Lectures Upon John 4

Lecture the fiftieth, April 17. 1610. JOHN IIII. XXVIII.

IT followeth now that we come to the second point, wherein this Woman shown her zeal, viz. in leaving her payle behind her. And that we may ground our instruction well from this example: observe in it these points. 1. She came for water, and therefore sure had need and use of water for some businesses she had to do at home: 2. Yet, she leaveth both her water and her payle, and the business she had to do at home: 3. Why did she so? Surely her heart was so taken up with joy that she knew Christ, and with zealous desire to make him known to her neighbors, that she came careless and forgetful both of her water and of her payle, and worldly business:

2. Though it was not unlawful for her after she knew Christ, to follow her worldly business, yet she knew by doing it at this time she should have sinned, because she should have neglected a greater duty then the carrying home of her water, or doing other of her worldly business; she feared that she could not have brought her neighbors soon enough to Christ, if she had gone home with her water, and therefore she had rather neglect both her water and her payle, and the business she had to do at home, then to neglect a work of far greater importance, even the drawing of her neighbors to Christ.

The Doctrine then that we have to learn from this example, is this: That the man that knoweth Christ aright, and is truly converted, careth less for worldly things then he did before.

Before we confirm this Doctrine, to prevent the mistaking of it, two things must be observed.

1. She was not bound now she had found Christ, and knew him to her comfort, to forsake the world quite, and give over her worldly business. There is no opposition between these things, so as it should be necessary for all that desire to serve God, and seek his kingdom, to give over their worldly callings, neither is this the way to perfection, as Papists have dreamed. No man hath warrant to spend his whole time in private devotion, upon pretence that he will forsake the world. Indeed the Minister should say as the Apostles do, Acts 6. 4. We will give our selves continually to prayer, and to the ministration of the Word. But no other Christian need say so, but rather should seek to live in such a calling, as wherein he may have somewhat else to employ himself in, for the profit of others, Ezek. 18. 18. Because he hath not done good among his people he shall die in his iniquity. Christ useth not to draw men from their callings, but such only as he chooseth to be his Ministers, when the man that was dispossessed would have continued with him, he sent him away, saying, return to thine own house, Luk. 8. 38, 39. The true cause why most men and women, by following their worldly business, loose all grace, and become so earthly minded, is not in their worldly callings, but in themselves and their own corruption. There have been Christians that have had great dealings in the world, yet daily served God, and received thereby no decay of grace, for in them they served the Lord Christ, Colos. 3. 24. Let Joseph be an example for men in this case; he had great dealings in the world, both while he was in Potiphar's house, and specially afterward, yet continued he a very religious and holy man. And for women, Let her be an example that is mentioned, Pro. 31. A better housewife cannot be found, verse 13. 15. 27. Yet her chief praise is this, that she was a woman very religious, verse 30. And therefore the Apostle speaketh to a Christian servant, having an Infidel to his master, whose condition in that respect was hardest of all other, 1. Cor. 7. 21. Art thou called being a servant care not for it.

2. She was not bound, now she knew Christ to her comfort to cast away her payle, now she had found this treasure, to cast away her worldly goods. Nay Religion bindeth a man to be a good husband, to seek to preserve and increase also that estate that God hath given him. The eighth commandment, that bindeth a man not to impair, but to increase, so far as in him lieth the good estate of his neighbor, bindeth him much more to have a care of his own estate. It is not lawful for a man to be careless of his estate, no not upon pretence of charity or mercifulness to the poor, as is plain by that strait charge that is so often given us to take heed how we become sureties for another man, Pro. 11. 15. and 20. 18 and 22. 26. yea even in relieving the Saints, we must have respect to our ability, Acts 11. 29. The goods that any man hath are not his own, but they are God's gifts; the silver is mine, and the gold is mine, saith the Lord of hosts. Hag. 2. 9. and he is but the steward of them, and shall be called to account how he hath used them, My meat also which I gave thee, fine flower, oil, and honey wherewith I sed thee, thou hast even set it before them for a sweet savor. Ezek. 16. 19. And therefore to cast any of them away, even the least bit of bread (oh that our gamesters and drunkards, and Prodigals could believe this) is a sin against God. And that is the reason of that law, Deut. 20. 19. Thou shalt not destroy the trees, for thou mayest eat of them; and of that commandment of our Savior, John. 6. 12. Gather up the fragments that remain that nothing be lost. These two points being thus premised, let us now proceed to the confirmation of the Doctrine.

This is a certain fruit, and sure note of a true Conuert; he maketh not that account of worldly things as he did before. But as the love of worldly riches, when it once seizeth upon any heart, it presently decayeth grace in it, and draweth it away from the love of heavenly things, Matth. 13. 22. The cares of this world, and the deceitfulness of riches choke the Word, and maketh it unfruitful. So on the other side, when once God hath given a man a true taste and love of heavenly things, he shall grow to adistaste and light regard of worldly comforts. Yea according to the measure of a man's inward love and joy he taketh in heavenly things, shall his neglect and contempt of the world be in him. The expectation and desire Abraham had of heaven, made him willing to leave his own country, and to continue out of it all his time. The Church is said, Apoc. 12. 1. To have the moon under her feet, that is, all worldly things which like the Moon, are subject to continual change.

The power that God's grace hath this way, may be observed in three points.

1. It maketh a man willing to part with whatsoever is dearest to him in the world, if he cannot hold it with God's favor. That is a treasure for which a man will be content to sell all that ever he hath, Matth. 13. 44. to loose all things, and to count them but dung in comparison of it, Phil. 3. 8. This made all God's people in Israel to leave their dwellings and possessions there, and to come to Jerusalem where God was purely worshipped, 2. Chron. 11. 16. This made Moses willing to forgo all his honors, and pleasures, and hopes he had in Pharaoh •… Court, and to join himself unto God's afflicted and despised Church, Heb. 11. 24. 25.

2. It moderateth the affection of a man to earthly things, and teacheth him to use them with more sobriety and indifferency; so as he doth neither so greedily desire them, nor is so discontented in the want of them, nor so lifted up in the abundance of them, as others be, it makes him able to say with the Apostle, I have learned in whatsoever state I am therewith to be content. I know, both how to be abased, and I know how to abound; everywhere and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need, Phil. 4. 11, 12. He useth them as the traveler doth his good lodging he findeth in his Inn, for his necessity, and the better enabling him to go forward in his journey homeward, but setteth not his heart upon them, Psal. 62. 10. And thus he professeth that he is but a stranger and pilgrim upon earth, and seeketh for another country, Heb. 11. 13, 14.

3. It so taketh up a man's heart (specially in his first conversion, in his first love) as it maketh him very careless and forgetful of all things else. As Peter and Andrew, James and John straightway left their ships, their net, and their father, and followed Christ, Matth. 4. 20. 22. This made Christ's hearers Mar. 8. 2. so careless of their meat for three days together, and Mary to neglect her hu •… wifry, in the entertaining of Christ, and leaving all to sit her down at Christ's feet, to hear his words, Luke 10. 39.

The Reason of this Doctrine is this, that they have found another treasure, and where the treasure is, there will the heart be, Matth. 6. 21. He that once counteth Religion his treasure, cannot set his heart on the world; the heart can no more be divided between them, then it is possible for a man at the same time to look with one of his eyes towards heaven, and with another upon the ground. These two things, the love of the world, and the love of God, are of a masterfull disposition. Into what heart soever they enter, they will be commanders, and rule alone, which is the reason of that speech of our Savior, Matth. 6. 24. No man serves two masters.

1. To instruct us what to judge of such Christians, as use not only on the Sabbath day, but on the week days also to go to Sermons and Exercises of Religion; worldly men think of these men, that they do more then they need, yea, more then they ought to do, that this will bring them to beggary. Yea, many are afraid to be religious, or to frequent the Ministry of some men, for fear least they should be drawn to do thus as they see many of their hearers are. In handling this point I will show: 1. What is to be said for the warning and admonition of these men. 2. What is to be said for the encouragement and defense of them.

1. It is indeed a great sin in any professor to neglect his calling, upon pretence of following Sermons, and serving God, specially if he have a charge, and want other means to live by; and that many of the better sort of Christians are too much inclined to this sin, appeareth by Paul's beating on this point so much in his Epistles to the Thessalonians, Study to be quiet and to do your own business, and to work with your own hands as we commanded you, 1. Thess. 4. 11. We hear that there are some which walk among you disorderly, working not at all, but are busy-bodies. Now them that are such, we command, and exhort by our Lord Jesus Christ that with quietness they work, and eat their own bread, 2. Thess. 3. 11, 12. but this is a great sin. For 1. Every Christian should desire to live of himself, that he may not be chargeable unto others, 1. Thess. 5. 11, 12. When he had charged them to follow their own business, and to work with their hands, he gives this for a reason, that nothing may be lacking to them. 2. If a man have a family, and provide not for it, he is worse then an Infidel; 1. Tim. 5. 8. Therefore Paul saith, 1. Cor. 7. 33. The married careth (and that lawfully) for the things of the world. 3. Say a man could provide for himself and his family sufficiently, yet he must also have a care to follow his calling, that he may have to give others that need, Rather let him labor, working with his hands the thing that is good, that he may have to give to him that needeth, Ephes. 4. 28. And this reason the Apostle giveth why himself did at Ephesus with the labor of his own hands minister unto his own necessities, and to them that were with him; and why (according to his example) others in the like case of necessity and for the avoiding of scandal should do the like; even the remembrance of the words of the Lord Jesus, how he said it is a more blessed thing to give then to receive, Act. 20. 24, 35. 4. Say a man have enough for all this, yet must he have care of his estate, for this cause, because if he decay in it, he shall be a scandal to his profession, and alienate others from the truth, Pro. 14. 20. The poor is hated even of his own neighbor. Therefore Paul maketh this one reason for this, 1. Thess. 4. 11, 12. Do your business and work with your own hands, that ye may walk honestly to them that are without. 5. Say a man's estate were so plentiful, that no decay could be discerned in it to the scandal of his profession, yet is he bound to live and take pains in some calling wherein he may be profitable to others, else can he have no true comfort in any of God's blessings that he doth enjoy, for thus runneth the promise, Psalm •… 28. 2. When thou eatest the labors of thy hands, thou shalt be blessed; and it shall be well with thee, 2. Thessalonians 3. 12. They only eat their own bread, that labor in a calling.

2. It is to be granted that there is not the like necessity of frequenting the public exercises of Religion on any other day as there is on the Sabbath, for that, there is an express commandment, & on that even the poorest is bound to keep an holy rest unto the Lord, for the commandment bindeth all men, and none is exempted from it, Exod. 20. 10. which on the other days they are not.

3. It is not to be denied, but some Christians may and ought to spend more time in the exercises of Religion then other some. Such as are of wealth and ability to live of themselves, are more bound to frequent the public exercises on the week day, then poorer men. Such as by their callings have more leisure and freedom from worldly employment, then such as have more necessary and important business. Of rich men it may be said, There is a price put into their hands to get wisdom, Pro. 17. 16. That maketh the Apostle speak as he doth of the privilege that the single person hath above the married, the unmarried man careth for the things that belong to the Lord how he may please the Lord: The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit, 1. Cor. 7. 32, 34. and the widow also, she that is a widow indeed and desolate, trusteth in God, and continueth in supplications and prayers night and day, 1. Tim. 5. 5. Whereas verse 14. Other women have other employments. Such a widow was Anna, Luke 2. 37. she departed not from the Temple, but served God with fasting and prayer night and day.

Lecture the one and fiftieth, April 24. 1610. JOHN IIII. XXVIII, XXIX.

IT followeth that we come now to show, what is to be said for the defense and encouragement of those men, that not contenting themselves to serve God upon the Sabbath, do upon the week days, leave their worldly business, and spend much time in God's worship. And that I will deliver (for the better help of your memory and mine own) in five principal and chief points.

1. Every Christian is bound to serve God not upon the Sabbath only, but to spend some part of every day in God's worship. This was signified in the Law: 1. When God commanded there should be a morning and evening sacrifice offered every day, Exod. 29. 39.

And the King is commanded (notwithstanding all his weighty employments) to read some part of God's Word every day, Deut. 17. 19. and that we should pray every day, it is evident by the fourth petition of the Lord's pray. Therefore we read that God's servants did set themselves certain times for prayer every day, and observed them precisely, Psalm 55. 17. Dan. 6. 16. and yet both these were men that had much business. Reasons for this are these: 1. Though the Sabbath in a special sort be called the Lord's day, yet is every day his too, Psal. 74. 16. Therefore as the Apostle proves, we must glorify and serve God with our bodies as well as our souls, because they are both his, 1. Cor. 6. 20. so may we prove that God is to be served every day, as well as on the Sabbath day, because every day is his.

2. If we do not by this means every day stir up, quicken, and nourish God's grace in our selves. The deceitfulness of sin and Satan, and worldly occasions will by little and little harden us, and steal away our hearts from God, security will creep upon us before we be aware, Heb. 3. •… 3. And the more dealings a man hath in the world, the greater cause he hath to fear this. That is the reason that is given, why the Lord will have the King to read every day, Deut. 17. 20. That his heart be not lasted up, and that he turn not from the commandment.

3. The little time spent in God's service every day, will bring God's blessing upon the whole day; and upon the business and occasions of that day. As the first fruits that God's people gave to him, brought his blessing upon all the rest, Deut. 26. 10, 11. It is that, that giveth us a sanctified use of the day, and of all the comforts of it; of our own labors, and of the labors of our servants, 1. Tim. 4. 5. So that when a man shall remember how many hours in every day he hath spent, in sleeping, eating, drinking, and sporting; and how few hours, yea minutes of the day, he hath bestowed on the Lord, and on his own soul, he shall have cause to complain, as Job 7. 6. My days are swifter then a Weavers shuttle, and are spent without hope.

2. It is lawful to have public assemblies, to keep Lectures and Exercises, not on the Sabbaths only, but on other days also; and for God's people to frequent them. This is evident in the practice and example of the Primitive Church, and of our Savior himself. It is spoken to the praise of God's people in the Primitive Church, that they continued daily with one accord in the Temple, Acts 2. 46. And Luke 19. 47, Christ taught daily in the Temple and had a great audience, verse 48. All the people hanged on him, and 21. 37, 38. In the day time he taught in the Temple, and at night he went out to the mount of Olives; and in the morning all the people came to hear him in the Temple, Mar. 8. 13. We read, that a very great multitude had followed him, and continued with him three days; and some of them came from far; so that besides those three days, they spent some good time, in coming to him, and going back. If it had not been lawful to keep Lectures and exercises upon week days, doubtless he would not so usually and often have preached on those days, and if it had not been lawful for God's people of all sorts to frequent them, surely he would not have suffered them to do it, he would have reproved them for it. So that he that shall reprove or deride, or blame God's people for this; out of doubt he hath not the spirit of Christ in him.

3. Though no man be so expressly and particularly commanded to go to Sermons on the week day, as on the Sabbath; yet all that are able to do it, whose necessities will permit them, are as well bound to go to Sermons on the week day, as on the Sabbath. God requires more service, of every man then he hath expressly and particularly commanded. Besides the sacrifices that God had expressly commanded, there were free offerings under the Law; which men of their own voluntary will did bring unto God, Levite. 1. 3. and 7. 16. None were expressly commanded, to go up to Jerusalem at the three feasts, but only the males, Exod. 34. 23. nor among the males any that were under 20. years of age (for such only were wont to be numbered, Exod. 30. 4) and yet we find that Elkanah was wont to take with him all his family, his wives, his sons and daughters every year to those feasts, 1. Sam. 1. 4. 21. So did the blessed Virgin, every year keep the Passover at Jerusalem with her husband. And our Savior himself when he was but twelve years old, was wont to go with them, Luke 2. 41, 42.

If any shall object and say that God alloweth no will-worship; but hath straightly charged us in his worship and service, to follow precisely the direction of his Word, Deut. 4. 2. Ye shall put nothing to the Word that I command you, nor take ought therefrom, that ye may keep the commandments of the Lord your God which I command you.

I answer, this was no will-worship; neither did they in this more, then they were bound to do; for 1. The service it self that they did to God, was expressly and particularly commanded, and not of their own devising, Levite. 1. 3. A law was set down for voluntary offerings. They that would offer of their own voluntary will are expressly limited what they should offer, and where, and how. 2. Though there were no particular and express commandment; for these persons to do this service; yet there was a general commandment that bound them to do it, if their health and ability and necessary occasions would permit them. There was a general commandment that bound them to do God what service they were able to do, Thou shalt love the Lord thy God with allthine heart, and with all thy soul, and with all thy might, Deut. 6. 5. Which law our Savior giveth for the sum of the first Table, Matth. 22. 37. The Lord did not expressly command them this service: 1. Because he would not be burdensome unto them, women and children might have many just lets: 2. Because he would try their love. The like we may say for the Sabbath, God hath expressly commanded us no more but one day in seven to rest from our labors, and spend in his service, Exod. 20. 9, 10. 1. Because he would not have his service burdensome unto us. 2. To try our love, and what we will do voluntarily; for he taketh great pleasure in a voluntary and free service, The children of Israel brought a willing offering unto the Lord, every man and woman, whose heart made them willing to bring for all manner of work, which the Lord had commanded to be made by the hands of Moses, Exod. 35. 29. Therefore David vowed this to God, Psal. 54. 6. I will sacrifice freely unto thee. He and the people rejoiced, and found wonderful comfort in this, when they had offered willingly, 1. Chron. 29. 9. While Anna gave suck, she knew, she was not bound to go to the feast, she said to her husband, I will not go up, till the child be weaned, 1. Sam. 1. 22. The journey was long, and she was to tarry long there; but when she was free from that necessary let, she knew she was bound to go every year, and she missed not. So that as they that can plead just necessity to keep them from Sermons on the week day, shall be held excused; so they that are not withheld by any such necessity, and use their liberty as an occasion to the flesh, Galatians 5. 13. shall be judged void of all love to God and his Word, if they never hear the Word but upon the Sabbath. Take heed therefore of pretending necessity in this case; say not, thou wouldest go to the Sermon, but thou canst not spare so much time. If thou canst spare every week as much time in the alehouse, or in some unnecessary recreations, or canst spare so much money as can be gotten in this time, in sundry idle and unnecessary expenses, and canst not spare so much to go to a Sermon, thou art no better then an Hypocrite.

4. Even they whose necessity will not permit them to frequent the public assemblies on the week day, yet are bound to nourish in themselves, a willing mind to do it if they were able, they should be willing even above their power, 2. Cor. 〈◊〉 . 3. They should desire that liberty that others enjoy this way, in this case I may, that to everyone which (in another case) the Apostle saith to the servant, if thou mayest be made free, use it rather, 1. Cor. 7. 21. and esteem it a just cause of grief to them, that they have not that liberty to follow the means of their spiritual comfort as others have, we should all strive to be so affected towards the Lord's Tabernacle, as David was, when he said, How amiable are thy Tabernacles, O Lord of hosts! My soul longeth, yea even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God, Psalm 84. 1, 2. Every man is bound to esteem it a great happiness to enjoy that liberty, that he may oft resort to God's House, and to count that time of all other best spent, and most to his profit and benefit that is spent in God's service, Proverbs 8. 33, 34. Hear instruction and be wise, and refuse it not: Blessed is the man that watcheth daily at my gates, Psalm 27. 4. One thing have I desired of the Lord, that I will seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple, Luke 10 42. One thing is needful, Mary hath chosen the better part which shall not be taken away from her. Every man is bound to esteem this the true and proper end of his being here, to get grace and salvation; and to think them happier then himself, that may enjoy more liberty this way then he doth; and though he cannot in person be present with them, yet to be with them in heart and desire, and to say with David, Psal. 84. 4. Blessed are they that dwell in thy house.

So that of them that are glad of any business or excuse to keep them from the Sermon; and count them fools that take more pains this way then themselves, we may boldly say, their hearts are not upright within them.

5. They that with an honest heart, do use to spare some time from their callings to employ this way, shall not need to fear that this will bring them to beggary.

For 1. Godliness hath the promise of the life that now is as well as of that that which is to come, 1. Tim. 4. 8. And there is general promise made to all that fear God, they that seek the Lord shall not want any good thing, Psalm 34. 10. No rich man under heaven can be so assured, that he and his shall be preserved from beggary, as every poor Christian may be.

2. There is a special promise this way, made to this part of godliness above all other; that they that can make more account of Religion and God's service, then of earthly things shall be sure not to be losers thereby, Psal. 119. 165. Great peace have they which love thy Law, and nothing shall offend them. Matth. 6. 33. First seek the kingdom of God and his righteousness; and all these things shall be added unto you. and 19. 29. Everyone that hath forsaken houses, or brethren, or sisters, or father, or mother, or lands for my Name sake, shall receive an hundred fold, and shall inherit everlasting life.

3. God hath made these promises good by providing miraculously this way, for such as have neglected their worldly estates, their profits, or ease out of love to his service, No man shall desire thy land, when thou shalt go up to appear before the Lord thy God thrice in the year, Exod. 34. 24. yet were their houses to be left very weak, all that while that all the males above 20. years old were to continue at Jerusalem in those three feasts; and they had many enemies in all their borders. So we read that our Savior did twice work a miracle, to feed them that came far, and tarried long to hear him preach, Matth. 14. 15. 21. and Mar. 8. 2—9. And no marvel, for Heb. 6. 10. God is not unrighteous to forget your work and labor of God. And what good Master would suffer his servant to decay, and grow to beggary, by doing him service.

So that whosoever they be, that are thought by following Sermons, to have decayed their estates, be you assured, that either their idleness and unthriftiness other ways hath decayed them, or else they have followed Sermons, for some by-respects, and not with uprightness of heart.

The second Use is for reproof; 1. To discover the unsoundness of most men's hearts, who make so great reckoning of earthly things, and set their hearts upon them. It is evident they never yet found the true treasure: they never truly tasted of heavenly comforts, they affect these things so much, for that they know no better. This is made a note of the man that shall ascend into the hill of the Lord, that he hath not lift up his soul unto vanity, Psalm 24. 4. If any man love the world the love of the Father is not in him, 1. John 2. 15. Their end is destruction that mind earthly things, Phil. 3. 19.

2. To reprove such Christians, as so overcharge themselves with worldly business, as they can find no time for God's service.

Lecture the two and fiftieth, May 8. 1610. JOHN IIII. XXIX, XXX.

THe first point, wherein this Woman shown her zealous endeavor to draw her neighbors unto Christ, we finished the last day; and now we are to proceed unto the two last, viz. 1. The thing she moved her neighbors unto, when she was come unto them: 2. The reason she used to persuade them to that she moved them unto.

For the first, that we may understand her words well, and ground our Doctrine upon them; it is to be observed.

1. Though she was her self fully persuaded that Jesus was the Christ, and did with all her heart desire, that they might be also so persuaded of him; yet she taketh not upon her to teach and convert them her self, but seeketh only to bring them to the same means, whereby her self was converted.

2. Though she were able, by a good argument, to convince their consciences, that he was the Messiah, and seeketh also to do it; yet she thought not that enough, she resteth not in that, but would needs have them to come to him themselves.

3. She desires no more of them, but that they would come and see him. Why (may one say) what good would that do? could they know by seeing him, that he was the Messiah? Did she think that the beholding of him would suffice to bring them to faith? No surely, for many saw him that never could believe in him. One would think she should rather have said; Come and hear him, then come and see him; for faith cometh by hearing, and not by seeing, Rom. 10. 17. If the having of Christ's picture before our eyes (that we may behold it when we pray) had been such a help to faith and devotion as the Papists imagine; out of doubt the Holy Ghost would have so described his stature, complexion and countenance, in the History of the Gospel, as that we might have had some directions to make his picture by. Why then desireth she no more of them, but that they would come and see him? I answer: 1. She doubted not, but if they would but come to him, he would take occasion to instruct and convert them, as he had done to her self: 2. When she biddeth them come and see, she meaneth, come and prove, and make trial whether he be not the Christ; as the same phrase is used, Psal. 34. 8. Taste ye and see how gracious the Lord is. So that this is the Doctrine we are to learn from hence for our own instruction.

That this is a chief duty whereby every man must show his zeal and desire of the salvation of others, to draw them to the same means whereby themselves were converted, to use that credit and power they have with them, to draw them to the Ministry of the Word.

True it is, this is not all, that a private Christian may, and must do to procure the conversion of others. For, 1. Some private Christians, are able to teach their families, and neighbors themselves, and may do great good that way; and all should seek to be able to do this. Aquila and Priscilla, expounded the way of the Lord to Apollos, Acts 18. 26. Even women should be able to teach their children, Pro. 1. 8. and 6. 20. and their servants, Pro. 31. 26. and their neighbors, Tit. 2. 3. 2. There is great force, in private admonition and exhortation, to further the conversion of others, else our Savior would not have prescribed this course for the restoring of a brother that is fallen, that before we tell the Church, we should deal with him privately, neither would he have given hope of giving our brother this way, as he doth, Mat. 18, 15, 16. Neither would this have been noted as a thing so highly pleasing unto God, and in these desperate and profane times, God's people did use this means to preserve themselves from the common contagion, Mal. 3. 16. Then they that feared the Lord spake often one to another, and the Lord hearkened and heard it, and a book of remembrance was written before him, for them that feared the Lord and that thought upon his name. 3. A private Christian, may greatly further the conversion of others, by his holy example. Christian women may and ought so to live, as their husbands that obey not the Word, may (without the Word) be won by the conversation of the wives, 1. Pet. 3. 1. The like may be said of children, servants, and neighbors also. 4. A private Christian may do much, for the procuring of the salvation of others, by his fervent prayer unto God for them, 1. John 5. 16. If any man see his brother sin a sin that is not unto death, let him ask, and he shall give him life for them that sin not unto death. When the Holy Ghost had mentioned the fervent prayer that Stephen made for his persecutors, Acts 7. 60. immediately he addeth, Acts 8. 1. And Saul consented to his death. As if he should say, Saul was one of these he prayed for, and on him that prayer did light, whatsoever it did on the rest.

But though a man, that hath any zeal and desire of the salvation of others, have thus many means whereby he may procure it, yet the chief means he can use, is to draw them to the Ministry of the Word, to persuade them to hear. See the proof of this, in the example of all such Christians as the Holy Ghost hath most commended, for their zeal in seeking the salvation of others. 1. For neighbors; when the zeal that the faithful should have under the Gospel, is prophesied of; it is said they should show it this way, Isaiah 2. 3. Many people shall go, and say, come, and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us his ways. 2. For parents, and Masters of families, we have the example of Elkanah the father of Samuel; whose care of his children, and servants is commended in this, that though he was well able to instruct them himself, yet he was wont always when he went up to Shiloh (the place of God's public worship) himself, to take all his family with him, 1. Sam. 1. 21. 3. For kinsmen and special friends, we have the example of Cornelius, whose zealous desire of the salvation of his kinsmen and special friends was declared in this, that though he was one, that might have been very likely, to prevail much with them, both by his prayer, example and knowledge, yet he rested not there, but when the Lord had bid him send for Peter, and told him he should speak to him words, whereby both himself, and all his house should be saved, he got them all together, against Peter should come, that they might be partakers of his Ministry with him, Acts 10 24.

The Reasons of this Doctrine are two. 1. It is the best means to remove that prejudice which alienateth the minds of most men from the love of Religion, if they could be got to hear. It is a chief policy of the devil whereby he keepeth most men from the love of Religion, to work in them a hard conceit of the best Ministers; either for some absurd opinions, that they imagine them to hold, or for some gross crimes, that they think they live in: This was the portion of all the Prophets, they had all manner of evil spoken of them falsely, Matth. 5. 11, 12, Yea this is so universal, that our Savior maketh it a note of a false Prophet, when a Minister hath no slanders raised on him, Woe unto you when all men shall speak well of you; for so did their fathers to the false Prophets, Luke 6. 26.

Now there is no such way whereby this prejudice may be removed out of the minds of men, as if they could be drawn to hear. When Philip had spoken much good of Christ: Nathaniel could not believe it: Why? Nathaniel had conceived prejudice against Christ: how doth Philip seek to remove this? Come and see saith he, John 1. 46. The officers that were sent to apprehend our Savior had a very hard opinion of him, but when they had once heard him, they conceived better of him, and said, John 7. 47. Never man spake like this man.

2. There is far more power in the Ministry of the Word to prevail with the heart of man, then in any means a private man is able to use, say he have as good knowledge, and gifts as any Minister: No man hath cause to hope, that either the instruction he can give, or his good example, or his prayers, should be able to do that good, as the Ministry of the Word may. For, 1. It is the means God hath ordained to do this mighty work by, It hath pleased God by the foolishness of preaching to save such as do believe, 1. Cor. 1. 21. and is called therefore, 2. Cor. 3. 8. the Ministration of the Spirit. 2. God hath made a special promise to this ordinance of his, above all other means, that he will be with it, to assist and bless it, Matth. 28. 20. So as, 1. A man hath no hope, that any means he can use, should be able to convert his child, servant, kinsman, or neighbor, till he can get him to be an hearer, How shall they call upon him in whom they have not believed? How shall they believe in him of whom they have not heard? Or how shall they hear without a preacher? Romans 10. 14. 2. He may be assured this means will at one time or other (if he belong to God's election) prevail with him. Isaiah 55. 3. Incline your ears and come to me, hear, and your soul shall live; and if this prevail not, nothing will, Luke 16. 31. If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.

The Use is, 1. For all in general, to direct us in our prayers for the Parliament at this time. We must hold our selves bound in conscience, to pray earnestly to God, for the States of the Realm, now assembled in Parliament. Ester undertaking a business that did much concern the whole Church (as they now assembled in Parliament do) craved this help of Mordecai, and all God's people, that they would fast, and pray to God for her, Ester 4. 16. Pray that their principal care may be to take order. 1. That an able and conscionable Ministry may be placed everywhere 2. That all the people may be compelled to hear. For the first, It is said of Jehoshaphat, 2. Chron. 17. 6. That he did lift up his heart to the ways of the Lord (and Oh that our States now would do so!) But how did he show that, verse 7. He set Princes throughout all the Cities of Judah to teach, that is, to see the people taught, verse 9. And see the fruit and effect o •… this, verse 10. And the fear of the Lord fell upon all the kingdoms of the Lands, that were round about Judah, so that they made no war against Jehoshaphat. This would free us from fear of the traitorous Papists at home, and abroad. For a faithful Ministry (if it were placed everywhere) would be as the charriots and horsemen of Israel, 2. Kings 13. 14. Even the King himself acknowledged so much. And yet see a second fruit of it, 2. Chron. 17. verse 12. And Jehoshaphat waxed great exceedingly, and he built in Judah Castles, and Cities of store. This would make our State and Kingdom to prosper, and flourish; if the States would lift up their hearts to this work. There would be no crying in our streets, Psal. 144. 14. no danger of invasion, or such like evils.

The second thing we should pray for them, is that they may take order, that where there is such a Ministry planted, the people may be compelled to hear. It is to no purpose to bind Papists to come to Church, unless order first be taken that they may be well taught when they come there. But it is certain, that where there is a good Ministry established, the Magistrate may and ought to compel all his subjects to come and hear, notwithstanding all pretence of their conscience to the contrary. This is evident by the speech the Lord useth to his servant (by whom not the Minister only but the Magistrate is meant) Luke 14. 23. Go out into the high ways and hedges, and compel them to come in, that my house may be filled: and by the practice of good Josiah, 2. Chron. 34. 22, 23. who compelled all that were found in Israel to serve the Lord their God.

The second Use of this Doctrine, is for direction to Masters of families. They have a calling and authority to teach their children and their servants, as we have heard: but they must know their office and calling is subordinate to the office and calling of the Minister; he may not presume above his calling and gift. His chief duties are these: 1. To use his authority and interest that he hath in the hearts of his children and servants, to draw them to go with him to the Ministry of the Word, as we heard out of 1. Sam. 1. 21. When Elkanah went to Shiloh, he took all his house with him. When Naaman came to do his homage to God, 2. Reg. 5. 15. It is said, he and all his company came and stood before the man of God. 2. He must use his best skill and endeavor to make the Ministry of the Word profitable to his family, by examining them, by making things plainer to them, and applying them more particularly then they were in the public Ministry. This our Savior himself used as the most profitable family-exercise that could be; for examining them, see Matth. 13. 51. and for opening things unto them which they had heard, Mar. 4. 34. This will give an edge to that that is publicly taught, Deut. 6. 7. in the margin. 3. Though he may when he reads a Chapter in his family, give notes, and observe what he learneth out of it; for his own and their instruction, yea he may ask his family also what they can learn and observe out of that they read, (for Rom. 15. 4. Whatsoever is written is written for our learning) yet may not he take upon him to interpret the Scriptures, or to teach anything out of them to his family, but what he hath learned at the public Ministry. Say a man have been trained in Schools of learning, and have never so great gifts, and fitness to exercise a public office in the Church; yet may he not take upon him to Minister, till he first be proved, 1. Tim. 3. 10. Much less may a private Christian take upon him, to analyse or interpret (which is the most difficult thing, and requireth most skill, of anything that belongs to the work of the Ministry) not being approved to have such a gift.

That would certainly open a gap to most dangerous confusion and schism, and error. It is good therefore for all private Christians to hearken to that counsel the Apostle giveth, Rom. 12. 3. For I say through the grace given unto me, to everyone that is among you, not to think more highly of himself then he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith.

The third Use of this Doctrine is for reproof; for this argueth plainly, that there is in most men (even of them that make a good profession) no desire or care either of their own salvation, or of those that are nearest, and ought to be dearest unto them: because 1. They care not what Ministry they live under, whereas this ought to be the chief care of a Christian, to plant himself and his, and to dwell there where he and they may enjoy God's ordinance, as you may see, One thing have I desired of the Lord that I will seek after, that I may dwell in the house of the Lord all the days of my life, Psal. 27. 4. 2. In placing of their children either in service, or marriage, they are utterly careless, what Ministry they shall live under: whereas though they have given them never so good education while they have lived with them, they have just cause to fear, they shall decay and loose that grace they have, if they shall not continue to live under a true Ministry, Where there is no vision the people decay, Pro. 29. 18. Nay, for the most part they of all other prove the most ungracious that have had best education, when once they loose the benefit of the public Ministry.

Lecture the three and fiftieth, June 12. 1610. JOHN IIII. XXIX.

IT remaineth now that we come unto the third and last thing, that the Evangelist observeth in the endeavor of this woman, to draw her neighbors unto Christ, viz. the reason she used to persuade them to come unto him, to Come and see him, in these words, Come and see a man which hath told me all things that ever I did. She doth not in plain terms affirm him to be Christ, but alleging the experience herself had had of his divine and supernatural knowledge, she appealeth to their own consciences whether this be not a good argument to prove him to be the Messiah, He hath told me all things that ever I did.

Now before we come to the Doctrine that the Holy Ghost intendeth to teach us in this place, two doubts are to be answered for the better understanding of the words, 1. How she saith, Christ had told her all that ever she did, seeing it may seem by verse 17, 18. that Christ told her of no sin, but of her fornication only.

The answer is: 1. That it may very well be, that our Savior told her much more, then is there expressed; for the Evangelist (we know) useth not to set down fully, and at large, all the speeches or actions of our Savior, but those points which were principal and of chiefest use. 2. It is evident verse 18. That he told her, not only of the whoredom she lived in at that present, but how many husbands she had had, and so declared that he knew well what her life had been from the beginning. 3. There is no inconvenience will follow, if we grant that (out of the abundance of her heart, as in all languages men have been wont to do in like cases) she did use an excess of speech which we call Hyperbole; so that when her meaning was to say, he hath told me many things that I have done, even the most secret things that ever I did, she might well, and without all untruth express it thus, He hath told me all that ever I did; as Matth. 3. 5. It is said that Jerusalem, and all Judea, and all the region round about Jordan, came to John to be baptized, because very many out of those parts came, and though it be evident by Luke 7. 30. that they came not all. And Christ is said, Heb. 2. 9. To have tasted death for all men, because he died for many, as it is expressed in the very next verse, He brought many children unto glory.

Now in that this Woman that had now truth of grace in her; not only affirms, that Christ had told her all that ever she did, but also alledgeth this as an argument, to prove him to be the Messiah, the Son of God.

We learn this Doctrine: That the Lord is privy to all the ways of men, and can tell us all that ever we did. But this Doctrine and the Uses of it we have alread handled in the fourteenth Lecture, and therefore I will pass by it here.

Lecture the four and fiftieth, June 19. 1610. JOHN IIII. XXX.

FOlloweth now the success, God gave to the zealous endeavors that this Woman used to draw her neighbors unto Christ, which is set down in this verse. In which we are to observe, that which we may wonder at, if we observe it well; 1. That upon her speech they went out of the City and came to Christ: and 2. They were a great many that did so, as may appear, verse 39. 41. 3. They believed upon her report that he was the Messiah, verse 39.

Now from hence we have this instruction to learn: That the conversion of a man to Christ, dependeth neither on the worthiness of the party that is converted, nor on the excellency of the means, whereby he is converted, but only upon the free grace and pleasure of Almighty God. This is that the Apostle teacheth, I am. 1. 18. Of his own will begat he us, with the word of truth, Rom. 9. 18. He hath mercy on whom he will have mercy, and whom he will he hardeneth. But the truth of this Doctrine shall more clearly appear to you in these points.

1. He gives the means of grace to some, and denieth them to other, every whit as worthy as they, he forbad Paul to preach in Asia or Bithynia, and called him to preach in Macedonia, Acts 16. 6, 7, 10. Our Savior did that at Capernaum which he refused to do at Nazareth his own country; as Elias was sent to a widow in Sarepta, and not to any of the widows that were in Israel; and Elisha cleansed Naaman the Syrian, where as there were many lepers in Israel that were not cleansed by him. England hath had the preaching of the Gospel these fifty years together, Spain nor Italy never had it since the days of the Primitive Church: nay, Ireland for the most part (though it be under the same government) never had it; nay, even in England, many Towns have had it without intermission these 50. years together; many never had it yet. And what may be imagined to be the cause of this? Surely this hath come to pass, neither by chance, nor by the will of man, but it hath been the Lord's doing alone. He that said, Amos 4. 7. I have withholden the rain from you, and I caused it to rain upon one City, and caused it not to rain upon another City; it is he only that hath caused the Word to be preached in some places, and caused it not to be preached in other some: And what hath moved him to do this? Surely no worthiness he saw in these Countries, towns or persons, to whom he granted his Gospel, above the rest, to whom he hath denied it; but his good pleasure only, as the Apostle teacheth, 2. Tim. 1. 9. He hath called us with an holy calling, not according to our own wrokes, but according to his own purpose and grace which was given to us in Christ Jesus before the world was.

Secondly, among those to whom he gives the means, we shall find to some they are blessed; Others (every whit as worthy; and more likely to receive good by them) are never the better for them: 1. Some few in those places that enjoy the means, feel God's power in them to their conversion, Ier. 3. 14. One of City, and two of a Tribe; and the greatest part (by far) is never the better for them, Matth. 22. 14. Many are called, but few are chosen. 2. Some simple rude people, are wont to find such a blessing on the means, as that they attain to great measure of knowledge, and grace by them; whereas others of better nature, capacity and education, enjoying the very same means, can feel no sweetness, or power in them. I give thee thanks O Father, Lord of heaven and earth (saith our Savior, Matthew 11. 25.) that thou hast hidden these things from the wise and prudent, and revealed them unto habes. 3. Some that have been notoriously and infamously wicked, we see are oft converted by the means, and made new men. Others become most vile and wicked men by them, that were very civil and moral men before. By the same Ministry whereby the Publicans and Harlots were converted, the Scribes and Pharisees were made outrageously wicked, Matth. 21. 31, 32. And from whence cometh this, that the means of salvation, do good on some, and no good on other? Surely, not from the worthiness of the persons that are converted, or from the excellency of the means, but only from the good pleasure of Almighty God, according as we have seen, Even so, O Father, for so it seemed good in thy sight, Matth. 11. 26. He hath mercy on whom he will have mercy, and whom he will he hardeneth, Rom. 9. 18.

3. Though he do use to work by means; yet the means, he is wont to work by, are so weak and simple, that they are more likely to hinder his work, then to further it at all. In his most miraculous works, he hath been wont to use means; but they were such, as all the world might see, had in themselves no force at all to effect that which he wrought by them. See this, Josh. 6. 3. 〈◊〉 . They must 1. Go round about the City for six days together, once a day, and seven times the seventh day. 2. The last time they had gone round about it, the Priests must blow the trumpets of Rams-horns seven times. 3. When these trumpets had been blown the seventh time, all the people must give a shout, and then the walls fell down flat. Do you not think the men of Jericho scorned them all this while, and thought them out of their wits? The like we shall see in a miraculous cure done upon Naaman the Leper, he must go wash himself in •… ordan seven times, and then he should be clean 2. Reg. 5. 10. And upon a man that was borne blind, Christ made clay with his spittle, and a •… nointed the eyes of the blind man with the clay, John 9. 6. And so doth he in the great work of man's conversion use means, yea he hath set down and appointed in his Word what means he will use, and without which he never useth to work. But what are these means: Surely, 〈◊〉 . Corinthians 1. 21. The foolishness of preaching, that is; 1. Preaching, which the most men, and wisest men in the world, all that perish, esteem contemptibly of, and account mere foolishness, 1. Cor. 1. 18. 23. 2. The preaching of such men as have no show with them in the world, no outward means to draw men after them; such as the Apostles were, poor Fishermen of Galilee, such as were commonly esteemed ignorant and unlearned men, Acts 4. 13 3. Such a kind of preaching, as is plain, and without all ostentation, and show of human gifts, as the Apostle protesteth his was, 1. Cor. 2. 4. his speech and his preaching was not with the enticing words of man's wisdom.

2. Yea, we shall find he hath been wont to work more mightily by very weak and unlikely means, then by such as have been far more excellent and likely to do good. As he fed five thousand with five loaves, 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 and yet twelve baskets full of the fragments remained, Matth. 14. 17. 21. and but four thousand with seven loaves, and yet but seven baskets of fragments remained, Matth. 15. 36. 38. And this poor woman prevailed more with a great company of Samaritans, then either Mary, or the two Disciples could do with the eleven Apostles, Mark 16. 11, 13. Yea, she drew more to Christ, at one time, then we read either the twelve Apostles that were sent forth to preach, Matth. 10. Or the seventy Disciples that were sent forth to preach, Luke 10. Or John the Baptist did at any one time. Joshua though a person far inferior to Moses in gifts, and but his servant, yet was his government blessed far above Moses; and the people much better in his time, then they had been in the days of Moses; Insomuch as, he in his age gives that testimony of them, Josh. 23. 8. that they had stuck fast to the Lord, even to that day. And there were many more converted by the Ministry of the Apostles, then by Christ himself; yea, many that despised him while himself preached, by their Ministry were converted to him, John 8. 28. When ye have lift up the Son of man, then shall ye know that I am he. 3. Yea, we shall find that God hath been wont to prepare such of his servants, as by whom he hath intended to do greatest good to his Church, by making them see, how weak and insufficient they have been, and by bringing them to a base conceit of themselves. So dealt he with Moses, Exod. 4. 10. with Isaiah, Isaiah 6. 5. with Jeremiah, Chap. 1. 6. and with Paul, 1. Cor. 2. 3. and 2. Cor. 2. 16.

Would you know the reason why God gives the means to some, and denieth them to others more worthy then they; why he blesseth the means to some, and not to others; why he useth to work by such weak means, and more by them (oft) then by stronger? Surely the reason is this, that his glory might the more appear in them whom he doth save. For if all should have the means of grace; or if all should profit by them that have them, God's mercy should not so much be magnified in the conversion of the Elect; or if the Lord should use to work by strong means only, the glory of the work would be ascribed to the means, and not unto him, whereas now the whole praise redounds to the Lord himself, 2. Cor. 4. 7. The excellency of the power is of God, and not of us. Matth. 21. 16. Out of the mouth of babes and sucklings thou hast perfected praise.

1. To persuade all men if they want the means, to seek to God for them, yea to persuade us that have the means, to pray for them that want the means, and cannot feel their own want, nor pray for themselves: for 1. There is no hope God will save men without means, Rom. 10. 14. How can they believe unless they hear: 2. It is the Lord only that withholdeth the means from them, and who only must give them the means whoeuer be the instrument, Matth. 9. 38. He is the Lord of the harvest, and he only must send forth laborers into his harvest. 3. Why doth he withhold the means, because he hath no respect to them, nor care of their salvation, Act. 17. 30. The times of this ignorance God regarded not. If men were persuaded of this, they would not live under a dumb Ministry themselves, yea they would pity them more that do.

2. To persuade such as enjoy the means, yea the best means, not to rest in this; or to think it sufficient, that they frequent the means; but to seek earnestly to God, both before they come, and after, for his blessing; and to carry themselves with that reverence and devotion, while they are in the use of the means, as they may approve themselves to him; for 1. The best Ministry shall never do thee good, unless the Lord work with it, as the water of Bethesda (though it had virtue in it, to heal all infirmities) yet it cured none, until the Lord had sent his Angel to stir the water, John 5. 4. so though the Ministry of the Word have a great virtue in it, and be able to save our souls, I am. 1. 21. yet can it convert none, unless the Lord work with it, 1. Cor. 3. 7. Neither is he that planteth anything, nor he that watereth, but God that giveth the increase. 2. If it do thee no good, it will do thee hurt, 2. Cor. 2. 16. It is a savor of death, where it is not a savor of life. 3. The true cause (as thou hast heard) why thou profitest not, is because the Lord favoreth thee not; the Lord hath no respect unto thee; those whom the Lord loveth, shall profit by the means, yea by very weak means. Thou hast enjoyed great and excellent means a long time, and canst not profit by them. Consider the true cause of it, John 8. 47. Ye therefore hear not (that is profitably, for they all heard) because ye are not of God. If men were persuaded of this, they would be troubled for their great unprofitableness; they would be more earnest with God for his blessing upon his ordinance

3. To admonish Christians, not to despise the Ministry of the meanest of God's servants; but to reverence God's ordinance, even in the weakest Ministry. I speak not this, to countenance and justify the Ministry of everyone that taketh upon him to preach, or to tie God's people to rest upon them. For I know well: 1. There be many that run before they be sent, Ier. 23. 2 •… . 2. It were as intolerable bondage and tyranny, to bind God's people to rest upon the Ministry of such as cannot instruct them, as it were to compel infants to abide with such nurses, as have neither suck nor food to give them I dare not condemn such Christians, as having Pastors in the places where they live, of meaner gifts, do desire (so they do without open breach or contempt of the Churches order) to enjoy the Ministry of such as have better gifts; and sometimes do leave their own, to hear the other; so they do it without contempt of their own Pastors, and without scandal and offense to th •… mand their people. Because, 1. That though sundry of the hearers (not of the Scribes and Pharisees only) but of John the Baptist also did oft frequent Christ's Ministry, not only on other days, but even on Sabbaths also; yet I cannot find, that our Savior did ever blame them for it. 2. Though the Lord do ofttimes work most mightily by weakest means, yet ordinarily and for the most part, as by the wholesomest and best food, he gives the best nourishment; so by the Ministry of them that have the best gifts, he doth most edify his people. Therefore the great success of John's Ministry is partly ascribed to the excellent gifts God gave him, and whereby he fitted him for that work, he shall go before him, in the spirit and power of Elia to turn the hearts of the fathers to the children. Luk. 1. 17. So this is alleged for one cause of the success of Barnabas his Ministry in Antioch, Act. 11. 14. Because he was a good man, and full of the holy Ghost and saith; and of the fruit that both his Ministry, and Paul's had in Iconium, that they preached in such a manner, so soundly, so substantia •… lie, with such evidence of the spirit, Act. 14. 1. They so spake that a great multitude both of the Jews, and also of the Greeks believed. Therefore •… aul calleth upon Timothy, to stir up his gift, 2 Tim. 1. 6. and to give himself diligently to study for the increase of his gifts, 1 Tim. 4. 14, 15. and telleth him this was the way, to save himself, and them that hear him, ver. •… 6. So. Cor. 14 12. He exho •… t them to seek for such gifts, as whereby they might excel to the edifying of the Church. Why (might some have objected) what needeth this? seeing we may do as much by mean, as by excellent gifts? But the Apostle plainly declareth by these exhortations that he was of another mind. 3. Every Christian hath right and title to the gifts of all God's servants, and therefore it is no sin for them (when conveniently they may) to make their benefit of them, Whether Paul, or Apollo, or Cephas, all are yours, 1. Cor. 3. 22. yet must every Christian take heed that he do not so admire God's gifts in any, as that he despise the Ministry of the meanest of God's servants; nor commend one to the disgracing of others, nor rest or addict himself so to one, as that he despise others. This was that sin, for which the Apostle so taxeth the Corinthians, everyone of you saith, I am of Paul, and I of Apollos, and I of Cephas, 1. Cor. 1. 12, For 1. It is our sin and shame, and just cause of humbling to us, if we cannot profit by the meanest Minister that God hath sent, ye may all prophecy one by one, that all may learn, and all may be comforted, all may learn by everyone that prophesieth and preacheth the word soundly, and may receive comfort and edification by him, 1. Cor. 14. 31. 2. The power of the Ministry dependeth not (as we have heard) on the excellency of the teachers gifts, but upon God's blessing that he hath promised, and is wont to give to his own ordinance.

4. The fourth and last Use, is to encourage every man, in his place, to do his endeavor, to draw others to God, both Ministers, and Masters of families, and private Christians also. For, 1. If thou do prevail, and God make thee his instrument to convert but one soul, the comfort, and blessing of it, will be unspeakable, Let him know that he which converteth a sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins, James 5. 20. 2. If thou endeavor it with an honest heart, be thy gifts never so weak and mean, thou hast cause to expect God's blessing, and that thou shalt prevail with some, 2. Chron. 29. 11. Deale courageously, and the Lord shall be with the good. An example of this we have in this poor woman. 3. Say thou prevail with none, yet shall thy endeavor, used with a good heart, be every whit as well accepted of God, and rewarded also, as if thou hadst converted many. Thy work shall be with the Lord: Isaiah 49. 4. 2. Cor. 2. 25. For we are unto God a sweet savor of Christ, in them that are saved and in them that perish.

THE FIVE AND FIFTIETH LECTURE, ON IVNE, XXVI. MDCX.

W Ee have heard in the former verses, what zeal the Woman of Samaria (being converted her self) did show, in seeking the conversion of all her neighbors, and what a blessing God gave to her endeavors therein: For (upon her persuasion) they went out of the City, and came to Christ. Now in these verses that I have read, and those four that follow, the Evangelist reporteth the speech, that passed between Christ and his Disciples, in the mean time while the woman was in going to call her neighbors, and they in coming out of the City unto Christ. And this speech consisteth of two parts. 1. The declaration of our Saviors zeal, in preferring the work of his Ministry before his meat and drink, (contained in these four verses I have now read unto you;) 2. The exhortation that he giveth unto his Disciples, to follow his example therein, (in the four verses following.) And in the first part (the verses I have now read) four things are noted by the Evangelist: 1. The motion which the Disciples make unto him, that he would eat somewhat, a motion no whit unfit, or unseasonable for them to make at this time. For, 1. It was now dinner time, as appears ver. 6. and his manner was (as it seems) to eat two meals in a day, as we read also that Elijah (notwithstanding his strict course of life) was wont to do, 1. Kings 17. 6. 2. They perceived him to be weary, verse 6. and in that respect also to have need of refreshing. 3. They found him to be now at leisure, and free from other employment 4. They thought they should have gone forward their journey to Galilee that afternoon, verse 3, 4. 5. They perceived by him, that (though he was hungry, and had sent them into the Town to buy meat, yet) now they were come to him with meat, and had set it before him, he had no disposition to eat any, and therefore (out of their duty and love unto him) they desire him to eat, verse 31.

2. The answer Christ makes unto this their motion, verse 32. He had meat to eat, that they knew not of. He saith not, that he had eaten already; yet was he (doubtless) refreshed, with the pains he had taken, and good he had done already upon the Woman of Samaria; but he looks for a second and a better service, and keeps his stomach for it. He knew (and so did not they) what a multitude of the Samaritans were coming towards him.

3 The question which the Disciples had among themselves about this answer their Master had made unto them, verse 33. They wondered how he (in that place) should come by meat. Yet (out of the reverence they bear to his person) they durst not ask him, but only inquired among themselves, how that might be.

4. The manifestation that Christ himself maketh of his own meaning in that answer he had given unto them, verse 34. The meat he spake of, was 1. To do the will of him that sent him, that is, to instruct and save souls. 2. To finish his work. It is my meat (saith Christ) to finish it, to exercise myself in it still, even to the end of my days. And this he calls his meat. 1. Because of the appetite and desire he had to it, as men have to their meat, he desired nothing so earnestly. 2. Because it refreshed him maruailously; no food, no dainties, were so sweet unto him.

The first thing then that in these verses offereth it self to our consideration, is this, that the Disciples (out of the love and respect they had unto our Savior) do move and entreat him to eat somewhat, and that he blameth them not for this. From whence we have this to learn.

That though a Christians chief care should be for his own soul, and the souls of other men, yet the bodies of men may not be neglected, but must be nourished, and cared for also; especially theirs, whose health and strength may be of most service, and use to God, and his Church. 1. For the care of our selves this way, see a plain direction given us by the Apostle, Ephes. 5. 29. No man ever yet hated his own flesh, but nourisheth and cherisheth it. And 2. For the care we should have of others, it is to be observed, that when our Savior had restored the daughter of Jairus to life, he commanded that something should be given her to eat, Mar. 5. 43. and that all those works of mercy unto which the Lord will show such respect at the day of judgment, Matth. 25. 42, 4 •… . are such as had been shown upon the bodies of God's servants. And lastly, for the special care should be had of the bodily health, and strength of such, as whose service may be of special use to God and his Church: We have a notable example in the care of the Apostle had of Timothy, for Timothy being a young man and unmarried, for the suppressing of the lusts of youth, and the better obtaining of the gift of continency, did altogether forbear the drinking of wine, and used to drink water only, and thereby weakened his stomach, and brought upon himself many other infirmities. Paul therefore forbids him, 1. Tim. 5. 23. to drink water any longer, and chargeth him to drink wine.

The Reasons of the Doctrine are four.

1. The commandment of God that forbids us to kill and take away the life either of our selves or others, Exod. 20. 13. commandeth us to use all good means for the preserving of life both in our selves and others. Our bodies and lives are not our own to do with, what we list, but the Lord is the God of our life, Psal. 42. 8. and our bodies are his, and not our own, as the Apostle speaketh, 1. Cor. 6. 19. 20. and therefore the wrong we do to our bodies, redoundeth unto him.

2. All the creatures of God that serve for the preservation and health, and comfort of our bodies, are given us by God, to that end that we might use and enjoy them, and give him praise, I brought you into a plentiful country (saith the Lord, Ier. 2. 7. to eat the fruit thereof, and the goodness thereof. And the Apostle, 1. Tim. 6. 17. He gives us richly all things to enjoy, and 1. Tim. 4. 3. God hath created meats to be received with thanksgiving of them which believe and know the truth. And therefore the neglecting to use them for the comfort of the body, must needs argue unthankfulness unto God, and a light esteem of his goodness and bounty.

3. The bodies of God's servants are the members of Christ, 1. Cor. 6. 15. and the Temples of the Holy Ghost, 1. Cor. 6. 19. and in that respect they must not be neglected, but there is an honor due unto them.

4. And lastly, the body is the servant of the soul, and the instrument whereby it worketh, and therefore the neglect of it will greatly disable the soul, and hinder the functions and actions of it, and besides make it subject to many passions and fancies that otherwise it might be free from. Therefore when our Savior speaketh how the Lord fitted him to the work of mediation and redemption, saith Heb. 10. 5. A body hast thou prepared me, thou hast given me a body fit for that work and service.

The Use of this Doctrine is: 1. For reproof of such as in their health (upon pretence of Religion and mortification) neglect and macerate their bodies, and deny them such helps and comforts as are necessary for them. I grant that it is sometimes profitable and necessary to abridge our selves of the comforts of this life: 1. For the taming and mortifying of the flesh, and bringing of the body in subjection to the soul, I keep under my body and bring it into subjection, 1. Cor. 9. 17. 2. For the profession of our repentance and humiliation before God, Ezra did eat no bread, nor drink water, for he mourned because of the transgression of them that had been carried away, Ezra 10. 6. 3. For our help in extraordinary prayer, Let them not feed nor drink water, but let man and beast be covered with sackcloth and cry mightily unto God, Ion. 3. 7, 8. In which three respects, God enjoined his people to keep a day of solemn abstinence once every year, though they had no other extraordinary occasion to move them to it, Levite. 23. 29. But even at such times the Lord requireth us to keep that measure as that we neglect not the health of our bodies, nor make them unserviceable unto us, I will have mercy, and not sacrifice saith the Lord, Matth. 12. 7. And the rather because we are easily drawn to hypocrisy this way, and even to put holiness in will-worship, and humility, and neglecting of the body, as the Apostle noteth, Colos. 2. 23.

2. For reproof of such as in their sickness refuse or neglect the benefit of Physic. True it is: 1. That it is the Lord only, who both sendeth sickness upon others, and with-holdeth those diseases from us and our families that fall upon others; and who healeth us when we are sick, whether we have taken Physic or no; if we recover our health, it is the Lord that healeth us, he is the God of our life, Psal. 42. 8. and of our health also, he is the strength of our life, Psal. 27. 1. yea, it cannot be denied, but that he recovereth many out of most dangerous diseases without the help of Physic, when the Lord had promised this as a blessing to such as fear him, and hearken diligently to his voice, that he will bring none of these diseases upon them that he hath brought upon others, this reason he giveth for it, Exod. 15. 26. For I am the Lord that healeth thee. 2. That some receive no good by Physic, because they seek not first to God, but make an Idol of it, as Asa is noted to have done, 2. Chron. 16. 12. 3. That many receive hurt by it; because they use it when they have no need of it; some use it out of niceness and pride, to make themselves fine and beautiful; some because they would not be accounted among the common sort; nay some to that end that they may make their bodies the more apt to sin; and so is Tobacco abused by many people. And surely for these sins, God oft deprives his good creatures of their virtue to do good. 4. That the greatest part can receive no benefit by it, because the covetousness of most Physicians bars and excludes them from it. We read of a poor woman, Mar. 5. 26. that had spent all she had among them, and was not bettered by them. And yet for all this, it is most certain, that many perish before their time, and are guilty of their own death by the willful neglect of Physic. And it is a great sin for a Christian in a dangerous sickness, not to seek the benefit of Physic, if he may have it: for 1. It is the ordinance God hath appointed for the restoring of health to them that are sick. God provided in his law that when any man was hurt by another, 1. Means should be used that he may be healed, yea thoroughly healed. 2. That he that had hurt him should be at the whole charge of the cure, Exod. 21. 19. And Joseph we know kept Physicians of his own, Gen. 50 2. And the sick have need of a Physician, saith our Savior, Matth. 9. 12. 2. It being God's ordinance every man that needs it, and may have the benefit of it, is bound to use it, Every creature is good (saith the Apostle, 1. Tim 4. 4.) and nothing ought to be refused. 3. It is a high degree of sin (even a tempting of God) to expect health from God, when we willfully refuse this means, whereby he hath appointed to give us health, as our Savior saith he should have tempted God if he should have cast himself down from the pinnacle of the Temple, in expectation of an extraordinary protection from God when there was an ordinary way from him to come down by, Mat. 4. 7. It carries (I know) a great show of piety and patience, when men shall say, let the Lord do his will, I commit myself into his hands, but this is a high degree of sin.

The Doctrine serveth also for the reproof of such as by excess and disorder, do overthrow the health and estate of their bodies, namely such as by pampering of their bodies, do quite overthrow them. Such are not only our common drunkards, but they also that drink more then doth them good, such as use excess of wine or strong drink, 1. Pet. 4 3. that seek out the strongest drink they can find, and use to sit long at it, Pro. 23. 30. that count this their glory that they are mighty to drink wine, and strong to pour in strong drink, Isaiah 5. 22. These men are certainly guilty of many sins: 1. They sin against God in abusing his good creatures. The wine and strong drink they thus abuse is not their own, nor the money neither that they buy it with, but the Lord's, she did not know that I gave her corn & wine & oil, & multiplied her silver & gold, Hos. 2. 8. and the right use God hath given it, for, is 1. The cheering of the spirits of such as are heavy hearted, Pro. •… 1. 6, 7. 2. That men in the liberal use of them might serve him with joyfulness and gladness of heart, Deut. 28. 47. But these men abuse them to the disabling of themselves for his service, and grow thereby profane, and haters of all goodness: 2. They sin against their neighbors, not only by evil example, but even by provoking God to deprive us of our plenty, and to bring a dearth. And that is the cause why the drunkard is first of all called upon to mourn for the dearth that God threatened, Joel 1. 5. 3. They sin against their own souls, by impenitency, that they cannot leave this sin; nor so much as discern it in themselves, though all other men see it and note them for it. Thus the Holy Ghost describeth the drunkard, Pro. 23. 35. They have stricken me, shalt thou say, and I was not sick, they have beaten me, and I felt it not, when shall I awake? I will seek it yet again. 4. They sin against their own bodies, 1. By bringing upon them diseases, Hos. 7. 5. The Princes made him sick with bottles of wine 2. By making them unserviceable to their souls, through a strange sottishness they have brought upon themselves thereby, Hos. 4. 11. Wine and new wine take away the heart, bereave them of all use of their reason and understanding. And it is no small matter (I tell you) to sin thus even against their body; for the Apostle aggravateth this sin of fornication even by this argument, 1. Cor. 6. 18. He that committeth fornication, sinneth against his own body.

Lecture the six and fiftieth, July 3. 1610. JOHN IIII. XXXII, XXXIV.

IT followeth that we proceed unto the answer which our Savior maketh unto their motion. And for the better understanding of the words, we must know 1. That the cause why he did now forbear to eat, was not for that he had no need of meat; for it is certain, that he was subject to hunger and thirst, and had as much need of meat and drink as we have. We read Matth. 21. 18. that he was hungry in a morning. And at this time also, he was both hungry and thirsty, else would he not have asked water of the Woman to drink, nor sent his Disciples into the town to buy victuals.

2. Neither was this the cause why he did forbear to eat at this time, because he put some holiness in abstinence; or thought that the service he should do to his father in instructing the Samaritans, would be ever a whit the more meritorious or acceptable unto him, because he did it fasting; or 3. For that he purposed herein to give unto his Disciples an example of mortification, and of contempt of these earthly comforts. For 1. Then he would have used thus to abstain from meat at other times, as well as now. Whereas we do not read that ever he was much given to fasting. Nay he professeth himself to have been unlike unto John the Baptist, even in this point, the Son of man came eating and drinking saith he, Matth. 11. 19. yea he was wont to take the benefit of God's creatures; not of such only as serve for man's necessity, but of such also as God hath given us for our delight. It was noted of him by his carping enemies that he was wont to drink wine, Luke 7. 34. And it is said of him twice, that he suffered his feet to be anointed with very precious ointment, Luke 7. 38. and John 12. 3. 5. neither refused he to go to feasts when he was bidden; no not upon the Sabbath day, Luke 14. 1. And for his Disciples, we know there was offense taken at him, because he did not teach them to fast, Luke 5. 33. Why then doth he forbear his meat at this time? surely because he would not let slip a notable occasion and opportunity of winning souls to God, which he knew was now to be offered unto him. He had another matter in hand, which he calls his meat, which he did as earnestly desire as any hungry man can desire meat, and which he knew would delight, refresh and comfort him as much as any meat, can do him that stands most in need of it; and that was to win and convert souls unto God. Why but (may some say) he might have eaten somewhat in the mean while, in the space wherein the woman was going to fetch her neighbors, and they in coming out of the City unto him. So that his eating of somewhat, need have been no hindrance to that good work he so much desired to do, but a furtherance rather unto it. I answer, it is true, he might have done so, but his heart was so taken up either in secret prayer to God for them, or in meditation of that he was to teach them when they should come, or with the joyful expectation of their coming, and of the good he knew he should have occasion to do, as it made him quite to forget all hunger and thirst. Now that we may receive our instruction from this notable example of our Saviors zeal, which is here set forth for our imitation, let us observe these three points in it. 1. That he is so careful to take the occasion and opportunity that is here offered of enlarging his Fathers Kingdom, that (though he was hungry) he neglects his meat for it. 2. That he calls this his meat, to do the will of his Father, in instructing and converting of men. 3. That (though he had time to eat without any hindrance unto that work) yet the care he had of this business, and joy he conceived in the expectation of the good he was to do, made him forget his hunger.

And from hence this Doctrine will arise for our instruction: That, he that will be a true Disciple of Christ, must be zealous in the Lord's business, zealous in serving God, and seeking to honor him. It is not sufficient to a man's comfort, that he hath professed the truth, served God in his calling, done the duties God hath required of him, unless he have done it with a zealous heart, and earnest affection. This is required of us that would approve our selves to God in preaching of his Word. Apollos is commended for this, Acts 18. 25. that being fervent in the spirit he taught diligently the things of the Lord, This is required in them that hear the Word, Luke 24. 32. Did not our hearts burn within us when he opened to us the Scriptures. This is required of them that would pray with comfort, James 5. 16. The effectual fervent prayer, of a righteous man availeth much. This is required in every part of that service that we do unto God, we must be Rom. 12. 11. Feruent in spirit serving the Lord. Yea this is in general required of us in our whole profession and practice of Religion, Tit. 2. 14, Christ gave himself for us to purify to himself a peculiar people zealous of good works. Therefore it is noted to the praise of Jehoshaphat, that he lift up his heart to the ways of the Lord, 2. Chron. 17. 6. And of Hezechia it is said, that in all the works he began for the service of the house of God, to seek his god, he did it with all his heart and prospered, 2. Chron. 31. 31. And of Josiah, that he turned to the Lord with all his heart, and with all his soul, and with all his might. 2. King. 23. 25. They maintained and held out the profession and practice of God's pure Religion with great zeal and earnestness of affection.

The Reasons and grounds of the Doctrine are principally three.

1. Everyone that looks to be saved by Christ, must be a follower of Christ, He that saith he abideth in him (saith the Apostle, 1. John 2. 6.) must himself walk also, even as he walked. The best evidence that we can have, that we remain in him, is when we are conformed unto his example, and by his spirit made like unto him. 2. The Lord cannot abide such as serve him without zeal. This is plain by that speech of Christ to the Laodiceans, Reu. 3. 16. 1. He professeth that he liketh not so ill of him that is cold, that is an Idolater or a worldling, a man of no Religion, as he doth of the Christian that is lukewarm: 2. That he will spew such a one out of his mouth; yea he threateneth the Church of Ephesus, that because she had lost her first love, her zeal that once she had, he would come against her shortly, and remove her candlestick, if she did not repent and amend this fault. Reu. 2. 5. 3. The Spirit of God is said to be like unto fire, in all them that have received it, and from thence comes that speech, quench not the spirit, 1. Thess. 5. 19. And all that are regenerated by the Spirit of Christ, are said to be baptized with the Holy Ghost, and with fire, Matth. 3. 11. and where fire is, there must needs be some heat.

The Use of this Doctrine is.

1. To convince a great error in judgment that is common in the world. We see this is held as a perfect definition of a good Protestant, that he is a man found in judgment, and in the knowledge of the truth, but not forward nor zealous either in the profession or practice of it: yea it is counted the wisdom of a Christian, and even of a Minister too, to be a moderate man in Religion, not forward, nor hot, nor zealous in it. Whereas we have heard, that such as are regenerate, and have God's Spirit, cannot be without this heat and zeal: 2. That in God's account, neither Papist nor Turk is in so bad an estate, in some respect, as the Gospeller is that is void of zeal: 3. That God hath threatened to deprive them of the Gospel that profess it without zealous love unto it.

2. To exhort us to examine our selves well whether there be any true zeal in us, yea or no, that if we want it, we may be humbled and seek to God for it, if we have had it, and now begin to wax cold, and to decay in it, we may strive against our coldness and lukewarmness, and labor to recover our selves, and to stir up that good gift of God that is ready to die. If we have it, we may be thankful to God for it, and strive to nourish and maintain it by all good means. And for our help herein: I will show you the properties of true zeal, as they are described unto us in this example of our Savior here, which we are bound to imitate and conform our selves unto.

He that hath true zeal, serves God desirously and willingly. He gladly takes, and will not let slip any opportunity of doing good. That was one cause why our Savior saith here, it was his meat to do his Fathers will. It is usual (we know) in Scriptures, to express an earnest desire we have or should have to anything, by the Metaphor of hunger and thirst, Matth. 5. 6. as we say in our Proverb, we would do such a thing as willingly as we would eat, when we are hungry.

Let us that are Ministers examine our selves by this.

1. A Minister can have no good assurance, that God ever called him, or will work with him, unless he can find that the thing that moved him to enter into this calling, was an earnest desire to do good in it: If any man desire the office of a Bishop (saith the Apostle, 1. Tim. 3. 1.) he desireth a good work. It is true indeed, that the best of God's servants have been at the first exceedingly unwilling and backward; but before they have entered upon this function, they have been made by God's Spirit marvelously willing and desirous to be employed in it. When the Prophet Isaiah (who had been a little before greatly dejected in the sense of his own unworthiness and unfitness to this function, Isaiah 6. 5.) heard the Lord say, verse 8. Whom shall I send? or who shall go for us? then I said (saith he) here am I, send me. By this property Moses knew them, whom God had called and fitted for the building of the Tabernacle, Exod. 36, 2. He called Bezaliel and Aholiab, and everyone whose heart stirred him up to come unto the work to do it. Yea, this zealous desire to do good must be in a Minister at all times, when he goeth about the Lord's work; he must go to it as willingly, as he goeth to his meat, when he is hungry, Feede the Flock of God (saith the Apostle, 1. Pet. 5. 2.) and care for it, not by constraint, but willingly, not for filthy lucre, but of a ready mind. The servant of the Lord (saith Paul, 2. Tim. 2. 24.) must be apt to teach; yea say a man preach diligently and constantly, yet if he do it not willingly, if the thing that moves him to it, be not this desire to do good, he can expect no blessing upon his labors. Though I preach the Gospel (saith he, 1. Cor. 9. 16. 17.) I have nothing to glory of, if I do this thing willingly I have a reward. Behold then one chief cause, why the Ministry of the Word doth so little good in many places, and is so unfruitful, as if the Lord had even commanded the clouds to rain no more upon it, as he speaketh, Isaiah 5. 12. Surely, many that have excellent gifts, have had other ends in entering into this calling; the desire they had to do this worthy work, moved them not to be Ministers. And therefore seeing the Lord never sent them, what marvel is it, though he work not with them? yea this should make the best of us ashamed, for that we have been no more apt to teach; but have gone so heavily about the Lord's work, as if we had done it by constraint only. To this (certainly) we may impute the small fruit of our labors; and therefore we should hereafter labor and strive against it.

2. By this property also must everyone of God's people try themselves, even by that willingness and unfeigned desire that is in them to serve God, and to enlarge his kingdom.

The faithful are oft described by this property, and have rejoiced and found comfort in this, that though their ability to do God service hath been slender, yet they have had an earnest desire to do it: their desire and will hath been far above their ability this way. I desired to do thy will O my God, saith David, Psal. 40. 8. and the Church, Isaiah 26. 8. The desire of our soul is to thy name. Hearken (saith he, Neh. 1. 11.) to the prayer of thy servants that desire to fear thy name. We should go to prayer, to the hearing and reading of the Word, and to every duty of God's service, as willingly and desirously as we go to our meat, when we are hungry. Thy people come willingly (saith the Prophet, Psal. 110. 3.) At the time of assembling we should think oft of that which the Apostle saith, 〈◊〉 . Cor. 8. 12. If there be first a willing mind, a man is accepted. And who is there that may not justly blame himself in this? we do all things in God's service, as by constraint, and are hailed to them, as the Bear to the stake. Well, learn to acknowledge this to be thy great corruption, bewail it, and strive against it.

Lecture the seven and fiftieth, July 10. 1610. JOHN IIII. XXXII, XXXIV.

FOlloweth the 2. Property of true zeal. He that hath true zeal, takes delight, and finds comfort in serving God. This is a second reason (as we have heard) why Christ calls it here his meat to do his Fathers will. Meat (by the ordinary blessing of God) satisfieth a man, and comforteth him; it refresheth and reviveth his spirits: When Jonathan (having been long fasting) had eaten a little, his eyes received sight, 1. Sam. 14. 27. And it is said of the poor Egyptian servant, that had neither eat nor drunk in three days, that when David had given him somewhat to eat, 1. Sam. 30. 12. his spirit came again to him. And therefore Christ calls this here his meat, because it even did him good, satisfied, refreshed, and delighted him maruailously to do the will of him that sent him; no food, no dainties were so sweet unto him. This is that that Solomon speaketh, Pro. 21. 15. It is joy to the just to do judgment.

True it is, that the best of God's servants want this joy and gladness of heart in God's service, sometimes; and that is the cause why that prayer is so often used, 2. Chron. 6. 4. Let thy Saints rejoice in goodness, Psal. 7. 11. Let them that love thy name, be joyful in thee, Psal. 70. 4. Let all those that seek thee, be glad and rejoice in thee. But this is 1. Only in the time of temptation, when the light of God's countenance is hidden from them, and they want the feeling of his favor: 2. It is but from the flesh and unregenerate part, that they are so uncomfortable; for in this case they may say with Paul, Rom. 7. 22. I delight in the Law of God after the inward man: whereof this is a sign, that they are not satisfied with ought they do in God's service, if they feel not joy and comfort in it. And whatsoever they do, if they feel they do it with an upright heart they rejoice in it, as they did, 1. Chron. 29. 9. This you shall find observed by the Holy Ghost, and commended in God's servants, as a notable sign of their zeal, and of the uprightness of their hearts, that God's service was as meat and drink unto them, they took great comfort and delight in it. David reports that he and the rest of God's people with him, were wont to go towards God's house, With the voice of singing and praise, as a multitude that keepeth a feast, Psal. 42. 4. And so he stirs up all God's people to do, Psal 120. 2. Serue the Lord with gladness, come before him with joyfulness. So it is said of every part of God's service, that God's people have found joy and comfort in it. Of Abraham, Isaac, and Jacob it is said, Heb. 11. 1 •… . That when God preached the Gospel and the promises of salvation by Christ unto them, they received them thankfully, saluted and welcomed them, they joyed in them. And of three thousand that Peter converted, it is said, Acts 2. 4 •… . That they received the word gladly. That hearer hears with zeal, that can do so.

It is said likewise of the faithful that they found great comfort and joy in prayer. It is said of David, that as in all his heaviness and extremity, his manner was to betake himself to prayer, Psal. 109. 4 so that he was wont to find exceeding joy and comfort in it; when he maketh mention how in his great affliction, he betook himself to prayer, Psal. 30. 8, 9, 10. He tells us, verse 11. what comfort he found in it, Thou hast turned for me my mourning into dancing, thou hast put of my sackcloth, and girded me with gladness, according to that promise made unto the faithful, Isaiah. 56. 7. I will make them joyful in my house of prayer.

Thus have they joyed also in the receiving of the Sacrament, 2. Chron. 30. 21. They kept the feast of unleavened bread with great gladness, which is also again repeated ver. 25, 26. The like is also reported of the Passover that was kept in Ezraes time, Ezra 6. 22. they kept the feast of unleavened bread with joy, for the Lord had made them joyful.

Yea even in giving of alms for the relief of God's servants, the faithful have found great joy. Thus the Apostle reporteth of the Macedonians, 2. Cor. 8. 2. In great trial of affliction their joy abounded, and their most extreme poverty abounded unto their rich liberality. It was a great comfort unto them, that God had given them a heart to show such love unto his Saints.

To conclude, this is observed to the praise of God's servants, that as they were wont to come to God's house as to a feast, so were they also wont to go away from it as from a feast, refreshed and comforted in their souls. They found such sound and lasting comfort in God's House, and in all the parts of God's worship, as they were wont to go from it with joy. And the comfort they found in it, wrought in them a love unto it, and a desire to frequent it often. It is said of God's people, Neh. 8. 12. that after God's service was finished, they shown a great deal of joy, because they had understood the words that had been declared unto them by the Levites. And when David professeth, Psol. 84. 1, 2. That his soul: longed, and even fainted for the Courts of the Lord, his heart and his flesh cried out for the living God. He gives this for the reason of it, because he had found such sweetness and comfort in God's worship and ordinances there, Oh how amiable (saith he) are thy Tabernacles O Lord of Hosts.

The Use of all this that hath been said of this second property of true zeal, is 1. For reproof. Is this a note of one that serves God with true zeal, when the service of God is as meat and drink unto him? when it doth him good at the heart, and even refresheth him, he finds joy and comfort in it? Then surely have we all cause of shame and humbling, cause to suspect that we are no better then Laodiceans, lukewarm Professors, of whom I told you the last day, that they are in some respect in worse state then such as are key-cold, then Idolaters and men of no Religion. Do we come to God's House as to a feast? Truly some do, some go further to a Sermon, and with more gladness of heart then ever they did to a feast. But the most go to God's house as unto ward children go to School; or as malefactors that are under baile, go unto the Assizes; they must needs go, but they go with no joy. 2. Can we say we have found comfort in every part of God's service? many cannot tarry till all be done, but by their going out, proclaim to the whole Congregation, that they account it a weariness and most tedious thing, like those, Mal. 1. 13. 2. And of many of them that tarry it out, it may be said that the trial of their countenance testifieth against them, that they hear with no joy, they are so drowsy, they look so heavily, as a man may easily discern by their very looks, that they feel no sweetness nor savor in anything that they hear. It is said of a poor lame man, Acts 14. 9. that he heard Paul preach with so joyful and cheerful a countenance, that Paul beholding him, perceived by his very countenance, that he had faith to be healed. True it is, that Paul could see further then any of us, yet may we also give a great guess, when you hear with any spirit and affection, even by your looks, and have cause given us thereby, many times to wish, that either you would hear with more cheerfulness, or that you would sit behind us, that you may not grieve and discourage us, in the work of our Ministry as you do. 3. A third sign, that many take no co •… in God's Word, is this, that (whereas God's servants as we have heard, use to go away from the hearing of the Word more comfortable, then they came unto it, and love 〈◊〉 it, and the messengers of God, from whom they received it, much 〈◊〉 then they did before) these men seldom or never go fro •… 〈◊〉 , but they are much more vexed and disquieted in their mi •… 〈◊〉 they were before, they hate the Preacher more then they did 〈◊〉 Now I would have these men to consider what it is that disqui •… 〈◊〉 : I know they will pretend, that the Minister hath either 〈◊〉 〈◊〉 error, or that he hath maliciously girded, and railed upon the •… 〈◊〉 •… urely if any Preacher do so, he shall bear his condemnation, If 〈◊〉 (saith the Apostle, 1. Pet. 4 11. let him speak as the oracles of God. 〈◊〉 is usually a slander. Many will object against the Preacher thus, I know he meant me: yea he so •… spake, as many in the Church knew he meant me: and what call you this but malice? if he had loved me, he would have told me in private. To these men I say: 1. A Minister is not bound in reproving sin to beat the air, but he may in his reproofs mean and intend to touch such as hear him: yea it is his duty to bring his doctrine home as particularly as he can to the conscience of everyone that hears him, like a good steward to give unto everyone his own portion, Luke 12. 42.

2. Admit he had spoken out of malice, yet if he have spoken nothing but upon good warrant of God's Word, and thy heart be so disquieted by it, surely thy case is fearful; God's people have ever been wont to find comfort in his Word, even in that part of it, that hath most galled them, by discovering to them their sins: Let the righteous smite me (saith David, Psal. 141. 5.) it shall be a kindness, and let him reprove me, it shall be as an excellent oil. And thy heart tells thee, thou feelest no comfort in it, but it vexeth thee so, that were it not for such and such an alehouse, where thou mayest find company of thine own mind; that will take thy part in railing and scorning of the Preacher, thou shouldst not know what to do; surely thy case is fearful? If thou hadst any grace in thy heart, the Word of God would not be so bitter unto thee. Do not my words (saith the Lord, Mic. 2. 7.) do good to him that walketh uprightly. Do they not do him good at the heart, do they not cheer and comfort him? and because thou mayest the better discern of thine own case in another man's person then in thine own, I will show thee in a few examples what thy state is. Cain was such a one as thou art: for he because he could not be as well accepted, as well thought on for his Religion as his brother was, Gen. 4. 5. went away from God's worship in a rage, and hi •… countenance fell down. Ahab was such a one as thou art, for he because Elijah and Micaiah dealt faithfully with him in their Ministry, and effectually discovered to him his sins, went never from their Ministry, but with a discontented and vexed heart, he counted them his enemies, and hated them, 1. King. 21. •… 0. and 22. 8. The man that was possessed with a Legion of devils was in thy case, for he being in the Synagogue where Christ preached, was tormented by his Ministry, Luke 4. 33, 34. Mar. 5. 79. Though Christ had not spoken to him in particular ever a word, or once meddled with him. Finally the cursed Jews that stoned blessed Stephen to death were in thy case, for when they heard Stephen, Acts 7. 54. They were cut to the heart, and they gnashed upon him with their teeth.

Lastly, this serveth to discover the sin of such as are always discontented with the length of the Sabbath, and grudge that the Lord should have one whole day in a week allowed unto him: That would have the Sabbath day but four hours long at the most, even no longer then the time is that is spent at Church upon that day. That say in their hearts, as Amos 8. 5. When will the Sabbath be done, that we may set forth wheat, making the Ephah small and the Shekell great, and with them, Mal. 1. 3. Behold what a weariness is it▪ What a tedious thing is it to keep a Sabbath for a whole day? whereas God hath expressly commanded, Exod 20. 10. That on the seventh 〈◊〉 should do no manner of work, but keep it holy unto him, 〈◊〉 given six days to do all that we have to do in, and even on the Sabbath (on his own seventh part of the week) allowed us to do works of present necessity. And what is the true cause why the Sabbath seems to us so long a day above any other? Surely because we take no delight in it, nor in the works and duties of it: we do not call the Sabbath a delight; as we ought to do, Isaiah 58. 1 •… .

The second Use, that this which we have heard of the second property of 〈◊〉 zeal serveth unto, is to exhort all God's servants to strive against that vncheerefulnesse that they are so much subject unto, and to labor to serve God with joy and gladness of heart: Say unto thy soul as David did, Psal 42. 11. Why art thou so heavy O my soul, and why art thou so disquieted within me. Know thou, that even when thou hast most cause to be humbled and dejected in thyself through any affliction, either outward or inward, yet even then thou art bound to strive against thy vncheerefulnesse, when thou goest to do any service unto God, even in thy trembling thou shouldest rejoice, Psal. 2. 11.

Consider with thyself how great reason thou hast to do so.

1. No service pleaseth God so well, as that which his people do perform cheerfully and with joy, Deut. 28. 47, 48. Because thou seruedst not the Lord thy God with joyfulness and with gladness of heart for the abundance of all things, therefore thou shalt serve thine enemies which the Lord shall send against thee.

2. The Lord is not so strict and severe, as to reject the service that with a good heart we do unto him, for the infirmities and failings that he doth discern in it, but delights in it notwithstanding, Let me hear thy voice, for sweet is thy voice, Cant. 2. 14. And this is a just cause of encouragement to all that fear God, not only to do service unto him, but to do it cheerfully and with gladness of heart. As for me (saith David, Psal. 5. 7.) I will come into thy house in the multitude of thy mercy, and 130. 3. 4. If thou Lord shouldst mark iniquities, O Lord who should stand? But there is forgiveness with thee that thou mayest be feared.

3. Thou hast cause to doubt the soundness of thy heart, if thou canst find no sweetness nor comfort in God's Word and worship, for of the godly and upright-hearted it is oft noted, that the Word of God was sweeter to them then the honey or the honey comb, Psalm. 9. 10. That they rejoiced, because with an upright heart they had offered willingly unto the Lord, 1. Chron. 29. 9. The righteous shall be glad in the Lord, and shall trust in him, and all the upright in heart shall glory, Psal. 64. 10.

Lecture the eight and fiftieth, July 17. 1610. JOHN IIII. XXXII, XXXIV.

FOlloweth the third Property of true zeal to be observed in this example of our blessed Savior. He that hath true zeal, rejoiceth in the zeal and forwardness of others: For this was (as we heard) one cause that made our Savior to forget both hunger and thirst at this time, even the joy that he conceived, in foreseeing the readiness and forwardness of the Samaritans, in coming unto him at this motion, and persuasion of the Woman. And this he more plainly expresseth in that speech which he used to his Disciples verse 35. Lift up your eyes, and look on the regions, for they are white already unto harvest. See this truth confirmed by the example of others of God's servants in five degrees.

1. They have joyed greatly in the grace that they have seen in others. Thus did the Apostle John, 2. John 4. I rejoiced greatly, that I found of thy children walking in the truth, and 3. John 4. I have no greater joy then to hear that my sons walk in verity.

2. They have held themselves bound to give hearty thanks to God for this; even as if they had themselves received some great benefit by it: Thus Paul, Ephes. 1. 16. after he had heard of their faith and love, he ceased not to give thanks for them. The like we shall find, Phil. 4. 1, 3. and Philemon 4. Yea he professeth, 1. Thess. 3. 9. that he was so affected with joy for this, that he knew not how to be sufficiently thankful unto God for it. And that being in great affliction, the good tidings that Timothy brought him of the piety he found among the Thessalonians, did even comfort and revive him, 1. Thess. 3. 6, 7.

3. Yea (above all the graces they have discerned in others) they have most rejoiced, and praised God for this, when they have seen men zealous and forward. David professeth, that the more any of the Saints did excel in grace, the more he delighted in them, Psal. 16. 3. Paul when he had said that he, Siluanus and Timothy, ought always to praise God for the Thessalonians, giveth this for the reason, because their faith did grow exceedingly, 2. Thess. 1. 3.

4. They have been wont to rejoice, not only for the grace they have discerned, in such as have been converted by their own Ministry (for this might grow from self-love, because 1. That the good we know, we have done by our Ministry, is our best defense against wicked men, Satan and our own conscience, 1 Cor. 9. 2, 3. 2. The more good we have done, the more grace men have received by our Ministry, the greater shall our reward be, he that (by employing his pound) gained unto his master five pounds, was made ruler over five cities, Luke. 19. 19. and he that gained ten, over ten cities, Luke 19. 17. 19. And the Apostle professeth that the Thessalonians that were won to God by his Ministry, were his hope, and joy, and crown of rejoicing even in the presence of Christ, 1. Thess. 2. 19.) but they have rejoiced thus in the grace they have seen or heard of in any others, As Paul doth in that grace that was in the Romans, Rom. 1. 8. and 16. 19 and in the Colossians, Col. 1. 3.

5. Yea they have done thus; when themselves (in the judgment of flesh and blood) have become losers by it; when the forwardness and zeal of others could not choose but tend (in some sort) to their own disgrace, yet they have rejoiced in it. This was a notable trial of their zeal. When Moses (that had been the only Prophet and man of fame in God's Church) seeth Eldad and Medad (obscure men) receive of the same spirit that himself had, prophesy as well as himself, have every whit as good a gift, and likely to be as well thought of in the Church as himself (if not better) he was never a whit discontented at it (though Joshua enuyed this himself, and provoked him to do so too) but he rejoiced at it and checked Joshua, and wished that all the Lord's people were Prophets as well as he, Numb. 11. 29. It is to a carnal Professor, a matter of great discontentment, when he seeth such as were very lewd before, become as forward in Religion as himself, that hath professed the Gospel many years; or when he seeth such as are young, and newly crept out of the shell, as forward as himself. Nothing fretted the wicked Jews so much as this, when they heard Paul say he had a calling from God to preach to the Gentiles, they cried, Away with such a fellow from the earth, for it is not fit that he should live, Acts 22. 21, 22. This was that, that vexed the elder brother of the Prodigal son, Luke 15. 28, 29. So when the chief Priests and Scribes saw the children so zealous, and heard them cry Hosanna the son of David, they disdained, Matth 21. 15. But there is a quite contrary disposition in all that truly fear God; they count it no disparagement to see any (how young soever they be, how wicked soever they have been) to become as forward in goodness as themselves, but they rejoice in it. Paul and Barnabas in every place as they went, between Antioch and Jerusalem, declared to the believing Jews, the conversion of the Gentiles (as the best news they could bring them) and it is said, they brought thereby great joy to all the brethren, Acts 15. 3. Yea God's servants have been wont to rejoice to see others more forward then themselves; yea though they have been their inferiors. See this in David, He was glad when the people provoked him unto forwardness, and said unto him, Let us go into the House of the Lord, Psal. 122. 1. And John the Baptist, when he saw his hearers grow so forward and zealous, that his Ministry would not content them, but they left him, and went to Christ; yet (because he saw they went forward, they went to Christ) it never troubled him, he never rated them for it, (no though he were provoked to it by some that were a little too jealous of his credit, John. 3. 26.) but he rejoiced in it, and verse 24. This (he saith) fulfilled his joy.

The Use of this point is first for trial and examination of everyone of our hearts. If we profess the truth and be but lukewarm, have no zeal, we are in worse case then they that are stark cold. Let us try by this property, whether there be any zeal in us or no. Do we thus rejoice in the grace we see in others? doth it do us good to see or hear of the increase of God's Church? Do we thank God for it? Do we delight in a man, and love him the more, the more forward and zealous he is? Surely, the most of us will hardly be able to find this in our selves: yea many are so far from that; as they disdain to see others forwarder then themselves, and fret at nothing so much, as at the zeal they see in others. The only true cause of that hatred many bear to God's people, is their zeal, because they follow goodness, Psal 38. 30. Many have that accursed humor in them which Sanballat is noted for, Neh. 4. 1. He was angry and sore grieved to see the walls of Jerusalem built. And they fret to see God's Church grow and increase.

See this humor also in the wretched Pharisees; the people's zeal in following Christ vexed them, and was the chief cause of their practices against him, Mark 11. 18. They sought how they might destroy him, for they feared him because all the people were astonied at his doctrine.

The second Use shall be to resolve us in a case of conscience, that concerneth many of you; what we are to think of the people that go from their own Pastors to hear others.

This I had occasion to speak of, not long since; but I was not well understood then by some; and therefore intend now to deliver my mind more fully and plainly for the resolving of this doubt. And to this purpose, somewhat must be said, First, to the people that use to leave their own Pastors: 2. To the Pastors that are so left by their people.

To the people I say: 1. If thy own Pastor be a man whose gift is approved by God's Church, and one who is conscionable in his place, and of unblameable life; though his gifts be far inferior to some others; yet take heed thou leave him not at any time with contempt of his Ministry. And then thou contemnest his Ministry when thou speakest or thinkest thus in thy heart, alas he is nobody, a good honest man, but he hath no gifts, I cannot profit by him. Mark the reasons why you may not do this: 1. A man may be a true Minister, though his gifts be far inferior to many others, Matth. 25. 15. The Lord gave to one of his servants five Talents, to another but two, to another but one.

The Apostle useth this as a reason to persuade all the members of the Church to unity, that they of meaner gifts might not envy them that had better, nor they of better gifts despise them that had meaner, Ephesians 4. 7. To everyone of us is given grace according to the measure of the gift of Christ.

2. If thy Pastor be a true Minister of Christ, and can preach the Gospel in any true measure, thou art bound to love him, and reverence him, and thank God for him. By this reason Paul commendeth Timothy to the Church of Corinth, 1. Cor. 16. 10. If he come to you, let him be without fear (take heed you wrong him not, disgrace him not) for he worketh the work of the Lord even as I do, as well as I. This is that the Apostle speaketh, 1. Thess. 5. 13. Have them in singular love for their works sake, and Rom. 10. 15. If he bring to us the glad tidings of peace, the glad tidings of good things, his feet must be beautiful in our eyes. On the other side, the contempt done to the Ministry of the meanest of God's servants, reacheth unto Christ himself, Luke 10. 16. he that despiseth you despiseth me.

3. If thy Pastor be a true Minister of Christ, and have received a gift, then (doubtless) thou mayst profit by him, if the fault be not in thyself, 1. Cor. 12. 7. The manifestation of the spirit is given to every man to profit withal, and ye may all prophesy one by one, that all may learn, and all may be comforted, 1. Cor. 14. 3 •… . The best Christian that is, may profit by the meanest of God's servants. Paul professeth this was one cause why he so earnestly desired to come to the Romans, that he might receive some good, some increase of faith even from them, Rom. 1. 12. And I am persuaded, there is never a Minister, that is of the most excellent gifts (if he have a godly heart) but he can truly say, he never heard any faithful Minister in his life, that was so mean, but he could discern some gift in him, that was wanting in himself, and could receive some profit by him.

4. The fruit and profit that is to be received from the Ministry, depends not only, nor chiefly upon the gifts of the man that preacheth, but upon the blessing, that God is pleased to give unto his own ordinance. Who then is Paul? and who is Apollo? but Ministers by whom ye believed, even as the Lord gave to every man. I have planted, Apollo watered, but God gave the increase. So then, neither is he that planted anything, nor he that watereth, but God that giveth the increase. Now he that planteth, and he that watereth are one, 1. Corinthians 3. 5, 6, 7, 8. And God doth oft give a greater blessing to weaker then to stronger means, as we have heard not long since. So that thou must depend upon God for his blessing on his ordinance, rather then upon the gifts of the teacher. And consider, the fault may be rather in thyself, then in thy teacher, that thou canst not profit. And indeed how is it possible, thou shouldest profit by his Ministry, if thou come with prejudice, without any reverence and delight unto it, and doest scarce acknowledge God's ordinance in it, nor ever seek to God for his blessing upon it.

Secondly, no Christian may usually and ordinarily leave his own Pastor (who is so qualified, as in the beginning of the first caution is set down) to hear another of better gifts; for 1. As it is the ordinance of God, that every Pastor should have his own flock to attend, and take heed unto, the Apostles ordained Elders in every congregation, Act. 14. 23. (neither is that excuse of some ought worth, that they are not tied to one Parish, but Ministers of the Church of England, so as wheresoever they are, they cannot justly be called non-residents from their flock) so is it God's ordinance, that everyone of God's people, should have a Pastor of his own to depend upon, 1. Pet. 5. 3. Now he cannot be said to depend upon his Pastors Ministry, that doth ordinarily and usually leave it, and go to another.

2. It is also God's ordinance (as it is agreeable to good order) that Christians should be distinguished, and sorted into Congregations, according to their dwellings; that they that dwell next together, should be of the same Congregation, and from hence the name Paroichia first came. This may appear by the general equity of that rule, God is not the author of confusion, but of peace, as in all Churches of the Saints, and let all things be done decently and in order, 1 Cor. 14. 33. 40. and specially by that we read, that Paul left Titus in Creta, to ordain Elders in every city, they that lived together in the same town, should be under the charge of the same Elder, Tit. 1. 5. He only maketh right use of the benefit of hearing such as have more excellent gifts then his own Pastor, as learneth thereby to like his own Pastor the better, and to profit more by him. The excellent gifts God hath bestowed on others in this case, may fitly be resembled unto Physic. They use Physic well, and are blessed in the use of it, whose appetite is amended, and who are by it made able to relish and like their ordinary food the better; but they who use it so oft, as that their stomach is thereby overthrown, and they made unable to feed on their ordinary food, abuse this good ordinance of God, and find not his blessing, but his curse in it. So do many abuse this, that they should use as Physic for their soul. After they have heard a while, a man of excellent gifts; they begin to distaste the Ministry of their ordinary Pastors; and can like of none, profit by none, unless they be of rare and excellent gifts: yea they become at length like unto those, who by accustoming themselves, to drink hot and strong waters, bring their stomach to that pass, that they can find no relish in any drink or water be it never so hot or strong.

3. He that leaveth his own Pastor to hear another, must be careful to approve his heart to God, that he seek nothing in it but sound edification only, he goeth to the other only, because he findeth he can profit in knowledge, or faith, or sanctification, by him more, then by his own Pastor. This caution will be found very necessary, if we consider the great want of judgment that appeareth in Christians, in the choice they make of their teachers, and applause they give unto them. Some admire and follow another, rather then their own Pastor, because he can make more ostentation of eloquence, and reading, and learning, and such like human gifts; then their own Pastor doth. So the Corinthians preferred sundry teachers they had before Paul, which makes him enter into these terms of comparison, and commendation of his own gifts, I suppose, I was not a whit behind the very chief Apostles; But though I be rude in speech, yet not in knowledge; but we have been thoroughly made manifest to you in all things, 2. Cor. 11. 5, 6. Some leave their own Pastor, and go to others, only for varieties sake. Say their own have never so excellent gifts, yet can they not like any one man long, they have itching ears, and must have an heap of teachers, 2. Timothy 4. 3. Some prefer others before their own Pastors, only because they show more zeal in their, voice, and gesture, and phrase of speech, and manner of delivery; though (haply) the Doctrine it self be nothing so wholesome, or powerful, or fit to edify their conscience, as the Doctrine of their own Pastor is. These, though they be the best of the three sorts, and pretend much love and zeal, yet we may wish to them more knowledge and judgment, as the Apostle doth, I pray (saith he) that your love may abound more and more in knowledge and in all judgment, Philippians 1. 9. Some dislike their own Pastor, because (as he knows them better then a stranger, so) he useth in his Ministry to meet oftener with them, then a stranger can do, which is indeed a chief thing wherein the faithfulness of a Minister may be seen, Preach the Word (saith the Apostle) be instant in season, and out of season, reprove, rebuke, exhort, 2. Timothy 4. 3. and for this cause they hate him as Ahab did Elijah and Micaiah, 〈◊〉 . Kings 22. 8. and 2 •… . 20.

4. When thou doest leave thine own Pastor and go to another, though thou do it in uprightness of heart, only in a desire to edify thy self, yet must thou seek to do it with the consent, and good leave and liking of thine own Pastor: for 1. Thou must acknowledge that by God's ordinance thou ow •… st a duty to him, as to thy superior, in the things that belong to thy soul, Know them which labor among you and are over you in the Lord, 〈◊〉 . Thess 5. 1 •… . 2. Thou art bound to seek his comfort, and to give him all good encouragement, that he may do the work of his Ministry with joy and cheerfulness, Heb. 13. 17. And these are the cautions which the hearer that would with comfort, and God's allowance, leave his own Pastor to hear another, must observe.

Now to those Pastors that are thus left of their people, three directions I have to give.

1. If thou know any that (out of a factious humor, and in contempt of thy Ministry without a sincere respect to his edification) doth leave thee, thou mayest lawfully dislike, and think ill of him, and reproo •… e him sharply, neither art thou bound to think well of him, till he have shown himself penitent for this his offense, if he turn again to thee saying, I repent, thou shalt forgive him. Luk. 1 •… . •… 4.

2. Seek to draw them back unto thee, and to hold them, by increasing thy diligence in thy Ministry, and labor to teach more profitably. Follow that direction that is given, Cause them to hear thee. How shall that be? Not by presenting them, and troubling them, but by searching forth and preparing many parables, by seeking to find out pleasant words and an upright writing, even the words of truth as Solomon speaketh Eccles. 12. 9. that is, Shew thyself painful in study, and careful to come so prepared to the work of thy Ministry, that thou may teach soundly and profitably: Hea ken to the exhortation Paul giveth to Timothy, 1. Tim 〈◊〉 . 13. Give attendance to reading first, then to exhortation and doctrine. As if he should say, That thou mayest be able to exhort and teach, study hard, Verse 14. Despise not the gift that is in thee: as if he should say, Suffer it not by idleness to decay, but stir it up, nourish and increase it, Verse 15. These things exercise, and give thyself unto them, that it may be seen how thou profitest among all men: as if he should say, Strive so to teach, as it may appear thy gifts increase daily. When the Apostle fore-telleth, that in these latter times men should have itching ears, and should after their own lusts, get them an heap of Teachers, 2. Timothy 4. 2, 3. he prescribeth to Timothy this remedy to cure it, Preach the Word, be instant in season and out of season, improve, rebuke, exhort with all longsuffering and doctrine: as if he should say, Teach diligently, teach zealously, teach profitably, using not only doctrine, but application, grounding thy exhortations and reproofs substantially upon sound doctrine God's people in these days are past children, neither is it sufficient for a Minister, to give them that food, that in it self is wholesome and good; but they must give them that food, that is fit for their age and condition, for some, milk is fit food, for some stronger meat, 1. Corinthians. 2. As it is a shame for a people, that have had good means of growth, to be unable to bear strong meat, and to stand still in need of milk, Heb. 〈◊〉 . 12. so is it a great shame for a Teacher, to have nothing but milk to set before his people, that are able to bear, and stand in need of strong meat. He that in these days would approve himself to be a Scribe, taught to the Kingdom of God, (fitted of God for the work of the Ministry) must be like unto the householder, which hath a treasury of good provision in himself, and bringeth forth of it things both old and new, Matth. 13. 52.

This I thought needful to stand upon, because I find, that those Ministers of all others, are most vehement and bitter in complaining of their people for going from them, who are either utterly unable to teach profitably, and take upon them to fly, before they have wings; or such as are idle men, and make no conscience to stir up that gift, that God hath bestowed upon them.

3. The last direction I have to give to such Pastors, is this, That if they see cause to judge, that such as leave them sometimes, do it without contempt of their Ministry, in a dutiful manner, seeking nothing in it but their profit and growth in grace, and that they do indeed profit by another more than they did by themselves, that they are much bettered in knowledge, zealous love to the Word, reformation of life, conscience of all their ways, since they went to hear such a man; then take heed thou repine not at it, but rejoice heartily, that this work is wrought in them, though not by thyself. Remember the doctrine that thou hast now heard: Yea, say they were such as left thee with some contempt, yet if they profit more by another than by thee, thou shouldest be willing to take knowledge of the good things that are even in thine enemy, and to rejoice in them also. The Corinthians began to despise Paul's Ministry, and to entertain false Apostles, that sought to disgrace him; and yet doth he take knowledge of the good things were in them, and praiseth God for them also, 1 Cor. 1. 4, 5. The like example he giveth us also, he rejoiceth that Christ was preached even by them, who (though they had good gifts, and did both for matter and method, teach profitably, yet) had naughty hearts, and preached out of envy and desire to add affliction unto his bonds, Phil. 1. 15, 16, 18.

Lecture the fiftieth ninth, June 24. 1610. JOHN IIII. XXXII—XXXIV.

FOlloweth the fourth Property of true zeal, to be observed in this example of our blessed Savior. Though he had spent much time already in instructing the Woman, yet (as if he had done nothing hitherto) he earnestly desires to do more: Yea, he professeth it was his meat, to finish and perfect his fathers work. He that hath true zeal, will not rest in anything he hath already done, but will still endeavor to go forward, and to be better than he hath been, and to finish his work well. Two branches there are (you see) of this property:

1. He that hath any true zeal in him, is careful to grow, and go forward: there is no one more essential property of true zeal, than this desire to grow. See a plain example of this in Paul, he had attained to a great measure, and done much service to God, yet hear what he saith, Phil. 3. 13, 14. I count not myself that I have attained to perfection: but one thing I do (as if he should say, This is all my perfection) I forget that that is behind, and endeavor myself to that which is before, and follow hard toward the mark. There is no certainer a sign, that a man hath saving grace in him, than this, when he earnestly desireth and endeavoreth to have more grace. They that have had most store of grace, have ever been most covetous, and greedy to get more; as none are so desirous of riches, as they that have most wealth, nor any so desirous of knowledge, as the best learned. It is made a title of the servants of God, to hunger and thirst after righteousness, Matth. 5. 〈◊〉 . See an experiment of this in David, how he hungered after the saving knowledge of God's will, Open thou mine eyes (saith he) that I may behold wondrous things out of thy Law. Teach me thy statutes; make me to understand the way of thy precepts, Psalm 119. 18. 26, 27.

2. His chief care is to finish his work well. This we may see in Paul, Acts 20. 24. I pass not at all, I care not what I endure, so I may fulfill my course with joy. And it is noted by the Holy Ghost, of the best of God's servants, that they never shown such zeal and faithfulness in the work of the Lord, as when they were near their end, when they saw, they were not to continue long. Jacob, Moses, Joshua, David, Peter, shown more care of the Church, and zeal of God's glory toward their end, than ever they did before. Yea, our Savior was never so zealous and painful in instructing and praying for his Disciples, as he was a little before his death, See what he saith of this, John. 9. 4. I must work the works of him that sent me, while it is day; the night cometh when no man can work. And see what he did also, how he doubled his diligence in preaching and praying for his Church immediately before his Passion. In the day time (every day) he was teaching in the Temple, and at night he went out and abode in the Mount of Olives: And all the people came early in the morning to him in the Temple to hear him, Luke 21. 37, 38.

To reprove such as stand at a stay, and think they have done enough. It is a certain sign of a man that is but luke-warm in Religion, when he thinketh he hath grace enough, when he hath no desire, nor useth any endeavor to get more grace. Thus is the luke-warm Laodicean described, Apoc. 3. 16, 17. he said he was rich, and increased with goods, and had need of nothing. It is not possible, but he that hath any soundness of grace in him, must needs have in him a desire to grow. As in the natural body, every member groweth till it come to full stature; so is it in the mystical body of Christ, Col. 2. 19. All the body furnished and knit together by joints and bands, increaseth with the increasing of God, John 15. 2. Every branch that beareth fruit, he purgeth it, that it may bear more fruit. Therefore though the Thessalonians were grown so far, that the Apostle praiseth God for their effectual faith, and diligent love, and patient hope, 1. Thess. 1. 3. and saith of them, that their faith grew exceedingly, and their love one toward another abounded, 2. Thess. 1. 3. yet he earnestly exhorteth and beseecheth them, that they would increase more and more, 1. Thess. 4. 1. 10.

2. For convincing of their error, that seek to justify many corruptions, both in manners and religion, by this Argument; In such and such a man's days, such things were used, and I hope he was a learned man, and a good man: and why may they not then be used now? To these men I answer; First, that it hath been an old trick of hypocrites, to pretend great reverence, and respect to the servants of God that are dead, when their credit might serve to the disgrace of God's servants, that do now live and are their teachers. So did the Jews speak gloriously of Moses and the Prophets, Matth. 23. 29. They built tombs for the Prophets, and garnished the Sepulchers of the righteous. Whereas on the other side, the faithful are described by this note, that they embrace, and are established in the present truth, 2. Pet. 1. 12. in that truth that is now taught them. Secondly, admit that the servants of God, whose judgment and practice these men do seem to stand so much upon, had been never so learned and godly men, yet we may not build our conscience upon the credit of any man; neither of them that have taught us heretofore, nor of them that teach us now, but only upon the Word of God. We have a notable rule given us, how far forth we may receive, and rest upon the judgment or example of any of those worthy men that have been our teachers, Heb. 1 •… . 7. Remember your guides, which have declared unto you the Word of God, as if he should say, So far forth, as they brought you the warrant of God's Word for that they held and practiced, have them in reverent remembrance. Whose faith follow. As if he should have said, Follow them in everything, but follow their faith, which we know is only grounded upon God's Word. If any (though far inferior to them in piety and learning) shall bring you the manifest Word of God against such and such an abuse, and you say you will not receive it, because such a learned and good man was of another mind, you sin in an high degree against God; for you oppose the credit of man, to the authority of God's Word. For example; when we bring plain Scripture, to prove that recreations are not to be used upon the Sabbath; and you tell us you will not believe us, because such a learned and godly man allowed bowling on the Sabbath, and shooting on the Sabbath; we ask you, did the man, whose credit thou standest so upon, bring as plain Scripture for the justifying of it, as we do for the condemning of it? If no; take heed how thou settest the credit of any man against the authority of God's Word. In this case thou must remember what the Apostle saith, though we, or an Angel from heaven, preach any other Gospel unto you, then that which we have preached unto you (and he taught nothing but what he grounded upon the holy Scriptures and confirmed by them as is plain by that which himself saith, Acts 26. 22. Rom. 1. 12.) let him be accursed, Gal. 〈◊〉 . 8. Thirdly, we are not bound to rest in the judgment and practice of those good men that have lived before us, for as it is with the particular members of the Church, so is it with the whole Church; it must grow and increase in grace. Though Asa was a good King, and in his first days reformed much, yet Iehos phat reformed more, 2. Chron. 176. And Josiah went further yet, than either Jehoshaphat, or any other that had been before him, 2. King. •… 3. 25.

3 To exhort every man, that his chief care be to finish his work well, and to strive, that his diligence and zeal in doing the Lord's work, may be more toward his end, than at his beginning. An exhortation necessary for us that are Ministers, and for all Christians: for first, if we should live a thousand years, we can never finish our work, nor do all the service we owe to God and his Church. As Christ could not say, It is finished, till he was even ready to give up the Ghost, John 930. no more can any of us. Secondly, God will judge and reward us, not according to our first, but our last works, Matth. 24. 46. Blessed is that servant, whom his master when he cometh shall find so doing, 2. Pet. 3. 14. Be diligent, that ye may be found of him in peace, without spot, and blameless. Thirdly, it argueth a man never did any service to God in sincerity, if he continue not to the end, Psal. 92. 13, 14. Such as be planted in the house of the Lord, shall flourish in the courts of our God: they shall bring forth fruit in their age: they shall be fat and flourishing. Fourthly the better a man was in the beginning of his days, the worse shall his case be, if he hold not out to the end, if he finish not his course well, 2. Pet. 2. 31. It had been better for them not to have known the way of righteousness than after they have known it, to turn from the holy commandment given unto them. Fifthly, it is a great honor to a man, both with God and men, when he is better in his age, or toward his end, than he was before; when it may be said of him as of Ruth, Chap. 3. 10. Thou hast shown more goodness at thy latter end than at the beginning, Pro. 16. 31. Age is a Crown of glory, when it is found in the way of righteousness. And on the other side, there is nothing that maketh a man so base and contemptible to God and men, as to have been religious and zealous at the beginning, and to become an enemy, or a worldling, or a drone in the end, Matth. 5. 13. The salt that hath lost his savor, is good for nothing, but to be cast out, and trodden under foot of men.

Followeth the fifth property of true zeal. He that hath true zeal, will prefer God's honor and service, before any comfort of this life. Our Savior here preferreth the doing of his fathers work, before his meat and drink: though he were hungry, yet the desire he had to do his fathers work, maketh him forget his hunger. It maketh a man willing to neglect his ordinary food, as our Savior did both here, and Mar. 3. 20. It maketh a man willing to neglect his ordinary rest, our Savior admitted Nicodemus to come to him in the night, and even then spent much time with him in teaching of him, John. 3. 2. And Paul spent the whole night in preaching at Troas, A •… s. 8 1 •… . It makes a man willing to neglect his reputation, as David did in his manner of dancing before the Ark, 2. Sam. 〈◊〉 . 20, 2 •… . and our Savior in making a scourge of cords, and driving out of the Temple with it the oxen and sheep, and men also, and in pouring out the changers money and overthrowing the table •… Insomuch as his own Disciples when they saw it, remembered and applied unto him that which was written, The zeal of thine house hath eaten me up. They saw his zeal had even eaten him up and made him to neglect himself and his reputation, John 2. 15. 17. It maketh a man willing to forget, and fall out with his dearest friends in the Lord's quarrel, as Moses saith of the Tribe of Levi, Deut. 33. 9. Who said to his father and mother, I have not seen him, neither knew he his brethren, nor knew his own children. It maketh a man willing to forego the things he hath most delighted in, as these women did that gave their looking glasses made of fine brass (the instrument that they had use of for the dressing and adorning of themselnes) towards the building of God's Tabernacle, Exod. 38. 8. It maketh a man careless of his worldly ease and peace. See what stripes, and imprisonment, and perils Paul endured, that he might profit the Church, 2. Cor. 11. 23—26. It maketh a man willing to neglect the comfort of society. Paul was content to tarry at Athens alone, and to want the comfort, of Timothies society, rather than the Church should want his service, 1. Thess. 3. 1.

In a word, though a man may lawfully use and enjoy the comforts of this life, yet if he cannot sometimes be content to wean himself from them, and to want them for the Lord's sake, and his service; he hath no true zeal nor love of God in him. Nay, a man shall never have any sound comfort in Religion, till he can say it hath cost him somewhat, I will not offer burnt offerings unto the Lord my God, of that which doth cost me nothing saith David, 2. Sam. 24 24. No man can enjoy this pearl with comfort, that prizeth it not above all other things, and cannot be content to sell all he hath for it rather then he will want it, Matth. 13 46.

For reproof of such as pretend they love the Lord and his Word, and yet prefer every trifle that hath the least show of profit and comfort before it; will suffer nothing for it, will forego or forbear no comfort, or contentment of this life for it; these men shamefully deceive themselves, Matth. 10. 37. He that loveth father or mother more then me, is not worthy of me.

Specially, this serveth to discover the hypocrisy of such, as cannot forbear their sports on the Lord's day: first, they violate the manifest commandment of God, who forbids us to do that we take pleasure and delight in upon his holy day, and tells us we do not esteem the Sabbath in our hearts as we do, nor honor him in it, if we do that wherein we find pleasure, upon that day, Isaiah 58. 13. secondly, their sin is much increased and aggravated, because they do it openly and publicly, they declare their sin as Sodom, they hide it not, Isaiah 3. 9. thirdly, they do it in contempt of the Word, by the Ministry whereof the unlawfulness of this hath been discovered unto them, and they have been admonished and reproved for it. And this as the Apostle saith, Rom. 7. 13. makes sin exceeding sinful. This circumstance made even the gathering of a few sticks upon the Sabbath a capital crime, Num. 15. 35. Let them also look to this, that suffer their servants so to do, and set them on too.

Followeth the sixth and last property of true zeal. He that hath true zeal, maketh the revealed will of God the guide and directour of his zeal. Our Savior here shown his zeal, in doing the will of him that sent him, and finishing his work, Gal. 4. 18. It is good to love earnestly always in a good thing, saith the Apostle. Pro. 19. 2. Without knowledge the mind is not good, and he that hasteth with his feet, sinneth: as the faster a man goeth, if he be out of the way, the greater his danger is. If a man be in the right way, he cannot be too forward, zealous, or precise, Psal. 119. 32. To run the way of God's commandments is a duty, and no fault.

To exhort such as desire to please God, to seek the knowledge of God's Word. Many good souls have many troubles and discomforts, and make their lives far more irksome than they need, by making conscience and scruple of many things they need not, by being righteous overmuch, as Solomon speaketh, Eccles. 7. 18.

To exhort all men to examine their zeal. Zeal if it be not well guided, is like a sword in a mad man's hand; the most dangerous thing that may be, and that that will draw us into the most heinous sins, even to be most bitter enemies and persecutors of God's truth and servants. Such is their zeal, that stand for, and urge so eagerly the traditions of men. This zeal was the chief cause of the greatest malice, that ever was borne to the Doctrine and Church of God; the devout women in Antioch were the fittest instruments the Jews could use to persecute the Apostles and expel them out of their coasts, Acts 13. 50. and it was Paul's zeal towards God, that made him persecute the way of Christ even unto the death, Acts 22. 3, 4. And that that made the Jews and other enemies of the Gospel, to excommunicate God's servants and to kill them, was this conceit they had (out of a blind zeal) that they did God good service in it, John 16. 2.

THE SIXTIETH LECTURE, ON IVLY, XXXI. MDCX.

O Vr Savior, having in the former verses given a most plain demonstration of that ardent desire that was in him, to win souls unto God, doth in these verses labor to stir up and kindle the like affection in his Disciples. And this he doth by three very effectual arguments: First, from the present necessity of their care and diligence, because the harvest was now even ripe, and ready for the sickle, verse 35. Secondly, from the great reward and comfort they should be sure to receive for doing of this work, verse 36. Thirdly, from the easiness and facility of the labor God required of them, verse 37, 38. The first of these three arguments, taken from this present necessity, our Savior setteth down, verse 35. by a comparison taken from the care that men have of their harvest; they think of it, and talk of it, and provide for it, even four months before it come. They so cast and dispose of their business, that they may have nothing to hinder them in harvest; much more will they have care of it, when their corn groweth ripe, and ready for the sickle: then they will neglect all other business, and break their sweetest sleep, and labor early and late, and forget their meals, to save and gather their corn. And the reason of this care and diligence of men in their harvest works, is the present necessity; when the corn is once ripe, it will bear no delay, because if it be not reaped and inned, it is in danger to be lost and spoiled.

Now, saith our Savior, the Lord's corn is already white unto harvest, it is ripe and ready for the sickle; if it be not now reaped and gathered, it will be lost and spoiled: and that you may easily perceive, if you will but lift up your eyes, and look upon the regions. Behold, how God hath prepared the hearts of men to receive the Gospel. See in what multitudes, and with what great desire they flock unto it, and that not only in Judea, but even here among the Samaritans.

Now the Doctrine, that our Savior intendeth to teach us here, is this, That the Ministry of the Word is a matter of great necessity, for the salvation of men. For our Savior here compareth the people of God unto corn that is ripe, and the Apostles (in respect of their Ministry and preaching) unto reapers; and useth this reason to stir them up to zeal and diligence in teaching, because as the corn that is ripe, must needs perish, if it have none to reap and gather it; so must God's people needs perish, if they have none to teach and instruct them. It is not only good, and profitable, and fit that God's people should have Preachers; but it is a matter of necessity also Many proofs might be brought for this Doctrine, but I will at this time insist only in this argument of comparison, which our Savior useth in this place. We shall find therefore, that there is scarce any one truth in all religion, which the Holy Ghost hath taught us so plainly, by so many familiar comparisons and similitudes, as he hath done this truth of the necessity of the Ministry of the Word. And the cause why the Holy Ghost teacheth us this by similitudes, is, because we can far more easily understand earthly than heavenly things. The necessity of having Preachers few can conceive: the Lord hath therefore taught it us by such comparisons, as every man can understand and judge of. Five of these comparisons I will propound unto you:

1. Sometimes God's people are called the Lord's pleasant Garden, and f •… full Orchard, Cant. 4. 12, 13. and the Preachers are called Planters and Waterers of it, 1. Cor. 3. 6. And if you have a plot for a Garden or Orchard in the best soil under heaven, it is not possible it should yield you any pleasant fruit, if it have had none to plant and water it.

2. Sometimes the people of God are called the Lord's building, 1. Cor. 3. 9. his house and temple, 2. Cor. 6. 16. and the Preachers are called the Lord's Masons and Carpenters, that must both lay the foundation, and set up the whole building, 1. Cor. 3. 10. I have laid the foundation, and another buildeth thereon.

3. Sometimes God's people are called the sons and daughters of God, 2. Cor. 6. 18. and then Preachers are called both the spiritual fathers, by whom they are begotten unto God, 1. Cor. 4. 15. and the nurses, by whom they are fed with milk, while they are babes in Christ, I have fed you with milk, 1. Cor. 3. 2. and the Lord's stewards, that must provide stronger meat for them, when they are grown to ripe years, and at whose hands they must receive their portion of meat in due season, Luke 12. 42.

4. Sometimes God's people are called Pilgrims, that travail in a strange, and unknown, and dangerous way, 1. Pet. 2. 11. and then Preachers are called their guides, Heb. 13. 7. and the light of the world, Matth. 5. 14.

5. Lastly, God's people are called sometimes the Lord's husbandry, and corn field, 1. Cor. 3. 9. and then Preachers are called both his laborers, that by stocking, and dunging, and plowing the ground, prepare it, we are laborers together with God, 1. Cor. 3. 9. and his seeds-men, that sow it, the sower soweth the Word, Mar. 4. 14. and his reapers and harvest-men, that get down his corn, and bring it into his barn, as you may see, the harvest truly is great, but the laborers are few, pray ye therefore the Lord of the harvest that he would send forth laborers into his harvest, Luk. 10. 2. and in this Text most plainly.

The Reason why preaching is of such absolute necessity (as we have heard) to the salvation of men, is that which the Apostle giveth, 1. Cor. 1. •… 1. It pleased God, by the foolishness of preaching, to save such as believe: not any excellency that is in us, or in our preaching; for doubtless, the holy Scriptures, the written Word of God, which you have in your hands, is of far greater worth and excellency, than any Sermon we can make unto you. Neither is it any inability in the Lord, to save whom he pleaseth without preaching; but the only reason is, that it hath pleased God, to ordain and appoint this to be the mean, whereby he will begin, and perfect the work of grace in his Elect.

The first Use of this Doctrine, is to convince the judgment of men in this point: For there is scarce any one truth of God, that findeth more strong oppositions and reasonings against it, in the nature of man. Yea, the more excellent parts of nature men have, the greater enemies they are wont to be unto this truth. But howsoever he that is a mere natural man, or an Atheist, that believeth not the Scriptures, may still doubt of, or oppose this truth: let no Christian any longer withstand it, or make any question of it (now he hath heard it so clearly and evidently confirmed to him out of God's Word) lest he be found even a fighter against God, as Gamaliel speaketh, Act. 5. 39. But let him learn to captivate his reason to the obedience of God, 2▪ Cor. 10. 5. and pray against his infidelity, as Mark 9. 24. even cry with tears unto God, to help his unbelief.

The second Use of the Doctrine, is to reprove them that think and say, so much preaching is needless, we have too much preaching; that count the calling of the Ministry the most unnecessary calling in the Common-wealth; that think of all callings and conditions of men, Preachers may best be spared: and therefore spoil this function, and disgrace it by all means. Of those men it may be said, as Psal. 73. 9. they set their mouth against heaven. For, how can a man more directly contradict the Word and Spirit of God, than by saying or thinking thus? But know this (beloved) for a certainty, that as in the Church there is no calling of that necessity as a good Ministry (the Lord's Orchard, the Lord's Building, the Lord's Family, the Lord's Husbandrie cannot possibly be without it) so even in the Common-wealth, there is no calling but one so necessary, no calling but one (the Magistracy I mean) whereby the Common-wealth receiveth so great benefit, as by the Ministry, Thou leddest thy people like a flock, by the hand of Moses and Aaron, Psal. 77. 20. Yea the best policy that any state can use, to cause the Common-wealth to prosper and flourish, is to plant in every part of it, in every Congregation, an able and a faithful Ministry. That is the reason, why the Prophets of God are wont to be called the Chariots and Horse-men of Israel, 2. King. 2. 12. the chief strength and munition that Israel had. So when the Levites that fled from the ten Tribes received entertainment under the government of Rhehoboam, and exercised their ministry there, it is said expressly, 2. Chron. 11. 17. that they strengthened the Kingdom of Judah, and made Rhehoboam the son of Solomon mighty. And when Jehoshaphat had sent Preachers to all the Cities of Judah, to teach the people, 2. Chron. 17. 9. it is immediately added, Verse 10. that the fear of the Lord fell upon all the Kingdoms of the lands, that were round about Judah, and they fought not against Jehoshaphat. And there be two reasons for this, that no wit of man is able to gain-say: First, the sins of the land are the bane of the Common-wealth, the only things that bring ruin upon a state, for the transgression of a land many are the princes thereof, Pro. 28. 2. And there is no such mean to restrain men from sin, as the Ministry of the Word. No law of man can do it, because it cannot work upon the conscience; the ministry of the Word will do it, when it is backed and countenanced by the authority of the Magistrate. Secondly, the strength and prosperity of a kingdom consists in this, when superiors rule well, and inferiors obey well, and equals live justly and lovingly together. Now the Ministry of the Word, where it is backed and countenanced by the Magistrate, will cause men to do this, and to do it even out of conscience to God, which is the strongest band of all other, ye shall fear every man his mother (she is named first because children are most apt to neglect their duty to her) and his father, and (as a mean thereof) keeping my Sabbaths, Levite. 19. 3. And therefore (to conclude) Magistrates and great men can no way better show themselves to be indeed fathers of their Country, and good commonwealths-men, than first, by placing able Ministers in all places where they have to do, as Jehoshaphat did: 2. Chron. 17. 9. and secondly, by countenancing and giving encouragement to good Ministers, by all good means, as Hezekiah did, 2. Chron. 30. 22.

The third Use of this Doctrine, is for exhortation; that everyone of us would submit our selves in practice to this ordinance of God, and be persuaded, it is a matter of great necessity, to live under a good ministry, to hear, and to hear often. Three reasons there be, which if we could weigh them well, would move us to it. First, that the Holy Ghost maketh it a mark whereby he may be known, whom God hath elected unto life, to be willing and desirous to hear, my sheep hear my voice, John 10. 27. and the contrary, a mark of a reprobate, ye therefore hear not God's Word, because ye are not of God, John. 8. 47. a greater sin than the sin of Sodom, Matth. 10. 14, 15. Secondly, because every man hath cause to suspect that the good things that seem to be in him, be but the fruits of the flesh, and not of the spirit, if he came not by them by this means. For a mere natural man may have many good things in him, as remnants of God's Image, and do many good things, the Gentiles which have not the law do by nature the things contained in the law, Rom. 2. 14. but the only means of regeneration, is the Word preached, being borne again, not of corruptible seed, but of incorruptible by the Word of God, 1. Pet. 1. 23. and this is the word which by the Gospel is preached unto you, ver. 25. Therefore is it so expressly noted of those Churches and persons, whose conversion the Holy Ghost giveth testimony unto, that they were converted by preaching. Observe this in all the Churches and persons, that the Apostles wrote their Epistles unto. The Romans were in the number of those that were converted by Peters Ministry, Acts 2. 10. the Corinthians were begotten anew by Paul's Ministry, 1. Cor. 4. 15. the Galatians received the spirit by the hearing of faith (the doctrine of faith) preached, Gal. 3. 2. the Ephesians trusted in Christ after that they had heard the word of truth and not before, Ephes. 1. 13. the good things that were in the Philippians they had received by hearing of Paul, Phil. 4. 9. the Colossians brought forth no fruit unto God, till the Gospel came to them, and they had heard it preached by Epaphras, Col. 1. 6, 7. the Thessalonians were won to God by Paul's Ministry, 1. Thess. 2. 13. Timothy was begotten to God by Paul's Ministry, 1. Tim. 1. 2. and so was Titus, Tit. 1. 4. and so was Philemon, Phil. 1. 9. the Christian Hebrews were required to follow the faith of them that had spoken to them the Word of God, Heb. 13. 7. and they to whom the Apostle James did write, were begotten by God through the Word of truth, James 1. 18. and so were they to whom the Apostle Peter wrote, 1. Pet. 1. 23. and those to whom John wrote, had that grace which he desires should abide in them, by hearing, 1. John. 2. 24. the good things that were in the Elect Lady and her children were wrought in them by John's Ministry, 2. John 8. and Gaius was one of his children also, 3. John. 4. and the faith full unto whom Jude writes had been hearers of the Apostles, Jude 17. Thirdly, whatsoever a man's state and condition be, he hath need to hear: First, such as are both ignorant and void of sense and care of their salvation; for this is the means to open their eyes, and bring them out of the power of Satan, Act. 26. 18. Secondly, such as have already good affections and desires; for they are in danger to perish, not withstanding their good desires, if they be not instructed; as appeareth by the comparison our Savior useth here, John. 4. 35. which I opened unto you even now. Thirdly, such as have attained to a good measure of knowledge: for knowledge without faith availeth not; and this is the only means to make us believe that we know, Rom 10. 14. Fourthly, such as have both knowledge, and good affections, and true faith, and sanctification, because these graces are imperfect in the best, and will die if they grow not, and be not nourished; and this is the means of growth and perseverance, it is ordained for the perfecting of the Saints, and the edifying of the body of Christ, Ephes. 4. 12.

The fourth Use, is to stir up the Minister to diligence in his calling, to which he is tied by a double bond; first, in respect of the commandment of God, necessity is laid upon me, yea woe is unto me if I preach not the Gospel, 1. Cor. 9. 16. secondly, in respect of the necessity of the people, he is set as a watchman over God's people, &c. Ezek. 33. 6. To this end it is profitable for him to do as Christ here willeth his Disciples, viz. lift up his eyes, and behold the regions, that is, consider the estate and condition of his people, and seek to take particular knowledge of the estate of everyone of his people (as Paul did who taught them at Ephesus from house to house, Acts 20. 20. and warned everyone of them, verse 31.) And this will make him diligent, and careful to teach them, if he have any bowels in him. This wrought compassion towards the people in our Savior, Matth 9. 36. When he saw the multitudes, that they were as sheep scattered abroad, having no shepherd, he was moved with compassion towards them.

The sixty one Lecture. August 7. 1610. JOHN IIII. XXXVI.

IT followeth, that we proceed now unto the second argument, that our Savior useth, to move his Disciples to zeal in their ministry, which is set down in this verse; and that is taken from the reward and comfort they shall be sure to receive, if they be faithful and painful in their ministry. For our Savior, continuing the comparison which he had begun in the former verse, giveth here three notable encouragements, from the example of the harvest-man:

1. The harvest man thinketh not much of his toil and labor, because he knoweth he is sure to receive wages; yea better wages, and better cheare for harvest-work, than for any other work in husbandry. All men are wont to be liberally minded toward their harvest folk: and it is noted for a sign of a cruel and unmerciful man, at that time, when God bestoweth his blessings on him, with a liberal hand, to be hard and miserable toward them, by whose service and labor he receiveth them. They that tread their winepresses, suffer thirst, saith John, speaking of the cruel oppressor, Job. 24. 11. And James 5. 4. Behold, the hire of the laborers which have reaped your fields (which is of you kept back by fraud) crieth, and the cries of them which reaped, are entered into the ears of the Lord of hosts. And if men be wont to respect their harvest-folk so much, then surely (saith our Savior here) my Father will not suffer you, that are his harvest-folk, to want. He that reapeth, receiveth wages; he that gaineth a soul to God, shall be sure to be well rewarded.

2. The harvest-man is encouraged to do his work much more cheerfully, when the corn that he reapeth is good (without weeds, heavy in the sheaf, and good for the yield) though it be not his own corn, though he receive no more wages for reaping it, than he should do, if it were bad; yet doth he his work far more cheerfully, in a plentiful harvest, when the corn is good, and will yield good increase and profit unto the owner. Yea, in such a case, when the corn is such, as the reaper may fill his hand, and the gleaner his lap, they that pass by will rejoice, and will be ready to encourage the reapers, and say, The blessing of the Lord be upon you, we bless you in the Name of the Lord, Psal. 129. 7, 8. Now (saith our Savior) the fruit that you shall gather, which are the Lord's reapers, is another manner of grain and fruit than they work for; far more excellent in nature, more durable, such as yieldeth far greater profit and comfort to the owner of it. Whosoever reapeth the Lord's corn, gaineth souls to God, shall not only be sure to receive good wages, but gathereth fruit unto eternal life. The fruit of his labors, the grace that by his Ministry is wrought in the hearts of men, shall never perish, but endure unto everlasting life And therefore (saith he) it is a shame for you, if you take not pains, if you do not your work dililigently and carefully.

3. The harvest-man is encouraged to do his work, to toile and labor in it cheerfully, because he knows that when harvest is done, they shall have mirth and joy, he and all his fellow servants shall be merry together; not only those that have reaped with him, but even those that did sow the corn, which they have now reaped, shall rejoice as well as they, when by the plentiful harvest they shall discern, that their pains and labors they took was not lost, but hath prospered so well. And this custom of making merry, and rejoicing after harvest, we shall find it hath been very ancient, Isaiah 9. 3. They have rejoiced before thee, according to the joy in harvest. Yea, the Lord hath commanded and enjoined his people a public and solemn rejoicing, and ordained, that the feast of Tabernacles should at this time be kept to that end, Deut. 16. 1 •… , 14. Thou shalt observe the feast of the Tabernacles seven days, when thou hast gathered in thy corn, and thy wine, and thou shalt rejoice in this feast, thou, thy son, thy daughter, thy servant. And verse 15. Thou shalt in any case be glad. Now (saith our Savior here to his Disciples) no harvest-man can have so great encouragement to his labor in this respect, as you may have; for when your work is done, you shall have great and vnspeakcable joy: yea, this shall increase your joy; you and the Prophets, that have labored before you in this work of the Lord, and sowed what you shall reap, shall meet and make merry together.

And thus have I shown you the meaning and purpose of our Savior in these words. The principal Doctrine that the Holy Ghost intendeth to teach us in them, is this,

That the faithful Minister, that laboreth to win souls to God, shall be sure to be well rewarded; how ill soever the unthankful world reward him, God will certainly reward him

For the proof of the Doctrine, observe it in these two points: First, that even in this life, while they are doing their work, the Lord hath care to provide well and liberally for them, that they may want nothing while they are doing his work, as the husbandman doth for his harvest-men. Secondly, that when they have done their work, the Lord useth to give them better wages, a greater reward than other of his servants, as the husbandman also doth to his harvest-men. The first of these two points, if we judge of it by sense and reason, we shall hardly be able to conceive how it can be true; for no kind of men hath ever seemed to be more neglected of God in this life, than the faithful Minister. For the Prophets, we know what Stephen saith, Which of the Prophets, have not your fathers persecuted? And James 5. 10. Take my brethren the Prophets, who have spoken in the Name of the Lord, for an example of suffering affliction, and of patience. And for the Apostles, hearken what Paul saith, 1. Cor. 4. 9. I think (saith he) God hath set forth us, as men appointed unto death; we are made a gazing stock to the world, to Angels, and men, And verse 11. We suffer hunger and thirst, and are buffeted, and have no certain dwelling place.

But if we will look into it with a spiritual eye, we shall find this to be true, that even in this life God hath special care to provide for faithful Ministers above all other men. This may evidently appear to us in three points:

1. None of God's servants have such promises for sufficiency, and a competent measure of the blessings of this life, as the faithful Minister hath. Moses hath a strange speech to this purpose, Deut. 10. 8, 9. At that time the Lord separated the tribe of Levi, to bear the Ark of the Covenant of the Lord, to stand before the Lord, to minister unto him, and to bless in his Name unto this day. Wherefore Levi hath no part nor inheritance with his brethren; the Lord is his inheritance, according as the Lord thy God promised him. He giveth two reasons why Levi should have no inheritance: first, because God hath separated, and put him apart for his service: and secondly, because the Lord is his inheritance, as he promised him. As if he should say, Because I have separated him to my special service, I will take the care of providing for him specially: and that my care of him may the better appear, he shall have no other inheritance, but me. And when Christ sent forth his Apostles to preach, Matth. 10. 10. he biddeth them carry no victuals, nor change of apparel, nor other provision with them; and giveth this for the reason, Because the workman was worthy of his meat. Yea, the Lord hath shown the like care even of the wife and children, that the faithful Minister hath left behind him. See an experiment of this, in 2. King. 4. 1—7. One of the sons of the Prophets died in debt, and left his wife and children in great distress, but God miraculously provided both for the payment of his debts, and for his wife and children also to live upon.

2. None have such promises of protection and deliverance from trouble, as the faithful Minister, Psal. 122. 16. I will clothe her Priests with salvation. Ier. 1. 18. Behold, I have made thee a defensed city, and an iron pillar, and walls of brass against the whole land, verse 19. For they shall fight against thee, but shall not prevail against thee: for I am with thee, to deliver thee, saith the Lord, Revel. 2. 1. Christ holdeth the stars; yea, all of them, in his right hand. If any man shall ask, How falleth it out then, that in all ages they have been so much in trouble, and that their enemies have so prevailed against them, and that oftentimes even unto the death? I answer, the reason was, not that the Lord became careless of their peace, and liberty, and safety; but, first, either because their testimony was finished, and that work which God in his wisdom had determined to work by them: As it is said of God's two witnesses, Revel. 11. 7. When they have finished their testimony, the beast that cometh out of the bottomeless pit, shall make war against them, and shall overcome them, and kill them. Or else, secondly, because the Lord seeth he shall receive more honor by their suffering, and constant confession of his truth, than by their peace, as the Apostle saith of his own troubles, the things which happened unto me, have fallen out rather to the furtherance of the Gospel, Phil. 1. 12.

3. None of God's servants have so many, and so clear promises, that God will take their part against their enemies, and revenge their wrongs, as the faithful Minister hath. When David had said, Psal. 105. 14. He suffered no man to do them wrong, but reproved Kings for their sake: he expresseth, ver. 15. who they were, that God had this special care of above the rest. Touch not mine anointed, and do my Prophets no harm. Hitherto belongeth that benediction and prophetical prayer, that Moses made for Levi, Deut. 33. 11. Smite through the loins of them that rise against him, and of them that hate him, that they rise not again. Therefore we shall find, that of all the sins, whereby a people have provoked him, God hath been least able to endure this, 2 Chron. 36. 16. Judah was guilty of many sins, before their captivity, but mark which of all their sins did the most provoke God against the land; They mocked the messengers of God, and despised his words, and mis-used his Prophets, until the wrath of the Lord rose against his people, and till there was no remedy.

And this may suffice, to show what care God hath of his reapers, his faithful Ministers in this life, while they are doing his work. Now for the second point, that when their work is done, and the day of payment shall come, the Lord will have greater respect unto them, than to other of his servants, is also very evident in the holy Scriptures: First, when the day of reckoning and payment shall come, they shall be the first that shall receive their wages. Reu. 11. 18. The time of the dead is come, that they should be judged, and that thou shouldest give reward unto thy servants the Prophets, and to thy Saints, and to them that fear thy Name. Secondly, as they shall be first in the reward, so shall they receive the greatest reward. Matth. 5. 12. Great is your reward in heaven: for so persecuted they the Prophets. Dan. 12. 3. They that be wise, shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars forever and ever.

The Reason of all this, is, Because God receiveth more honor by their work and service, than by the labors of any other of his servants. Luke 1. 15. He shall be great in the sight of the Lord: the reason is given, verse 16. Many of the children of Israel shall he turn unto the Lord their God.

The Use of this Doctrine, is, to encourage and comfort the Ministers of Christ, against all the grievances and discomforts they receive from the world: First, the discomforts and indignities that we endure, are nothing to that which the Prophets and Apostles did endure; and we have many outward comforts which they wanted. Secondly, if our conscience can witness with us, that we are faithful in our calling, and careful to employ that talent we have received to our Masters profit, we may be sure that the Lord esteemeth well of us, and we are dear unto him. And what man, that is in high favor with the Prince, will be disquieted, if a child or a mad man, that he meeteth with in the street, refuse to do him reverence, or mock him? If we be faithful, we shall not need to be covetous, or to disquiet our selves with care for the things of this life, nor to fear the malice or subtlety of our enemies. Let us do the Lord's work faithfully, and cast our care upon him for those matters.

2. Remember that the reward thou shalt receive, when the day of reckoning shall come, will abundantly recompense all the toile, and care, and disgraces thou hast endured. This reason the Apostle useth, 1. Pet. 〈◊〉 . 24. when he had said, Feed the flock, care for it, do it willingly with a ready mind; he giveth this for the reason, verse 4. And when the chief Shepherd shall ap peare, you shall receive an incorruptible crown of glory. It is very profitable for every Christian, to meditate oft of this day of reckoning, when every man shall receive his wages, according to his work. And this is one notable difference, between a godly man and a wicked; that whereas it is a hell to a wicked man to think of his end, and of the life to come, Amos 6. 〈◊〉 . They put far from them the evil day; the godly man hath no comfort nor encouragement like unto that. Psal. 27. 13. I should have fainted, except I had believed to see the goodness of the Lord in the land of the living.

To exhort all men that they would show themselves the children of their heavenly Father, in esteeming of good Ministers, as the Lord esteemeth of them. We are fallen into an age, wherein the very calling of a Minister, is grown into a general contempt with most men. If a man have not somewhat else beside his Ministry to grace him (friends, or wealth, or titles) everyone, even the youngest and basest, will despise him I know well, a great cause of this is the just judgment of God upon the insufficiency, idleness, covetousness, and lasciuiouinesse of many Ministers; for so saith the Lord, Mal. 2. 9. I have made you to be despised and vile before all the people, because ye kept not my ways, but have been partial in the law. But these are not the Ministers I would have you esteem of: for God esteemeth not of such; but such as are able Ministers in any good measure, and faithful; them I exhort you to love and esteem of Learn not of Papists or Atheists how to esteem a good Minister, but learn of thy heavenly Father how to esteem of him. I say, not only take heed thou persecute them not, wrong them not, disgrace them not, deride them not, grieve and discourage them not, (He that derideth and disgraceth Ministers, is a persecutor of Ministers; when Ishmael mocked Isaac, the Holy Ghost saith, He persecuted him, Gal 4. 29. and he that grieveth and discourageth a Minister, hindereth God's work in his Ministry, therefore the Apostle saith, it is unprofitable for the people when the Minister cannot do his work with joy, but with grief, Heb. •… 3. 17.) But I say more, see thou love every good Minister, and esteem of him, encourage him by all good means, if thou wilt show thyself the child of thy heavenly Father: so have good men been wont to do, Hezechia spake comfortably to all the Levites, and taught the good knowledge of God. 2. Chron. 30. •… 2. yea he commanded the people to give the portion to the Priests and the Levites, that they might be encouraged in the Law of the Lord, 2. Chron. 3 •… . 4. and of Josiah, it is said, that he encouraged the Priests to the service of the house of the Lord, 2. Chron. 35. 2. Let no man count himself religious that doth not love and reverence every good Minister, Matth •… 0 11. Enquire who is worthy (that is, who feareth God, loveth the Word) and there be bold to tarry and receive entertai •… ement; As if he should say, Everyone that is worthy, will be ready to show kindness unto you. If ye have judged me to be faithful to the Lord (saith Lydia, Acts 16. 15.) come into mine house and abide there, and she constrained us.

The sixty two Lecture. August 21. 1610. JOHN IIII. XXXVII, XXXVIII.

WE have already heard, that in these verses, and those two that go before, our Savior hath endeavored, to stir up his Disciples to that diligence in their Ministry, and that zealous desire to win souls to God, as they saw to be now in him; and that he useth three effectual arguments to persuade them thereunto, all set down in an allegory and comparison, taken from them that do harvest-work: two ofthem we have already handled and finished in the two former verses; the first taken from the present necessity of God's people, verse 35. and the second taken from the reward and comfort themselves should be sure to receive by it. It followeth now that we proceed unto the third and last, which is set down in these two verses that I have now read: and that is taken from the facility and easiness of that work that they were to do in comparison of that wherein their fellow servants the Prophets that had been before them had labored. This argument he amplifieth by a proverbial speech that was common among the Jews: when they saw any enjoy the fruit of another man's labor, they were wont to say, One soweth and another reapeth, As we also say in the like case, One beateth the bush and another goeth away with the bird. This proverb, saith our Savior, in some respect, may fitly be applied to your case, though in another respect it agreeth not with it: Herein is the saying true, As if he should say, Though not in all respects, yet in this it is; And in the next verse he showeth two points, wherein this proverb agreeth to their case.

First, as he that reapeth takes nothing so much toil and pains, as he did that sowed, and did the first works that belong to husbandry; so is it in your case, you are to be employed in the best, and easiest, and most comfortable labor that belongs to my Fathers husbandry, not in manuring, or plowing, or sowing, or harrowing, or weeding of his ground; that is, in preparing men to receive grace, and laying the foundation and first principles of religion in the hearts of men, as the Prophets were (whose pains in that respect were far greater than yours can be) but in reaping, and converting men effectually to the faith, and obedience of the truth; you shall presently see the fruit of your labors: but so did not they. I sent you to reap that, wherein ye bestowed no labor; Other men labored, &c.

Secondly, as when one receiveth the benefit of another man's labor, so is it in your case; the Prophets took pains for you, you shall enjoy the fruit of their labors: the pains they took shall be a great advantage to you in your Ministry; ye shall be able to do the more good by your preaching, because of that, that they have done before you. Other men labored, and yet are entered into their labors.

The point wherein this proverb could not fitly be applied to their case, was this, that whereas when one soweth, and another reapeth, he that sowed hath no comfort or fruit of his labor, but esteemeth it as a judgment of God upon him, and repenteth himself of the pains he hath taken, when he seeth another man hath reaped the fruit of it. It is far otherwise in this case: for, as he had said before, verse 36. he that soweth and he that reapeth shall rejoice together: the Prophets shall not think their labor lost, but though they converted few or none, in comparison of that that you shall do, yet when they shall understand what good you have done in your Ministry, and what help you shall have received by their labors, they shall be so far from envying and murmuring at it, that they shall rejoice in it exceedingly.

So that we see these words do offer to our consideration, three principal points, as the fountains from which the Doctrine and Instruction must arise, which we are to receive from them. First, that the Prophets and Ministers under the Law were sowers; they prepared and made men fit to receive good by the ministry of the Apostles; and the Apostles were reapers, they converted and won more to God than the other did.

Secondly, that the service and labor of the Apostles, was in this respect far more easy and comfortable, than the labor of the Prophets had been, because by the Prophets Ministry, the people of God were prepared to their hands, and made ready to receive and obey the truth.

Thirdly, that the Prophets shall be no whit discontented at this, when they shall understand, that the Apostles have done much more good than themselves were able to do, but shall rejoice in it rather.

This then is our first Doctrine, that we are to learn in this place:

That the Ministry that the Church enjoyeth now under the New Testament, is in this respect more excellent, than that which the Church had before Christ's coming; that this is more profitable, and fruitful, and effectual to win souls unto God than that was; they were sowers, and we are reapers.

For the proof of this Doctrine which I have delivered, and for the right understanding of our Saviors meaning in this place; it shall be profitable for us to consider; first, how the Prophets are here said to have been sowers only; secondly, how the Apostles are called reapers.

For the first, The Prophets are said to be sowers in three respects: first, they sowed the seed of the Gospel: and the Apostles did reap nothing, but that which the Prophets had sown before. They won the people to the profession of no other faith and religion, but that only which the Prophets had taught; no more do we at this day. This Paul plainly professeth, Acts 26. 22. that he had taught no other thing, than that which Moses and the Prophets had taught before.

Secondly, the Prophets by that that they taught, prepared the people, and made them desirous and fit to receive the Doctrine of the Apostles. How could that be (may you say) seeing there was none of those to whom the Apostles preached, that ever heard any of the Prophets? Answ. I answer, that by the writings of the Prophets they were thus prepared. We read, that at the time when our Savior came, and when the Gospel was to be preached by him and his Apostles, the people of God were marvelously prepared to receive it. So it is said of Simeon, that he waited for the consolation of Israel, Luke 2. 25. and Verse 30. it is said that Anna spake of Christ, to all that looked for redemption in Jerusalem. Yea (as we heard Verse 25. of this Chapter) not only the Jews but even the Samaritans also, were thus prepared to receive him; they all (both Jews and Samaritans) expected his coming at this time, and the performance of those glorious promises that God made to the Church in him; yea they even waited and longed for it at this time; thus were they prepared to receive the Gospel, All the regions round about were white even to harvest. And how were they thus prepared? Surely by the writings of the Prophets. So, after, we read that the thing that made them so ready to receive and believe the Doctrine of the Apostles, was this, that they found it so consonant to that which they had read in the writings of the Prophets, Acts 17. 11. 12. So that the Apostles could never have done that good they did in their Ministry, had they not been helped by the labors and writings of the Prophets.

Thirdly, the Prophets did no more, but sow the seed, they reaped not, they saw not the fruit of their own labors. Ob. How can this be? Did not the Ministry under the Law convert souls also? did it not reap and gather some corn into the Lord's barn? Answ. Yes surely; for of the Ministry of the Prophets it is said, Ier. 23. 22. that such of them as stood in God's counsel, and declared his words to his people, should turn them from their evil ways, and from the wickedness of their inventions. And of the Ministry of Levi, it is said, Mal. 2. 6. that the law of truth was in his mouth, and he did turn many from iniquity. But if we compare the fruit of that Ministry, with the Ministry of the Apostles, with the Ministry of the New Testament, it was nothing. They may be said to have reaped nothing, to have gotten no corn at all; yea they labored not so much for themselves and the times they lived in, as for us and our times. This is that our Savior here speaketh to his Apostles, Other men labored, and ye are entered into their labors. And more plainly the Apostle Peter, 1. Pet. 1. 12. It was revealed to the Prophets, that not unto themselves, but unto us they should minister. This is plain also, Rom. 16. 25, 26. the mystery which was kept secret since the world began, is now made manifest, and by the Scriptures of the Prophets according to the commandment of the everlasting God made known unto all nations. We receive more good by their labors, than either the Church in their time, or themselves did. They are better understood now, than they were then. And thus have we seen how the Prophets are said to have been sowers.

The Ministers of the New Testament, on the other side, the Ministers whom Christ doth send, are called reapers; because they see much more fruit of their labors, than the Prophets did. This Ministry is much more powerful and effectual to convert souls, than the Ministry of the Prophets was. This is that that Christ saith here, I sent you to reap: and John 15. 16. I have chosen and ordained you, that you go, and bring forth fruit. You shall never read that they preached in any place, but they did good, and won some to God there. Yea the fruit and efficacy of their Ministry was exceeding great; insomuch as Peter at one Sermon converted more than either any of the Prophets, or John the Baptist, or Christ himself did in all their time, Acts 2. 41.

Neither was this efficacy and fruitfulness peculiar to the Ministry of the Apostles (though they had it in greater measure than any other) but this may also be truly said of all the Ministers of the New Testament, That they are far more fruitful and profitable in their Ministry, than the Prophets were. For though Christ speaketh here to his Apostles only, yet this comparison holdeth between the Prophets and all the Ministers of the Gospel, they were sowers, and we are reapers. This is plain by another speech of Christ, Matth. 11. 11. for there, having preferred John the Baptist before all the Prophets, and that in this respect (among others) because he gained more to God by his Ministry, than any of them had done, as appeareth, Verse 12. From the time of John the Baptist hitherto, the Kingdom of heaven suffereth violence: he addeth in the latter end of that 11. verse, Notwithstanding he that is least in the Kingdom of heaven, (that is, in the new estate of the Church, is, not in respect of his person and gifts, but of his Ministry) greater than John the Baptist.

Hitherto belong those prophesies, that in the days of the Gospel, the Church should so increase, Isaiah 54. 2, 3. Enlarge thy tents; for thou shalt encre ase on the right hand, and on the left, and that knowledge should then abound, Isaiah 11. 9. and sanctification also, after those days (the days of the Gospel he meaneth) saith the Lord, I will put my law in their inward parts, and write it in their hearts, Ier. 31. 33. Nay, the Lord never sendeth any faithful Minister to a people, but he useth to make his Ministry fruitful unto some, the sower never goeth forth to sow, but he meets with four sorts of ground, whereof the one is good, as our Savior teacheth us in that Parable, Matth. 13. 3—8. Yea, this is made a note of an able Minister of the New Testament, 2. Cor. 3. 6. he is a Minister not of the letter only, but of the spirit.

The Reasons of this Doctrine are three:

1. All things that concern our salvation, are more clearly taught and more fully, in the Ministry of the Gospel, than they were under the Law. This is plain, Colos. 1. 26. where the Apostle calleth the Gospel a mystery, which had been hidden since the world began, and from all ages, but now is made manifest to all his Saints.

2. The mercy of God and his free grace, is more fully made known, and offered unto men in the Ministry of the Gospel, than it was under the Law. This reason the Apostie giveth, the grace of God that bringeth salvation hath appeared unto all men, Tit. 2. 11.

3. The Spirit of God (which only maketh the Word of God effectual in the heart of man) is much more plentifully bestowed since the time of Christ's Ascension, than ever it was before. This is plain, John 7. 39. The Holy Ghost was not yet given, because Jesus was not yet glorified.

This Doctrine serveth for the Use and profit, both of us that are God's Ministers, and for all you that are God's people. First, we that are Ministers, are to be exhorted by this Doctrine, that we labor to be fruitful, and profitable in our Ministry. Seek not wealth, or ease, or credit, but fruit. Labor to find that thy Ministry hath done good, that it hath been effectual to the conversion of some. This made Paul so earnestly desirous to see the Romans, that he might have some fruit among them also, as he had among the other Gentiles, Rom. 1. 13.

Four Reasons may be given to move us to this care:

1. God hath placed us in this calling, and given us the gifts we have to this end, even for the perfecting of the Saints, and for the edifying of the body of Christ, Ephes. 4. 8. 12. the manifestation of the spirit is given to every man to profit withal, 1. Cor. 12. 7.

2. Every man should count it his misery to be unprofitable, it is noted for a great part of the misery of our estate by nature, that we are altogether unprofitable, Rom. 3. 12. how much more a Minister? Matthew 21. 30. cast ye the unprofitable servant into utter darkness, there shall be weeping and gnashing of teeth.

3. Nothing will yield us that comfort in life or death, as this; not all the wealth we have gathered, nor the credit and applause we have had, 1. Thess. 2. 19. they whom he had won to God were his hope, and joy, and crown of rejoicing.

4. This is the chief thing that will assure us, that God hath indeed called us to be Ministers of his Gospel, and approveth of our Ministry, when we are fruitful, when the porter (the Holy Ghost) appeareth unto us, and giveth entrance to our Ministry into the hearts of the people, John 10. 3. as we know he did to Paul's Ministry into the heart of Lydia, Act. 16. 14. We have heard all the Ministers of the New Testament, are reapers. The servants, to whom God committed his talents, if they were good and faithful servants, gained somewhat to their Master, Matth. 25. 23. Thus Paul approveth himself to be an able Minister of the Gospel, the Corinthians that were converted by his Ministry, were his letters of commendation written in his heart (yielding him much inward comfort and assurance of his calling) and also known and read of all men, such an evidence of his calling as was apparent unto all men, 2. Cor. 3. 2. this he calls the very seal of his Apostleship, 1. Cor. 9 2

Now, seeing this is so necessary, I will give some few rules out of God's Word, which if we follow, we shall be sure to reap fruit of our labors:

1. We must be diligent and painful, both in study and in preaching, give attendance to reading, to exhortation, to doctrine, neglect not the gift that is in thee, but both by diligence in study, and in preaching labor to stir it up and increase it saith the Apostle unto Timothy, 1. Tim. 4. 13, 14.

2. When we teach, we must labor to teach that (not wherein our selves may show most learning or eloquence, but) which may be most profitable, and of use to them we teach, speak thou the things which become sound (wholesome) doctrine, Tit. 2. 1. and the things that he would have Titus to affirm constantly, and to insist upon in his Ministry, are the things that are good and profitable unto men, Tit. 3. 8.

3. Strive to teach in that manner, as may most profit thy hearers. Mark 4. 33. Christ preached so, as they were able to hear. This was Paul's mind, though he excelled all the flaunting preachers at Corinth in the tongues, yet he professed that in the Church he had rather speak five words to the capacity and edification of others, then ten thousand words in an unknown tongue, 1. Cor. 14. 18, 19. Hitherto belongeth that exhortation, preach the Word, reprove, rebuke, exhort, that is, apply thy doctrine always to the present estate and condition of thy hearers, 2. Tim. 4. 2.

4. Take heed to thy life, that thou do nothing to hinder the fruit of thy labors, take heed unto thyself, and unto the doctrine, 1. Tim. 4. 16. And 1. Cor. 9. 15. it were better for me to die, then that any man should make my glorying void, that is, rather then that any man should be able to object ought against me, that might disprove my uprightness of heart and faithfulness in my Ministry which is the main thing I have to rejoice and glory in.

5. Be earnest with God in prayer, that he would make thy Ministry fruitful, Paul bowed his knees unto God for the Ephesians, Ephes. 3. 14. for it is he only must give us grace to teach profitably,