Woman
said
vnto
him
;
Sir
,
I
perceiue
that
thou
art
a
Prophet
.
2.
The
second
contayneth
her
care
of
true
Religion
,
vnder
a
darke
Cloud
of
an
Obiection
she
made
to
our
Sauiour
Iesus
Christ
,
concerning
the
manner
of
the
Worship
of
God
,
in
these
words
:
Our
Fathers
worshipped
in
this
Mountaine
;
and
ye
say
,
that
in
Ierusalem
is
the
place
where
men
ought
to
worship
.
3.
The
third
sheweth
her
Resolution
,
in
the
words
of
our
Sauiour
Iesus
Christ
,
and
his
answer
to
the
former
Obiection
,
wherein
no
doubt
she
rested
;
expressed
in
these
words
:
Iesus
said
vnto
her
;
Woman
,
beleeue
me
,
the
houre
commeth
,
when
ye
shall
neither
in
this
Mountaine
,
nor
at
Ierusalem
,
worship
the
Father
.
These
are
the
three
degrees
wherby
it
pleaseth
the
wisedome
of
the
holy
Spirit
of
God
to
bring
this
woman
to
a
more
full
resolution
of
true
Religion
;
first
concerning
the
first
:
I
meane
to
bee
briefe
in
all
.
1
In
the
first
degree
we
are
to
consider
three
things
,
a
compellation
of
reuerence
,
where
she
calleth
him
,
Sir
.
2
Secondly
,
an
apprehension
of
intelligence
,
in
these
words
,
when
she
saith
:
I
see
and
perceiue
.
3
Thirdly
,
a
confession
of
his
office
propheticall
:
I
perceiue
thou
art
a
Prophet
.
First
,
concerning
the
first
,
in
that
she
honoured
Iesus
Christ
,
that
had
reproued
her
before
in
the
precedent
part
of
this
Text
,
Chrysostome
noteth
,
That
she
shewed
much
wisdome
and
a
notable
example
for
all
men
and
women
to
follow
;
that
though
they
be
reproued
for
error
,
yet
notwithstanding
,
they
should
not
take
it
grieuously
,
they
should
not
goe
away
discontentedly
:
as
Chrysostome
saith
.
This
woman
did
not
goe
away
in
anger
,
nor
did
she
vse
any
contumelious
or
reproachfull
speech
against
our
Sauiour
:
but
rather
honoured
him
,
and
said
;
Sir
,
I
perceiue
thou
art
a
Prophet
.
Hard
it
is
to
beare
reprehension
,
though
neuer
so
iustly
deserued
;
and
more
difficult
,
to
giue
honour
to
the
reprehender
:
but
this
woman
doth
both
;
she
taketh
this
admonition
in
good
part
,
and
giueth
honour
to
Christ
.
Concerning
the
second
part
of
her
apprehension
,
in
vnderstanding
;
she
saith
,
I
see
thou
art
a
Prophet
:
this
is
referred
(
as
Diuines
say
)
not
to
the
sight
of
the
body
,
but
of
the
minde
;
she
saw
no
more
in
the
body
,
before
faith
,
then
this
,
That
Iesus
was
a
Iew
:
for
when
Christ
did
aske
to
drinke
of
the
water
she
came
to
draw
,
she
then
answered
in
scorne
and
disdaine
;
How
commeth
it
to
passe
,
that
thou
being
a
Iew
,
doest
aske
drinke
of
me
a
Samaritan
?
She
doth
disdaine
him
;
for
there
was
no
good
correspondency
betweene
the
Iewes
and
the
Samaritans
,
as
appeareth
in
the
ninth
verse
of
this
Chapter
:
for
the
Samaritans
were
a
schismaticall
kinde
of
people
;
they
would
in
prosperity
take
part
with
the
Iewes
,
and
be
of
their
kindred
:
but
in
time
of
aduersity
,
either
relinquish
,
or
stand
against
them
.
This
Samaritan
,
Christ
made
a
true
Christian
;
therefore
she
ought
to
be
an
example
,
not
to
persist
obstinately
in
former
ignorance
:
when
it
pleased
God
to
shew
some
light
of
truth
,
she
made
a
true
confession
;
I
perceiue
more
then
I
did
before
.
So
did
S.
Peter
,
Act.
10.34
.
So
S.
Paul
,
1.
Tim
.
11.13
.
So
S.
August
.
in
his
Retract
,
Sen.
Epist.
76.
Some
remaine
ignorant
;
because
they
haue
seene
nothing
in
youth
,
they
will
learne
nothing
in
age
,
and
therefore
continue
in
blindnesse
still
.
Quidest
stultius
,
quàm
quia
diu
non
disceris
,
non
discere
?
Tam
diu
discendum
quàm
diu
nescias
.
What
is
more
fond
(
saith
Seneca
)
then
because
thou
hast
not
learned
of
long
time
,
now
not
to
learne
at
all
?
So
long
shouldst
thou
learne
,
as
thou
art
ignorant
.
This
woman
did
not
so
,
she
was
a
Proficient
.
Many
heare
the
Word
of
God
,
and
do
not
profit
by
it
;
but
she
did
profit
by
it
,
and
professe
that
she
profited
:
Euen
as
it
pleased
God
to
open
the
eyes
of
this
worshipfull
Lady
,
to
see
that
which
she
had
not
seene
,
and
to
declare
with
thankefulnesse
the
light
which
she
had
receiued
.
Thirdly
,
in
that
she
confessed
the
Lord
Iesus
Christ
to
be
a
Prophet
,
she
maketh
a
true
confession
.
I
will
not
stand
to
dispute
with
Abulensis
,
whether
Christ
were
a
Prophet
or
no
;
for
I
haue
made
it
plaine
here
in
my
ordinary
exercises
,
that
Christ
was
a
Prophet
,
and
more
then
a
Prophet
:
he
was
the
Prophet
,
the
more
includeth
the
lesse
.
This
woman
commeth
to
her
knowledge
by
degrees
;
after
this
,
she
came
to
further
knowledge
of
Christ
,
as
that
he
was
the
Messias
,
verse
9.
the
great
Prophet
of
whom
Moses
saith
,
Deu
.
1●
.
15.1●
A
Prophet
shall
the
Lord
raise
vp
vnto
you
like
vnto
me
,
him
shall
yee
heare
:
for
it
shall
come
to
passe
,
that
the
soule
that
heareth
not
that
Prophet
shall
be
rent
from
among
you
.
This
Commination
,
this
Threatning
,
is
against
them
that
will
not
heare
the
great
Prophet
,
Iesus
Christ
.
Thus
much
for
the
first
degree
of
her
conuersion
.
The
second
degree
wherein
shee
profiteth
in
Christian
Religion
,
is
,
in
that
to
cleare
her
conscience
from
the
Cloud
of
dubitation
,
she
obiecteth
to
Iesus
Christ
,
and
saith
:
Our
Fathers
worshipped
in
this
Mountaine
;
but
you
say
,
Ierusalem
was
the
place
where
men
ought
to
worship
.
Here
is
the
obiection
:
shee
leaueth
it
to
the
wisedome
of
Iesus
Christ
,
concerning
the
truth
of
the
diuers
opinions
that
were
betweene
her
,
and
the
Iewes
,
she
leaueth
that
to
Christ
,
to
determine
and
set
downe
in
his
iust
Iudgement
.
Here
is
great
constancy
in
this
Conuert
:
first
,
in
that
shee
tarrieth
by
Christ
,
till
shee
were
fully
instructed
;
and
doth
not
goe
,
as
soone
as
she
met
with
a
Prophet
:
she
doth
not
run
into
the
towne
(
as
afterward
she
did
)
to
tell
the
people
whom
she
had
seene
,
and
what
she
had
heard
;
but
she
first
seeketh
to
heale
her
owne
conscience
:
this
sheweth
great
patience
and
prudence
in
this
Conuert
.
Besides
,
shee
sheweth
,
shee
hath
a
care
of
her
soule
more
then
her
body
:
shee
came
to
draw
water
,
but
hauing
met
with
the
Prophet
,
and
more
then
a
Prophet
,
she
thinketh
no
longer
of
the
Terrestiall
water
,
but
of
the
Spirituall
and
Celestiall
;
and
therefore
mooueth
a
question
of
Religion
:
hauing
a
Prophet
,
shee
maketh
vse
of
his
presence
,
and
gifts
;
mooueth
a
controuersie
to
him
,
that
could
well
determine
it
.
This
controuersie
was
not
concerning
God
himselfe
;
for
both
parties
,
the
Iewes
and
Samaritans
were
resolued
,
that
there
was
but
one
true
God
:
secondly
,
that
this
God
appeared
to
the
Patriarchs
,
and
that
this
true
God
was
to
bee
worshipped
with
inward
and
outward
worship
;
this
was
not
the
controuersie
:
but
the
question
was
,
of
the
place
where
God
was
to
bee
worshipped
;
concerning
that
,
there
were
two
opinions
,
the
one
of
the
Samaritans
,
and
the
other
of
the
Iewes
,
both
which
this
woman
propoundeth
distinctly
:
Our
fathers
(
saith
she
)
worshipped
in
this
Mountaine
;
and
you
(
that
are
Iewes
)
say
,
Ierusalem
is
the
place
.
Here
she
setteth
downe
who
were
the
two
parties
,
and
which
were
the
places
:
The
parties
,
the
Samaritans
,
and
the
Iewes
;
the
places
,
the
Mountaine
Geresim
,
and
Ierusalem
.
She
concealeth
not
the
Argument
which
both
vse
;
the
Argument
of
the
Samaritan
:
Our
fathers
worshipped
in
this
Mountaine
;
the
Argument
of
the
Iewes
,
Ierusalem
is
the
place
where
they
should
worship
:
so
she
doth
propound
these
points
to
the
consideration
of
our
Sauiour
Iesus
Christ
.
I
will
not
stand
to
describe
the
diuersity
of
dispositions
of
the
Iewes
and
Samaritans
,
nor
speake
much
of
the
place
of
Mount
Geresim
,
and
Ierusalem
.
I
am
not
ignorant
that
the
Scriptures
and
Iosephus
affoord
diuers
obseruations
of
both
places
.
But
one
thing
concerning
Mount
Geresum
is
remarkeable
;
that
besides
that
it
was
the
place
that
the
Patriarks
worshipped
in
,
it
was
that
Mountaine
in
which
the
blessings
were
pronounced
:
therefore
if
we
respect
any
place
for
holinesse
and
antiquity
,
this
is
the
place
,
in
the
Samaritans
opinion
.
She
bringeth
her
Argument
,
that
seeing
the
Patriarks
worshipped
here
,
the
Mount
Geresim
was
better
then
the
Iewes
Ierusalem
.
And
marke
how
she
doth
two
things
:
First
,
she
doth
insist
and
build
her selfe
vpon
the
authority
of
the
Fathers
:
Secondly
,
she
extenuates
the
authority
of
the
Iewes
,
with
,
Ye
say
,
Ierusalem
is
the
place
:
which
was
a
strange
kinde
of
course
of
the
Samaritans
;
they
extolled
the
inferiour
and
weaker
Argument
,
and
extenuated
the
better
,
which
was
built
vpon
the
Scriptures
:
she
amplifieth
the
authority
of
the
Fathers
,
which
she
proposeth
,
and
opposeth
,
and
postposeth
;
and
diminisheth
the
authority
of
the
Scriptures
,
which
was
for
the
Iewes
.
But
Iesus
Christ
our
Sauiour
doth
sharply
say
,
in
way
of
reprehension
,
Ye
worship
ye
know
not
what
:
We
know
what
we
worship
,
Saluation
is
of
the
Iewes
;
the
Iewes
had
the
Word
of
God
,
for
God
reserued
the
choise
of
the
place
of
his
worship
to
himselfe
,
&
left
it
not
to
men
to
chuse
,
as
appeareth
in
Deut.
12.11
,
14.
in
these
words
;
The
place
which
the
Lord
your
God
shall
chuse
:
which
place
was
Ierusalem
,
after
the
Arke
was
remoued
from
Silo
;
where
it
continued
,
till
God
by
miracle
and
speciall
reuelation
of
his
glory
,
established
the
Temple
at
Ierusalem
to
be
the
place
of
his
Worship
,
as
appeareth
euidently
,
2.
Chron
.
6.
and
7.
chapters
,
at
large
.
Therefore
the
IEes
had
the
expresse
warrant
of
Gods
Will
and
his
Word
for
the
place
of
their
worship
,
and
Religion
;
which
was
a
better
ground
&
foundation
,
then
could
be
put
off
and
slighted
with
a
(
Vos
dicitis
:
)
for
not
onely
the
Iewes
said
it
,
but
God
himselfe
had
said
it
,
and
established
it
.
But
I
make
haste
,
because
of
the
Time
.
I
would
note
to
you
,
the
error
that
seduced
her
,
was
,
to
insist
altogether
vpon
this
place
,
though
it
had
bin
a
good
and
holy
place
otherwise
:
For
after
the
Lord
had
established
Ierusalem
,
it
was
no
good
Argument
to
presse
the
fathers
examples
;
after
God
had
by
his
open
approbation
expressed
his
choyse
,
she
should
not
haue
opposed
the
authority
of
the
fathers
,
against
the
Father
of
fathers
.
This
was
an
errour
to
neglect
that
which
God
(
A
quo
omnis
paternitas
in
Coelo
&
Terra
,
Ephes
.
3.15
.
of
whom
all
fatherhood
is
in
heauen
and
earth
)
and
amplifie
that
which
the
fathers
said
or
did
.
This
the
aduersaries
of
the
Gospell
doe
,
vnder
pretence
of
the
like
authority
and
argument
.
This
woman
supposed
Christ
would
giue
sentence
either
against
her
,
or
against
the
Iewes
;
so
that
eyther
Mount
Gerisim
,
or
Ierusalem
,
should
be
appointed
for
the
only
place
of
worship
:
for
shee
was
perswaded
,
that
true
Religion
was
to
be
fixed
to
some
place
,
and
but
to
one
place
;
but
which
that
place
was
,
whether
the
one
or
the
other
,
of
that
she
desireth
resolution
.
Our
blessed
Sauiour
according
to
his
diuine
wisedome
answereth
(
as
after
yee
shall
vnderstand
)
contrary
to
her
expectation
:
That
the
exercises
of
Religion
were
to
be
vsed
in
other
places
,
then
Ierusalem
,
or
that
Mountaine
.
The
Argument
of
such
antiquity
maketh
a
great
shew
,
but
is
neither
any
essentiall
marke
of
the
Church
,
nor
any
proper
note
of
the
Truth
:
not
essentiall
,
because
the
Church
was
in
the
beginning
a
true
Church
without
it
;
neither
proper
,
for
that
the
Heathens
and
Ethnicks
vrged
it
against
Christians
:
therefore
solely
,
and
by
it selfe
,
it
sufficeth
not
to
prooue
the
Truth
.
For
the
Ethnicks
,
In
Epist.
ad
Theodosium
.
And
Ambros
.
Epist.
30.
lib
.
31
Symachus
saith
,
Si
longa
aetas
authoritatem
religionibus
conciliat
,
seruanda
est
●ot
seculis
fides
,
&
sequendi
sunt
nobis
parent●●
〈◇〉
secuti
sunt
felicitur
suos
;
If
(
saith
he
)
long
age
procure
to
Religion
authority
,
we
are
to
follow
those
parents
,
which
happily
did
imitate
theirs
.
And
Lactantius
saith
,
L●ctan
2.
lib
.
Institut
.
dium
.
cap
6.
Tanta
est
Authoritas
vetustatis
,
vt
inquirere
in
eam
scelus
esse
ducant
;
So
great
is
the
authority
of
antiquity
(
with
the
Heathen
,
saith
Lactantius
)
that
they
thinke
it
great
wickednesse
to
make
any
question
of
it
.
Xauerius
the
Iesuite
,
Xauerius
lib
.
4
Epist.
Acosta
de
Indor
.
Salute
.
lib
.
2.
cap
.
18.
and
Acosta
confesse
,
That
the
Indian
Heathen
haue
no
greater
impediment
to
hinder
them
from
receiuing
Christian
Religion
,
then
the
Argument
of
their
ancestors
,
and
custome
:
So
that
this
Argument
hath
been
and
is
common
to
ancient
and
modern
Pagans
and
Ethnicks
.
Ambrose
,
Augustine
,
and
Arnobius
,
were
wont
to
answer
,
That
Religion
was
not
to
be
esteemed
by
antiquity
,
but
by
verity
,
which
is
the
life
and
soule
of
Antiquity
;
without
which
,
Antiquity
is
but
a
dead
carcasse
:
for
that
is
true
Antiquity
,
that
respecteth
the
ancient
of
dayes
,
Dan
.
7.13
.
Our
Sauiour
Christ
,
Mat
.
19.3
.
in
the
question
of
Diuorce
,
reuoketh
the
Pharises
,
(
pretending
Antiquity
from
Moses
Authority
)
to
the
first
Institution
;
Abinitio
non
fuit
sic
,
From
the
beginning
it
was
not
so
.
In
questions
therefore
of
faith
,
we
must
not
iudge
by
a
later
prescription
,
but
reduce
them
to
the
Scriptures
,
which
are
most
ancient
,
and
there
seeke
out
the
certaine
truth
.
In
Ezechiel
,
Ezech
.
20.18
,
19.
God
forbiddeth
his
people
to
follow
their
Idolatrous
fathers
statutes
,
and
commandeth
them
to
walke
in
his
Precepts
,
and
obserue
his
Iudgements
.
The
Fathers
were
wont
to
appeale
to
such
Antiquity
,
as
was
ioyned
with
truth
.
Ignatius
saith
,
Ignatius
Epist.
6.
qua
est
ad
Philadelph
.
Iustin
.
apolog
.
2
{αβγδ}
.
Iesus
Christus
mihi
pro
archiuis
est
;
Iesus
Christ
is
my
Antiquity
.
Iustin
saith
,
Consuetudinem
veritati
posthabere
{αβγδ}
esse
,
To
preferre
Custome
before
Truth
,
is
madnesse
.
Tertullian
,
Tert
.
Apol
.
contra
gent
.
c
.
47.
Sine
diuina
Literatura
nullius
momenti
esse
antiquitatem
;
Without
diuine
Literature
,
antiquity
is
of
no
moment
.
Antiquior
omnibus
veritas
ni
fallor
;
The
Truth
,
Idem
contra
Mare
.
cap
.
5.
(
saith
Tertul
.
)
is
more
ancient
then
all
,
except
I
mistake
it
.
The
same
Father
giueth
this
rule
;
Tert
.
de
veland
,
virg
.
cap
.
1.
Id
verius
quod
prius
,
id
prius
quod
ab
initio
,
id
ab
initis
quod
ab
Apostolis
.
Againe
,
in
another
place
hee
saith
:
Veritati
nemo
praescribere
potest
;
non
spacium
temporum
,
non
patrocinia
personarum
,
non
priuilegia
Regionum
:
No
man
can
prescribe
against
the
truth
;
not
space
of
times
,
not
patronage
of
persons
,
nor
priuiledge
of
Regions
.
Carolus
Sigonius
speaketh
of
our
case
in
this
Text
,
Sigonius
de
Repub
.
Heb
.
lib
.
2.
cap
.
6.
Eligebat
Deus
(
inquit
)
duas
vrbes
cultus
sui
;
Silo
in
Samaria
,
&
Ierusalem
in
Iudea
:
God
chose
(
saith
he
)
two
Cities
of
his
worship
;
Silo
in
Samaria
,
and
Ierusalem
in
Iudea
:
In
that
,
saith
he
,
he
placed
his
Tabernacle
;
in
this
,
founded
his
Temple
:
reiecting
Silo
,
he
loued
Ierusalem
.
Samaria
,
neuerthelesse
challenged
the
praise
of
diuine
worship
to
it selfe
,
because
that
the
Name
of
GOD
was
first
there
called
vpon
.
The
Iewes
contrariwise
drew
that
dignity
to
themselues
;
God
did
preferre
Sion
,
that
is
to
say
,
Ierusalem
,
before
Silo
.
Iansenius
saith
,
Cornel
.
Iansen
.
in
hunc
Textum
.
That
this
Samaritan
woman
contended
for
the
antiquity
of
the
place
of
diuine
worship
,
and
obiected
the
example
of
Abraham
&
the
Patriarks
;
the
Iewes
contrariwise
defended
their
worship
,
by
the
authority
of
the
Prophets
,
and
the
diuine
Word
:
The
Samaritans
seemed
to
themselues
,
to
insist
in
the
steppes
of
Antiquitie
.
To
conclude
,
Saint
Hierome
saith
,
Hierom
in
Ier
.
9
Noc
parentum
,
nec
maiorum
,
error
sequendus
est
,
sed
authoritas
Scripturarum
,
Arnob
.
Contra
gent
.
lib
.
2.
&
Dei
docentis
imperium
.
Arnobius
saith
,
Authoritas
non
tempore
aestimanda
sed
numine
;
We
must
not
esteeme
Authoritie
(
sayth
Arnobius
)
by
Time
,
but
by
Diuine
direction
.
And
so
much
concerning
this
Argument
,
and
pretext
of
Antiquitie
.
For
as
concerning
true
Antiquitie
,
which
ought
to
bee
reduced
to
the
Propheticall
and
Apostolicall
Doctrine
,
vpon
which
the
Church
is
builded
;
Ephes
.
2.
the
Aduersaries
of
the
Gospell
,
and
Maintainers
of
vnwritten
Traditions
,
haue
it
not
at
all
,
in
those
Cases
and
Points
,
wherein
they
differ
from
the
Professors
of
the
Gospell
of
Iesus
Christ
,
who
called
himselfe
Truth
,
and
not
Custome
,
as
diuerse
of
the
Fathers
obserue
.
I
come
to
the
Resolution
,
that
is
,
the
third
generall
part
,
which
giueth
light
to
all
the
rest
:
Our
Sauiour
Iesus
Christ
sayth
to
the
Woman
,
Beleeue
me
,
the
time
commeth
,
that
neither
in
this
Mountaine
,
nor
Ierusalem
,
they
shall
worship
the
Father
.
1.
First
,
In
these
words
our
blessed
Sauiour
first
requireth
Beleefe
;
Woman
,
beleeue
me
.
2.
Secondly
,
He
sheweth
and
reuealeth
the
time
,
and
sayth
;
The
time
commeth
.
3.
Thirdly
,
He
sheweth
,
That
both
these
Opinions
of
the
Samaritans
and
the
Iewes
are
to
be
abrogated
;
Neither
in
this
Mountaine
,
nor
Ierusalem
,
they
shall
worship
the
Father
.
4.
Fourthly
,
Christ
setteth
downe
an
establishment
of
Truth
:
They
shall
not
worship
indefinitely
,
they
shall
worship
with
a
speciall
and
comfortable
resolution
and
reuelation
of
God
the
Father
in
Iesus
Christ
;
Neither
in
this
Mountaine
,
nor
Ierusalem
,
shall
they
worship
the
Father
.
1.
Concerning
the
first
point
(
for
I
will
but
point
at
euery
one
of
them
,
and
that
shortly
,
because
of
time
:
)
It
is
certaine
,
whosoeuer
will
come
to
God
,
must
first
beleeue
,
that
God
is
.
In
the
eleuenth
to
the
Hebrewes
,
the
Apostle
sayth
,
Without
faith
it
is
impossible
to
please
God
:
Therefore
Christ
requireth
faith
,
and
sayth
,
Woman
,
beleeue
me
;
that
is
to
say
,
Whatsoeuer
the
Samaritans
say
on
the
one
part
,
and
the
Iewes
say
on
the
other
part
,
(
for
the
Samaritans
pretend
the
Authoritie
of
the
Fathers
,
and
the
Iewes
alledge
the
Word
of
God
for
the
onely
place
of
Worship
)
yet
Woman
,
beleeue
me
:
This
knowledge
is
nothing
without
me
;
I
am
a
Prophet
,
Beleeue
me
.
It
is
a
good
argument
:
If
wee
yeeld
,
that
Iesus
Christ
is
a
Prophet
,
we
ought
to
hearken
to
him
;
Except
we
beleeue
,
wee
shall
not
vnderstand
:
Therefore
many
vnderstand
not
,
because
they
beleeue
not
;
Nor
doe
beleeue
,
because
they
pray
not
vnto
God
,
to
giue
those
diuine
inclinations
,
to
beleeue
the
Truth
,
the
authenticall
Truth
:
Therefore
Christ
requireth
the
Woman
to
beleeue
,
and
vs
with
her
,
if
we
will
vnderstand
the
Truth
.
2.
The
second
,
is
the
instance
,
or
time
,
The
time
commeth
.
This
time
Christ
propoundeth
,
to
the
intent
,
that
he
would
after
further
instruct
the
Woman
,
that
he
was
the
true
Messias
.
It
is
not
the
superstition
of
the
Samaritan
,
nor
the
ceremonies
of
the
Iewes
,
that
are
to
be
perpetuall
,
for
they
were
both
to
cease
;
for
all
the
Sacrifices
of
the
Law
ended
in
the
Messias
,
whom
they
did
(
in
type
and
figure
)
signifie
:
therefore
,
The
time
shall
come
,
that
they
shall
neither
in
this
Mountaine
,
nor
Ierusalem
(
onely
)
worship
the
Father
.
I
am
not
ignorant
,
that
there
passed
diuers
Epistles
betweene
Austen
and
Hierome
,
of
the
cessation
of
this
Legall
Worship
,
when
it
was
Mortua
,
dead
,
when
Mortifera
,
deadly
:
but
concerning
the
time
,
and
those
effects
and
validitie
for
that
time
,
they
did
Christian-like
debate
of
in
Charitie
;
but
not
of
the
vse
and
continuance
of
them
for
euer
.
3.
The
third
thing
that
Christ
teacheth
in
this
third
part
,
is
,
That
both
the
Opinions
of
the
Samaritans
and
Iewes
,
concerning
the
restraint
of
the
publike
Worship
of
God
to
one
place
onely
(
excluding
others
)
was
now
to
cease
:
for
neyther
of
these
determinate
places
of
the
Samaritans
,
or
Iewes
,
the
Mountaine
,
or
Ierusalem
,
were
to
be
the
Seat
and
Center
of
the
Church
;
which
now
was
to
bee
diffused
throughout
the
whole
World
,
without
exception
or
limitation
of
particular
place
.
Concerning
the
Samaritans
,
albeit
they
wanted
not
good
intention
,
yet
because
they
had
no
foundation
or
warrant
of
Gods
Word
,
our
Sauiour
sayth
of
them
afterward
,
Vers
.
22.
Vos
adoratis
quod
nescitis
;
You
worship
you
know
not
what
:
Wherein
hee
condemneth
them
of
Ignorance
,
and
so
consequently
,
of
Error
and
Superstition
;
their
Pretext
of
the
Patriarkes
example
notwithstanding
.
But
concerning
the
Iewes
,
there
is
more
difficultie
:
because
our
Sauiour
sayth
of
them
in
the
fore-named
Verse
,
Salus
ex
Iudaeis
est
;
Saluation
commeth
of
the
Iewes
:
Rom.
3.2
.
for
they
had
the
Oracles
of
God
committed
to
them
;
to
them
appertayned
the
Adoption
,
and
the
Glory
;
the
Couenants
,
and
the
giuing
of
the
Law
;
the
Seruice
of
God
,
and
the
Promises
:
the
Fathers
were
theirs
;
of
whom
,
concerning
the
flesh
,
Christ
came
,
who
is
ouer
all
,
Rom.
9
4.
GOD
,
blessed
for
euer
,
Amen
:
as
the
Apostle
speaketh
in
the
ninth
to
the
Romans
,
the
fourth
Verse
.
Therefore
their
Prerogatiues
were
great
,
and
many
;
especially
,
if
wee
further
consider
the
amplitude
of
the
Promises
made
vnto
the
Church
of
the
Iewes
,
as
they
appeare
in
diuerse
places
of
the
Word
of
God
:
As
in
these
;
Psal
.
46.6
.
Psal
.
72.17
.
Psal
.
89.30
.
God
is
in
the
middest
of
her
,
therefore
shee
shall
not
bee
mooued
:
And
her
Name
shall
continue
for
euer
,
as
the
Sunne
;
and
his
Seat
shall
be
as
the
dayes
of
Heauen
:
And
this
is
my
Couenant
,
sayth
the
Lord
,
My
Spirit
which
is
in
thee
,
Esay
59.21
.
and
my
words
which
I
haue
put
in
thy
mouth
,
shall
not
depart
from
thy
mouth
,
nor
from
the
mouth
of
thy
Seed
,
sayth
Iehouah
,
from
this
time
forth
for
euermore
.
Many
more
Promises
there
be
,
of
this
nature
and
extent
,
made
to
the
Church
of
the
Iewes
,
in
the
Old
Testament
:
and
yet
for
all
these
Promises
,
and
Priuiledges
,
there
was
a
time
,
when
in
persecution
the
Prophet
thought
he
had
beene
left
alone
;
1.
King
.
19.18
.
albeit
Almightie
God
in
his
answere
vnto
him
,
sheweth
,
That
he
had
reserued
to
himselfe
seuen
thousand
,
that
had
not
bowed
their
knees
to
Baal
,
neyther
had
their
mouthes
kissed
him
.
If
therefore
this
Church
,
which
was
called
and
counted
the
Ioy
of
the
whole
Earth
;
if
this
faithfull
Citie
became
a
Harlor
;
if
the
Iewish
Church
,
by
their
perfidiousnesse
,
broke
the
Couenant
that
God
made
with
their
Fathers
:
What
maruell
is
it
,
that
our
Sauiour
in
the
Gospell
prophecyeth
of
them
,
That
they
should
be
eiected
,
and
cast
out
of
the
Kingdome
,
though
they
be
called
Children
of
the
Kingdome
?
Mat
.
8.11
.
Filij
Regns
eijcientur
,
The
Children
of
the
Kingdome
shall
be
cast
out
.
What
assurance
then
hath
any
one
place
in
the
World
(
which
hath
no
such
Promises
)
that
the
Church
shall
bee
fixed
and
tyed
to
that
one
place
,
without
feare
,
or
doubt
of
forfeit
,
or
change
?
especially
,
seeing
the
contrarie
is
taught
in
the
New
Testament
,
(
lest
they
should
seeke
an
euasion
in
that
distinction
,
as
some
doe
)
by
the
lamentable
case
of
the
Church
of
the
Galathians
,
in
the
Apostles
owne
time
,
and
the
most
of
the
Churches
by
them
planted
,
afterward
fallen
:
and
likewise
,
by
the
carefull
Admonition
of
the
Apostle
to
the
Romans
,
Rom.
1.8
.
whose
faith
was
published
throughout
the
whole
World
;
to
take
heed
,
Rom.
11.20
,
21
That
seeing
God
spared
not
the
Naturall
Branches
of
the
true
Oliue
,
lest
hee
spare
not
them
which
were
Branches
of
the
wild
Oliue
:
and
therefore
wished
them
,
not
to
bee
high
minded
;
but
rather
,
to
feare
.
And
so
much
concerning
the
Opinion
of
this
Topicall
,
Typicall
,
or
Locall
Religion
and
Worship
of
God
;
which
our
Sauiour
sheweth
to
be
fully
abrogated
,
by
his
Comming
:
so
that
now
Christ
hath
made
both
one
,
Ephes
.
2.14
.
and
hath
broken
downe
the
middle
wall
of
Partition
betweene
vs
;
and
gaue
equall
Commission
to
all
and
euerie
of
his
Apostles
,
to
preach
the
Gospell
to
all
Nations
,
to
baptize
them
,
and
to
teach
them
to
obserue
all
things
whatsoeuer
hee
commaunded
them
:
without
restriction
or
limitation
of
any
one
Place
,
or
dependance
vpon
any
one
Person
.
And
this
is
the
true
sence
of
the
Church
Catholike
,
or
Vniuersall
;
howsoeuer
some
doe
arrogate
that
Name
or
Title
to
one
Church
,
more
then
to
the
rest
,
contrarie
to
the
truth
of
this
Doctrine
.
4.
The
fourth
point
,
the
time
suffereth
me
not
to
insist
vpon
:
which
is
,
That
Christ
doth
not
indefinitely
set
downe
,
that
they
shall
worship
;
but
definitely
,
how
they
shall
worship
,
with
a
speciall
and
comfortable
Reuelation
of
God
,
as
a
Father
in
Christ
Iesu
.
Which
kinde
of
Knowledge
of
God
,
differeth
from
the
Pagans
and
Ethnicks
;
that
rest
not
in
One
,
but
imagined
a
Pluralitie
and
Multiplicitie
of
Gods
:
And
from
the
Iewes
and
Turkes
;
which
acknowledge
One
true
and
onely
God
,
but
not
the
Trinitie
of
Persons
,
nor
the
Office
of
Mediatorship
of
Iesus
Christ
:
Without
which
,
Iohn
17.3
.
Eternall
Life
cannot
bee
attayned
;
Neyther
can
there
bee
any
true
and
comfortable
apprehension
of
God
,
as
a
Father
,
nor
any
assurance
of
our
Adoption
,
as
his
Sonnes
,
but
by
Christ
.
But
,
as
I
sayd
,
the
time
permits
mee
not
to
stand
vpon
this
last
Point
.
THus
haue
I
runne
ouer
(
as
the
shortnesse
of
the
Time
,
and
my
other
Occasions
would
giue
mee
leaue
)
this
part
of
the
Dialogue
and
Dispute
:
Wherein
you
haue
heard
,
how
our
Sauiour
,
the
Great
Shepheard
of
the
Sheepe
,
sought
to
reclayme
and
call
home
this
wandering
and
straying
Sheepe
,
this
Samaritan
to
his
Fould
,
to
his
Church
;
from
Ignorance
and
Error
,
wherein
shee
had
long
liued
and
continued
,
to
the
right
way
of
Faith
,
and
the
Light
of
his
Heauenly
Truth
.
Let
vs
learne
by
this
Example
,
not
to
disdaine
nor
neglect
them
,
that
haue
or
doe
goe
astray
:
but
acknowledge
with
the
Prophet
,
in
the
119.
Psalme
,
I
haue
gone
astray
,
like
a
Sheepe
that
is
lost
;
and
pray
(
as
hee
doth
there
)
O
seeke
thy
seruant
,
&c.
The
Prophet
Esay
extendeth
this
Confession
as
the
Voyce
of
the
whole
Church
,
saying
;
Esay
53.6
.
Wee
haue
all
gone
astray
,
euery
one
his
owne
way
.
Which
Saint
Peter
repeateth
:
and
addeth
;
1.
Pet
.
2.25
.
But
now
yee
are
returned
to
the
Shepheard
of
your
Soules
.
Lamentable
is
the
Error
;
but
comfortable
,
the
returne
to
God
:
The
Angels
of
Heauen
reioyce
at
the
Conuersion
of
euery
sinner
that
repenteth
;
as
Christ
sayth
.
Now
therefore
,
seeing
wee
haue
an
Example
of
this
Conuersion
,
not
onely
in
this
Text
of
the
Woman
of
Samaria
,
but
likewise
in
the
Person
of
this
Worshipfull
Lady
(
vpon
whose
Funerall
wee
now
attend
)
Let
him
that
seemeth
to
stand
,
take
heede
lest
hee
fall
,
according
to
the
Apostolicall
admonition
;
Let
them
that
haue
runne
astray
,
learne
to
returne
,
and
repent
,
by
these
Examples
.
Let
vs
giue
humble
and
heartie
thankes
to
Almightie
God
,
for
his
Mercie
and
Grace
to
those
that
are
penitent
:
whome
,
as
Saint
Augustine
sayth
,
hee
ceaseth
not
to
call
;
and
in
calling
,
to
instruct
;
and
in
instructing
,
to
perseuere
;
and
in
perseuerance
,
to
Crowne
with
Glorie
.
Let
vs
beseech
God
,
that
the
Euill
,
which
hath
beene
in
any
,
wee
may
carefully
auoyd
;
the
Good
,
wee
may
learne
diligently
to
imitate
,
and
follow
,
while
wee
are
heere
Strangers
and
Pilgrims
in
this
Vale
of
Misery
:
2.
Tim
.
4.7
,
8.
that
after
wee
haue
fought
the
good
Fight
,
runne
our
Race
,
finished
our
Course
,
and
kept
the
Faith
;
wee
may
receiue
the
Crowne
of
Righteousnesse
:
which
the
Righteous
Iudge
shall
giue
at
that
Day
,
not
onely
to
those
that
are
alreadie
gone
before
vs
,
but
also
to
all
those
that
loue
his
appearing
.
Now
therefore
let
vs
pray
,
&c.
AS
wee
send
vp
Prayers
vnto
GOD
,
for
the
Prosperous
and
Flourishing
Estate
of
his
whole
Church
Vniuersall
,
and
euery
Member
of
the
same
:
So
in
particular
,
wee
offer
vp
the
sacrifice
of
Praise
and
Thanksgiuing
vnto
our
mercifull
and
gracious
God
,
for
looking
vpon
the
Blind
and
Ignorant
Estate
of
this
Worshipfull
Lady
;
whose
Funerall
,
of
worthy
Memory
,
wee
are
come
together
,
at
this
present
,
Religiously
to
Celebrate
.
Touching
her
ciuill
manner
of
liuing
,
and
carriage
toward
all
persons
:
As
I
vnderstand
by
those
who
were
her
most
Familiars
,
She
hath
left
behinde
her
many
singular
arguments
of
great
commendations
,
for
her
wisedome
in
the
same
:
Especially
,
for
that
Amiable
and
Reuerent
Spowsall
duety
,
wherewith
Shee
did
alwayes
prosecute
Her
most
Worshipfull
Husband
;
for
Her
Louing
,
Christian
,
and
Vertuous
Care
,
in
the
education
of
Her
Children
;
and
for
that
laudable
Concord
,
and
neighbourly
Affection
,
shee
delighted
to
entertaine
with
her
neighbours
.
Concerning
her
outward
Religion
.
It
is
true
,
She
was
euer
hitherto
so
seduced
and
carried
away
,
partly
by
her
owne
ignorance
,
and
partly
by
the
deceiuing
counsells
of
some
of
her
Kindred
,
that
She
was
brought
from
the
belieuing
of
the
Truth
,
to
giue
place
vnto
Errour
,
and
false
Doctrine
:
Vntill
it
pleased
God
(
who
hath
his
owne
designed
meanes
,
and
times
,
of
bringing
home
his
wandering
Sheepe
)
to
visite
Her
with
this
corporall
Disease
,
whereinto
it
hath
pleased
Him
,
in
his
mercy
,
to
take
her
away
;
and
by
the
troubles
of
her
Body
,
so
liuely
to
exercise
the
Faculties
of
Her
Soule
,
by
making
the
bright
Beames
of
his
Gracious
Countenance
,
not
onely
to
irradiate
but
also
powerfully
to
beate
vpon
her
heart
:
that
before
it
pleased
his
Maiesty
to
close
vp
the
eyes
of
her
Body
,
the
eyes
of
her
Soule
were
illuminated
so
cleerely
,
that
Shee
did
see
that
Glory
which
before
was
hid
from
her
;
and
did
imbrace
most
gladly
those
eternall
loyes
,
which
hither-to
Shee
did
,
for
so
long
time
,
ignorantly
cast
behinde
Her
Backe
.
Of
the
which
comfortable
things
,
I
am
informed
not
onely
by
many
priuate
faithfull
Witnesses
,
but
also
by
the
true
Testimony
of
a
reuerend
Bishop
,
written
and
confirmed
by
his
seale
of
Office
,
to
this
effect
:
Who
testifies
,
That
in
signe
and
token
of
her
willing
and
ioyfull
conuersion
,
Shee
had
purposed
(
if
so
it
had
pleased
God
to
haue
prolonged
her
dayes
)
this
Sabbath
last
,
being
the
fift
of
December
,
to
haue
beene
present
in
this
Church
with
her
Worshipful
Husband
,
at
the
celebrating
of
the
Supper
of
onr
Lord
,
and
with
him
,
to
haue
beene
partaker
of
the
same
.
But
God
,
who
is
onely
wise
,
disposing
otherwayes
,
in
his
mercy
,
hath
put
an
end
vnto
this
Her
perishing
life
;
and
in
stead
of
communicating
with
him
in
his
Supper
,
hath
vnited
and
conioyned
Her
vnto
Him
,
by
a
straiter
and
neerer
Coniunction
.
Which
should
put
euery
one
of
vs
in
minde
of
our
Mortality
;
and
stirre
vs
vp
,
by
forgetting
those
things
which
bee
behinde
vs
,
to
aspire
vnto
that
Celestiall
Ierusalem
:
That
as
Shee
is
made
already
(
as
we
assuredly
hope
)
a
Glorious
Citizen
of
the
same
;
so
we
hauing
finished
our
course
here
,
may
be
made
Partakers
of
this
high
and
excellent
dignity
,
promised
vnto
vs
in
Iesus
Christ
our
Lord
.
Amen
.
FINIS
.