Lectures Upon John 4, Part 13

Lectures Upon John 4 · Part 13

p. 233THE NINE AND FORTIETH LECTVRE, ON APRILL, X. MDCX.

IOH. IIII. XXVIII, XXIX, XXX.

The Woman therefore left her Water-pot, and went her way into the City, and saith vntounto the men:

Come see a man which told me all things that euer I did, is not this the Christ?

Then they went out of the City, and came vntounto him.

WE hauehave already heard the conference, that our Sauiour had with the Woman of Samaria, and how it was interrupted and broken of, by the comming of the Disciples. In these words is set downe the notable effect and fruit that came of it.

The parts of the Text are two.

1. The endeauour that this Woman vsed to draw her neighbours vntounto Christ, verse 28, 29.

2. The successe God gaue to this her endeauour, verse 30.

Concerning her endeauour, three things are to be obserued. 1. The zeale and forwardnesse she vsed, in going to her neighbours, verse 28. 2. The motion and persuasion she vsed, when she was come vntounto them: she desired no more of them, but that they would come and see Christ. 3. The reasons she vsed to draw them to this.

For the first, there be three things noted by the Euangelist, verse 28. that doe much commend the zeale and forwardnesse of this woman, in seeking to draw her neighbours vntounto Christ. 1. That he saith, The woman therefore (for so it is in the originall) went her way into the City. 2. That hee saith, she left her water-pot, or payle behinde her, for the word foreign signifieth any vessell vsed to carry water in. 3. That he saith when she came into the City, she said vntounto the men, Come see a man that hath told me all things that euer I did.

The word therefore implieth, that somewhat that is mentioned before, was the cause of her so suddaine and hasty departing from Christ, and running p. 234into the Citie, and what was that? Surely if we looke backe into the two former verses, we shall finde two causes of it. 1. Because the Di…ciples were now come out of the City with meat for him, and she thought he would be gone as soone as he had eaten somewhat; therefore shee made hast to goe, and call her neighbours, for feare he should be gone, before they could come. 2. Because Christ had plainely told her, he was the Messias, therefore she went her way: Why? but that should rather hauehave stayed her still with him, and made her desirous of further speech. No verily; for she did vndoubtedly belieue, that he was so indeed as he had said, and her heart was so astonished with suddaine ioy, and earnest desire to draw her neighbours to him, that she could neither speake, nor tarry any longer, but away shee goeth into the City, and telleth her neighbours.

But why did she leaue her paile behind her? Surely though she came to the Well, of purpose to fetch water, and she had need, and vse of water, for some worke she had to doe at home; yet the ioy she found, in the knowledge of Christ, and the zealous desire she had to win her neighbours; made her carelesse both of the water, and of her paile also; and forgetfull of the worke she had to doe at home. 2. She left it for haste, because if she should hauehave taken it with her, and carried it home, she could not hauehave gone with that speed, to fetch her neighbours, as she thought it was needfull she should doe. 3. It is to be obserued that the Euangelist saith when she came into the City, she said to these men foreign, or (as the best translaters reade it) to the men of that place, that is, the neighbours among whom she liued, and all of them without difference, she sought to draw them all vntounto Christ.

Hauing thus opened the meaning of this verse, let vsus now obserue two points in it for our instruction. 1. The zeale she had to run and fetch her neighbours. 2. The leauing of her paile behind her.

And first in that the Holy Ghost hath here obserued, that this Woman, so soone as she knew and beleeued in Christ, was so zealous to draw her neighbours to him, that for their sakes shee was content to leaue Christ, though no doubt she desired much to continue with him; and to depriue her selfe of the comfort and benefit, she might hauehave found if she had tarryed longer with him. 2. And made such hast to fetch them for feare he should be gone, before she could bring them. 3. And called them all, shee saith to the men, one as well as another, without speciall respect to any, with neglect of others. 4. And thus she did, being but a woman, a poore and simple woman.

We hauehave this Doctrine to learne. That eueryevery one that truely knoweth Christ, and findeth comfort in him, will be carefull and ready to draw others Doct. 1.to him.

1. When they hauehave found this comfort, they cannot choose but speake of it to others, their hearts would burst if they should not speake of it, Gods grace is like fire in their bones, as Ier. 20. 9. They cannot hide it: Though Christ had charged the two blind men he cured, that they should say nothing of it, Matth. 9. 30. Yet when they departed, they could not for their liues conceale it.

2. That which the Apostle requireth, of all that hauehave receiued the wealth of this world, 1. Tim. 6. 19. that eueryevery one will doe that hath receiued the heauenly riches of Gods grace, they will doe good with it to others, they will be ready to distribute and communicate it to others, Paul wished heartily that both Agrippa and all that heard him were altogether such as he was, excepting his bonds, Act. 26. 29. in this is grace not vnlike to worldly p. 235wealth, no vsurer is forwarder so soone as money commeth in, to put it out againe, then eueryevery true belieuer is to put out the grace that he hath receiued, hee that had receiued the fiue talents went and traded with them, Matth. 25. 16. See this in sundry examples, Psal. 51. 13. Dauid saith, he would teach Gods Wayes to others, they that feared the Lord spake often one to another, Mal. 3. 16. So soone as Christ had found Philip, Philip went and found out Nathaniel, Iohn 1. 45. So soone as Matthew was conuerted, he gathered together a great company of Publicans and others to meet at his house, Luke 5. 29.

The Reasons why it must needs be so, are many. 1. They know Reasons.the Lord hath straightly commanded and bound them, that no man should content himselfe, to know, belieue, repent, but seeke also to cause others to doe it, Ezek. 18, 32. Cause therefore one another to returne, and liue yee, Luke 22, 32. When thou art conuerted, strengthen thy brethren, 1. Pet. 4. 10. L…t eueryevery one as hee hath receiued a gift, minister the same one vntounto another, as good disposers.

2. The louelove they beare to God, prouoketh them to doe all they can to enlarge his kingdome, Knowing the terror of the Lord, we perswade men, 2. Cor. 5. 11. verse 14. and the louelove of Christ constraineth vsus.

3. The louelove they beare to their neighbours. The first and chiefe worke of faith is louelove, faith worketh by louelove, Gal. 5. 6. And there is no louelove in him to his neighbour, that loueth not his soule, Thou shalt not hate thy brother in thy heart: thou shalt in any wise rebuke thy neighbour, and not suffer sinne vponupon him, Leuit. 19. 17. Count him not as an enemy, but admonish him as a brother, 2. Thess. 3. 15. If the conscience of the Lepers accused them for not acquainting the City that was ready to be famished, with the victuals and spoile the Assyrians had left behinde them, 2. Kings 7. 9. how much more will it doe that in this case.

4. They know it is the best meanes to increase the grace they hauehave. The more they draw to knowledge and faith, the more will their owne knowledge and faith increase in them, I long to see you that I may impart vntounto you some spirituall gift; that I may be comforted together with you, Rom. 1. 11, 12. As the casting forth of your seed bringeth it you backe againe with great increase, 2 Cor. 9. 6. Because God knew Abraham would make good vse of that he knew, for the instruction of his family, therefore he would hide nothing from Abraham, Gen. 18. 19.

5. They know, no good worke they can doe, will hauehave the like recompence of reward, as this: the workes of mercy men hauehave done but to the bodies of others, hauehave oft turned away Gods plagues from them, that otherwise would hauehave fallen on them for their sinnes, as appeareth by the counsaile Daniel giueth to Nebuchadnezar, breake off thine iniquities by shewing mercy to the poore; if it may be a lengthening of thy tranquillity, Dan. 4. 24. But a farre greater promise is made to him that hath done this worke of mercy to the soules of others, Iames 5. 20. Let him know; hee that hath conuerted his brother, hath saued a soule from death, and shall hide a multitude of sinnes.

6. Lastly: this is the end God respecteth in bestowing his graces vponupon any, not that they should keepe them to themselues, but benefit others by them, Men doe not light a candle and put it vnderunder abushell, but on a candlesticke, &c. Mat. 5. 15. The manifestation of the spirit (that is, those gifts where it is manifested that men hauehave the spirit of God) is giuen to eueryevery man to profit withall. God comforteth vsus in all our tribulations, that we may bee able to comfort them which are in trouble, 2. Cor. 1. 4.

The Vse of this Doctrine is first to exhort all men to approoue the truth p. 236Use 1.of their conuersion by this, them specially whom God hath giuen most meanes vntounto, for the winning of others. And those are three sorts of men.

1. Such as are men of wealth and authority, as Magistrates, Land-lords, Richmen, for they might draw many to Christ, by their example, much more by their perswasion, Acts 18. 8. When Crispus once belieued, many of the Corinthians belieued also, and were baptized. And Pro. 19. 6. Many reuerence the face of the Prince, and eueryevery man is a friend to him that giueth gifts. If such would but say to them that depend vponupon them, I wish you well, and would doe you good, but I should louelove you better, and doe more for you, if I saw more Religion in you, and louelove to the Word, Oh what good might they doe! And because they doe it not, but the contrary, to them principally, will the destruction of Gods people be imputed. So that now it may be said of all prophanesse and impiety in the land, Ezra 9. 2. The hand of the Princes and Rulers is chiefe in the trespasse.

2. Such as are kinsmen and men of speciall acquaintance, that hauehave many friends, are most bound to this duty, 1. Tim. 5. 4. Let them learne first to shew godlinesse toward their owne house, and to recompence their kindred, for that is an honest thing, and acceptable before God. It is said of Andrew, that so soone as he knew Christ, he went first and found out his brother Simon, Iohn … 41. And Cornelius, against Peter should come, had called together his kinsmen and speciall friends, Acts 10. 24.

3. Such as are Masters of families, husbands, parents, are more bound then others to this duty. For they may preuaile greatly, if the fault be not in themselues: therefore it is so oft spoken of good men, that when they receiued the faith, all their family became religious, Iohn 4. 53. Acts 18. 8. and 10. 16. and 15. 33. Indeed this is not alwaies so, but if there had not beene very much in this, surely the Holy Ghost would not hauehave giuen so many examples of it. Therefore is Ioshua so confident, Iosh. 24. …5. As for mee, and my house, wee will serue the Lord. Hee would vndertake for them.

2. Sith all are bound to this duty, and the more we can gaine to God, the Use 2.greater shall our comfort be, let eueryevery Christian be exhorted to fit, and enable himselfe to doe it. Foure things there be that will make a man fit to win others to the louelove of Religion. 1. He must hauehave knowledge and be able to conuince them, that they are out of the way, yee are filled with all knowledge able to admonish one another, Rom. 15. 14. 2. He must himselfe be fully perswaded that it is necessary all men be religious and liue vnderunder a true ministry, and that they are in a miserable estate that liue otherwise: and hauehave an inward compassion of them, we also belieue and therefore speake, 2. Cor. 4. 13. Christs bowels yearned in him for the people that were as sheepe without a shepheard, and therefore shewed such desire they might hauehave more teachers, Matth. 9. 36. 38. 3. He must resolue to meet with many discouragements, if he will vndertake this, as Lot did in admonishing the Sodomites, and euen of his owne sonnes in law, Gen. 19. 9. 14. and arme himselfe with patience to endure them. Without this resolution and patience, no man shall be able to doe any good seruice to God. Be strong and of a good courage, Iosh. 1. 6. and againe, verse 7. onelyonly be thou strong and very couragious that thou maist obserue to doe according to all the Law which Moses my seruant commanded thee. Specially in this kind, 1. Thess. 5, 14. Be patient toward all men. Thou must consider, 1. That though thy endeauours hauehave not preuailed hitherto, yet they may hereafter, they may glorifie God for thee in the day of their visitation, 1. Pet. 2. 12. 2. That though they doe not preuaile at all, yet shall thy comfort and reward be neuerthelesse, though Israel bee not p. 237gathered, yet shall I be glorious in the eyes of the Lord, Esay 49. 5. 4. He must liue so, as he may gaine credit to his profession by his holy life: it is the honest conuersation of Christians and the good workes that will win naturall men, and cause them to glorifie God for them in the day of their visitation, 1. Pet. 2. 12. Whereas on the contrary it may be said of many professours, as Gen. 34. 20. They make all of their profession, to stinke amongst the inhabitants of the land.

The third Vse is for reproofe; for what conscience most men make of this duty, we may discerne it if we looke but on their children and seruants. Use 3.Nay, many euen of them also that would be counted professours, some neighbours, some parents, yea some Ministers fret at nothing more, then at the forwardnesse of such as they should hauehave drawne to Christ, and discourage them all they can. I will say no more to such, but wish them to remember what a curse Nehemiah in the Spirit of Prophesie, wished to Sanballat, and Tobia, for discouraging Gods people by taunts, &c. Nehem. 4. 5.

I know many parents will say, that they send their familie to the Ministers to be instructed, and it is he that hath charge of all the soules in his Parish; and wherefore else do we pay him our tythes? But to them I say, 1. The most of you will not see that they come to the Minister; nor can endure hee should be ouer busie with them this way. 2. Thou shouldest be an helpe to thy Minister this way, his burden is too great if thou helpe not, Phil. 1. Philemon was Pauls fellow-labourer. 3. Thou art as straitly charged with thine owne family; as he is with the Congregation, and so much the more as thou hast more meanes to preuaile with them then the other. 4. It is the speech of a Cain, Gen. 4. 9. Am I my brothers keeper?

Lecture the fiftieth, Aprill 17. 1610. IOHN IIII. XXVIII.

IT followeth now that we come to the second point, wherein this Woman shewed her zeale, viz. in leauing her payle behind her. And that we may ground our instruction well from this example: obserue in it these points. 1. She came for water, and therefore sure had need and vse of water for some businesses she had to doe at home: 2. Yet, she leaueth both her water and her payle, and the businesse she had to do at home: 3. Why did she so? Surely her heart was so taken vp with ioy that she knew Christ, and with zealous desire to make him knowne to her neighbours, that she came carelesse and forgetfull both of her water and of her payle, and worldly businesse:

2. Though it was not vnlawfull for her after she knew Christ, to follow her worldly businesse, yet she knew by doing it at this time she should hauehave sinned, because shee should hauehave neglected a greater duty then the carrying home of her water, or doing other of her worldly businesse; she feared that she could not hauehave brought her neighbours soone 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 businesse she had to doe at home, then to neglect a worke of farre greater importance, euen the drawing of her neighbours to Christ.

The Doctrine then that we hauehave to learne from this example, is this: p. 238That the man that knoweth Christ aright, and is truely conuerted, careth lesse for worldly things then he did before.

Before we confirme this Doctrine, to preuent the mistaking of it, two things must be obserued.

1. Shee was not bound now she had found Christ, and knew him to her comfort, to forsake the world quite, and giuegive ouer her worldly businesse. There is no opposition betweene these things, so as it should be necessary for all that desire to serue God, and seeke his kingdome, to giuegive ouer their worldly callings, neither is this the way to perfection, as Papists hauehave dreamed. No man hath warrant to spend his whole time in priuate deuotion, vponupon pretence that he will forsake the world. Indeed the Minister should say as the Apostles doe, Acts 6. 4. Wee will giuegive our selues continually to prayer, and to the ministration of the Word. But no other Christian neede say so, but rather should seeke to liue in such a calling, as wherein he may hauehave somewhat else to imploy himselfe in, for the profit of others, Ezek. 18. 18. Because he hath not done good among his people he shall dye in his iniquity. Christ vseth not to draw men from their callings, but such onelyonly as he chooseth to be his Ministers, when the man that was dispossessed would hauehave continued with him, he sent him away, saying, returne to thine own house, Luk. 8. 38, 39. The true cause why most men and women, by following their worldly businesse, loose all grace, and become so earthly minded, is not in their worldly callings, but in themselues and their owne corruption. There hauehave beene Christians that hauehave had great dealings in the world, yet daily serued God, and receiued thereby no decay of grace, for in them they serued the Lord Christ, Colos. 3. 24. Let Ioseph be an example for men in this case; he had great dealings in the world, both while he was in Potiphars 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 huswife cannot be found, verse 13. 15. 27. Yet her chiefe praise is this, that she was a woman very religious, verse 30. And therefore the Apostle speaketh to a Christian seruant, hauing an Infidell to his master, whose condition in that respect was hardest of all other, 1. Cor. 7. 21. Art thou called being a seruant 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 seeke to preserue and increase also that estate that God hath giuen him. The eighth commandement, that bindeth a man not to impaire, but to increase, so far as in him lyeth the good estate of his neighbour, bindeth him much more to hauehave a care of his owne estate. It is not lawfull for a man to be carelesse of his estate, no not vponupon pretence of charity or mercifulnesse to the poore, as is plaine by that strait charge that is so often giuen vsus to take heed how we become sureties for another man, Pro. 11. 15. and 20. 18 and 22. 26. yea euen in releeuing the Saints, we must hauehave respect to our ability, Acts 11. 29. The goods that any man hath are not his owne, but they are Gods gifts; the siluer is mine, and the gold is mine, saith the Lord of hoasts. Hag. 2. 9. and he is but the steward of them, and shall be called to account how he hath vsed them, My meate also which I gaue thee, fine flowre, oyle, and hony wherewith I sed thee, thou hast euen set it before them for a sweet sauour. Ezek. 16. 19. And therefore to cast any of them away, euen the least bit of bread (oh that our gamesters and drunkards, and Prodigals could beleeue 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 eate of them; and of that commandement of our Sauiour, Ioh. 6. 12. Gather vp the fragments that remaine that nothing bee lost. These two points being p. 239thus premised, let vsus now proceed to the confirmation of the Doctrine.

This is a certaine fruit, and sure note of a true Conuert; he maketh not that account of worldly things as he did before. But as the louelove of worldly riches, when it once seizeth vponupon any heart, it presently decayeth grace in it, and draweth it away from the louelove of heauenly things, Matth. 13. 22. The cares of this world, and the deceitfulnesse of riches choke the Word, and maketh it vnfruitfull. So on the other side, when once God hath giuen a man a true taste and louelove of heauenly things, he shall grow to adistaste and light regard of worldly comforts. Yea according to the measure of a mans inward louelove and ioy he taketh in heauenly things, shall his neglect and contempt of the world be in him. The expectation and desire Abraham had of heauen, made him willing to leaue his owne countrey, and to continue out of it all his time. The Church is said, Apoc. 12. 1. To hauehave the moone vnderunder her feet, that is, all worldly things which like the Moone, are subiect to continuall change.

The power that Gods grace hath this way, may bee obserued in three points.

1. It maketh a man willing to part with whatsoeuer is dearest to him in the world, if he cannot hold it with Gods fauour. That is a treasure for which a man will be content to sell all that euer 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 Gods people in Israel to leaue their dwellings and possessions there, and to come to Ierusalem where God was purely worshipped, 2. Chron. 11. 16. This made Moses willing to forgoe all his honours, and pleasures, and hopes he had in Pharaoh… Court, and to ioyne himselfe vntounto Gods afflicted and despised Church, Heb. 11. 24. 25.

2. It moderateth the affection of a man to earthly things, and teacheth him to vse 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 vp in the abundance of them, as others be, it makes him able to say with the Apostle, I hauehave learned in whatsoeuer state I am therewith to bee content. I know, both how to be abased, and I know how to abound; eueryevery where 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 vseth them as the traueller doth his good lodging he findeth in his Inne, for his necessity, and the better enabling him to goe forward in his iourney homeward, but setteth not his heart vponupon them, Psal. 62. 10. And thus he professeth that he is but a stranger and pilgrime vponupon earth, and seeketh for another country, Heb. 11. 13, 14.

3. It so taketh vp a mans heart (specially in his first conuersion, in his first louelove) as it maketh him very carelesse and forgetfull of all things else. As Peter and Andrew, Iames and Iohn straitway left their ships, their net, and their father, and followed Christ, Matth. 4. 20. 22. This made Christs hearers Mar. 8. 2. so carelesse of their meat for three daies together, and Mary to neglect her hu… wifry, in the entertaining of Christ, and leauing all to sit her downe at Christs feet, to heare his words, Luke 10. 39.

The Reason of this Doctrine is this, that they hauehave found another treasure, and where the treasure is, there will the heart be, Matth. 6. 21. He Reason.that once counteth Religion his treasure, cannot set his heart on the world; the heart can no more be deuided betweene them, then it is possible for a man at the same time to looke with one of his eyes towards heauen, and with another vponupon the ground. These two things, the louelove of the world, and the louelove of God, are of a masterfull disposition. Into what heart soeuer they enter, they will be commanders, and rule alone, which p. 240is the reason of that speech of our Sauiour, Matth. 6. 24. No man serues two masters.

1. To instruct vsus what to iudge of such Christians, as vse not onelyonly on the Sabbath day, but on the weeke dayes also to goe to Sermons and Exercises Use 1.of Religion; worldly men thinke of these men, that they doe more then they need, yea, more then they ought to doe, that this will bring them to beggery. Yea, many are afraid to be religious, or to frequent the Ministry of some men, for feare least they should be drawen to doe thus as they see many of their hearers are. In handling this point I will shew: 1. What is to be said for the warning and admonition of these men. 2. What is to be said for the encouragement and defence of them.

1. It is indeed a great sinne in any professour to neglect his calling, vponupon pretence of following Sermons, and seruing God, specially if he hauehave a charge, and want other meanes to liue by; and that many of the better sort of Christians are too much inclined to this sinne, appeareth by Pauls beating on this point so much in his Epistles to the Thessalonians, Study to be quiet and to doe your owne businesse, and to worke with your owne hands as wee commanded you, 1. Thess. 4. 11. We heare that there are some which walke among you disorderly, working not at all, but are busie-bodies. Now them that are such, we command, and exhort by our Lord Iesus Christ that with quietnesse they worke, and eate their owne bread, 2. Thess. 3. 11, 12. but this is a great sinne. For 1. EueryEvery Christian should desire to liue of himselfe, that he may not be chargeable vntounto others, 1. Thess. 5. 11, 12. When he had charged them to follow their owne businesse, and to worke with their hands, he giues this for a reason, that nothing may be lacking to them. 2. If a man hauehave a family, and prouide not for it, he is worse then an Infidell; 1. Tim. 5. 8. Therefore Paul saith, 1. Cor. 7. 33. The marryed careth (and that lawfully) for the things of the world. 3. Say a man could prouide for himselfe and his family sufficiently, yet he must also hauehave a care to follow his calling, that he may hauehave to giuegive others that need, Rather let him labour, working with his hands the thing that is good, that he may hauehave to giuegive to him that needeth, Ephes. 4. 28. And this reason the Apostle giueth why himselfe did at Ephesus with the labour of his owne hands minister vntounto his owne necessities, and to them that were with him; and why (according to his example) others in the like case of necessity and for the auoiding of scandall should doe the like; euen the remembrance of the words of the Lord Iesus, how he said it is a more blessed thing to giuegive then to receiue, Act. 20. 24, 35. 4. Say a man hauehave enough for all this, yet must he hauehave care of his estate, for this cause, because if he decay in it, he shall be a scandall to his profession, and alienate others from the truth, Pro. 14. 20. The poore is hated euen of his owne neighbour. Therefore Paul maketh this one reason for this, 1. Thess. 4. 11, 12. Doe your businesse and worke with your owne hands, that yee may walke honestly to them that are without. 5. Say a mans estate were so plentifull, that no decay could be discerned in it to the scandall of his profession, yet is he bound to liue and take paines in some calling wherein he may be profitable to others, else can he hauehave no true comfort in any of Gods blessings that he doth enioy, for thus runneth the promise, Psalme …28. 2. When thou eatest the labours of thy hands, thou shalt bee blessed; and it shall bee well with thee, 2. Thessalonians 3. 12. They onelyonly eate their owne bread, that labour in a calling.

2. It is to be granted that there is not the like necessity of frequenting the publike exercises of Religion on any other day as there is on the Sabbath, for that, there is an expresse commandement, & on that euen the poorest is bound to keepe an holy rest vntounto the Lord, for the commandement bindeth all men, and none is exempted from it, Exod. 20. 10. which on the other daies they are not.

p. 2413. It is not to be denyed, 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 liue of themselues, are more bound to frequent the publike exercises on the weeke day, then poorer men. Such as by their callings hauehave more leisure and freedome from worldly employment, then such as hauehave more necessary and important businesse. Of rich men it may be said, There is a price put into their hands to get wisedome, Pro. 17. 16. That maketh the Apostle speake as he doth of the priuiledge that the single person hath aboue the marryed, the vnmarried man careth for the things that belong to the Lord how hee may please the Lord: The vnmarried woman careth for the things of the Lord, that shee may bee holy both in body and in spirit, 1. Cor. 7. 32, 34. and the widow also, shee 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 hauehave other imployments. Such a widdow was Anna, Luke 2. 37. she departed not from the Temple, but serued God with fasting and prayer night and day.

Lecture the one and fiftieth, Aprill 24. 1610. IOHN IIII. XXVIII, XXIX.

IT followeth that we come now to shew, what is to be said for the defence and encouragement of those men, that not contenting themselues to serue God vponupon the Sabbath, do vponupon the weeke daies, leaue their worldly businesse, and spend much time in Gods worship. And that I will deliuer (for the better helpe of your memory and mine owne) in fiue principall and chiefe points.

1. EueryEvery Christian is bound to serue God not vponupon the Sabbath onelyonly, but to spend some part of eueryevery day in Gods worship. This was signified in the Law: 1. When God commanded there should be a morning and euening sacrifice offered eueryevery day, Exod. 29. 39.

And the King is commanded (notwithstanding all his weighty imployments) to reade some part of Gods Word eueryevery day, Deut. 17. 19. and that we should pray eueryevery day, it is euident by the fourth petition of the Lords pray. Therefore we reade that Gods seruants did set themselues certaine times for prayer eueryevery day, and obserued them precisely, Psalme 55. 17. Dan. 6. 16. and yet both these were men that had much businesse. Reasons for this are these: 1. Though the Sabbath in a speciall sort be called the Lords day, yet is eueryevery day his too, Psal. 74. 16. Therefore as the Apostle prooues, we must glorifie and serue God with our bodies as well as our soules, because they are both his, 1. Cor. 6. 20. so may we prooue that God is to be serued eueryevery day, as well as on the Sabbath day, because eueryevery day is his.

2. If we do not by this meanes eueryevery day stirre vp, quicken, and nourish Gods grace in our selues. The deceitfulnesse of sinne and Sathan, and worldly occasions will by little and little harden vsus, and steale away our hearts from God, security will creepe vponupon vsus before we be aware, Heb. 3. …3. And the more dealings a man hath in the world, the greater cause he hath to feare this. That is the reason that is giuen, why the Lord will hauehave the King to read eueryevery day, Deut. 17. 20. That his heart bee not lasted vp, and that he turne not from the commandement.

p. 2423. The little time spent in Gods seruice eueryevery day, will bring Gods blessing vponupon the whole day; and vponupon the businesse and occasions of that day. As the first fruits that Gods people gaue to him, brought his blessing vponupon all the rest, Deut. 26. 10, 11. It is that, that giueth vsus a sanctified vse of the day, and of all the comforts of it; of our owne labours, and of the labours of our seruants, 1. Tim. 4. 5. So that when a man shall remember how many houres in eueryevery day he hath spent, in sleeping, eating, drinking, and sporting; and how few houres, yea minutes of the day, he hath bestowed on the Lord, and on his owne soule, he shall hauehave cause to complaine, as Iob 7. 6. My dayes are swifter then a Weauers shuttle, and are spent without hope.

2. It is lawfull to hauehave publike assemblies, to keepe Lectures and Exercises, not on the Sabbaths onelyonly, but on other daies also; and for Gods people to frequent them. This is euident in the practise and example of the Primitiue Church, and of our Sauiour himselfe. It is spoken to the praise of Gods people in the Primitiue 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 hee went out to the mount of Oliues; and in the morning all the people came to heare him in the Temple, Mar. 8. 13. We read, that a very great multitude had followed him, and continued with him three daies; and some of them came from farre; so that besides those three daies, they spent some good time, in comming to him, and going backe. If it had not beene lawfull to keepe Lectures and exercises vponupon weeke dayes, doubtlesse he would not so vsually and often hauehave preached on those dayes, and if it had not beene lawfull for Gods people of all sorts to frequent them, surely he would not hauehave suffered them to doe it, he would hauehave reprooued them for it. So that he that shall reprooue or deride, or blame Gods people for this; out of doubt he hath not the spirit of Christ in him.

3. Though no man be so expresly and particularly commanded to goe to Sermons on the weeke day, as on the Sabbath; yet all that are able to doe it, whose necessities will permit them, are as well bound to goe to Sermons on the weeke day, as on the Sabbath. God requires more seruice, of eueryevery man then he hath expressely and particularly commanded. Besides the sacrifices that God had expresly commanded, there were free offerings vnderunder the Law; which men of their owne voluntary will did bring vntounto God, Leuit. 1. 3. and 7. 16. None were expresly commanded, to goe vp to Ierusalem at the three feasts, but onelyonly the males, Exod. 34. 23. nor among the males any that were vnderunder 20. yeares of age (for such onelyonly were wont to be numbred, Exod. 30. 4) and yet we finde that Elkanah was wont to take with him all his family, his wiues, his sonnes and daughters eueryevery yeare to those feasts, 1. Sam. 1. 4. 21. So did the blessed Virgin, eueryevery yeere keepe the Passeouer at Ierusalem with her husband. And our Sauiour himselfe when he was but twelue yeares old, was wont to goe with them, Luke 2. 41, 42.

If any shall obiect and say that God alloweth no will-worship; but hath Obiect.straightly charged vsus in his worship and seruice, to follow precisely the direction of his Word, Deut. 4. 2. Yee shall put nothing to the Word that I command you, nor take ought therefrom, that yee may keepe the commandements 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 doe; for 1. The seruice it selfe that they did to God, Answ.was expresly and particularly commanded, and not of their owne deuising, Leuit. 1. 3. A law was set downe for voluntary offerings. They that would p. 243offer of their owne voluntary will are expresly limited what they should offer, and where, and how. 2. Though there were no particular and expresse commandement; for these persons to doe this seruice; yet there was a generall commandement that bound them to doe it, if their health and ability and necessary occasions would permit them. There was a generall commandement that bound them to doe God what seruice they were able to doe, Thou shalt louelove the Lord thy God with allthine heart, and with all thy soule, and with all thy might, Deut. 6. 5. Which law our Sauiour giueth for the summe of the first Table, Matth. 22. 37. The Lord did not expresly command them this seruice: 1. Because he would not be burdensome vntounto them, women and children might hauehave many iust lets: 2. Because he would try their louelove. The like we may say for the Sabbath, God hath expresly commanded vsus no more but one day in seuen to rest from our labours, and spend in his seruice, Exod. 20. 9, 10. 1. Because he would not hauehave his seruice burdensome vntounto vsus. 2. To try our louelove, and what we will doe voluntarily; for he taketh great pleasure in a voluntary and free seruice, The children of Israel brought a willing offering vntounto the Lord, eueryevery man and woman, whose heart made them willing to bring for all manner of worke, which the Lord had commanded to be made by the hands of Moses, Exod. 35. 29. Therefore Dauid vowed this to God, Psal. 54. 6. I will sacrifice freely vntounto thee. He and the people reioyced, and found wonderfull comfort in this, when they had offered willingly, 1. Chron. 29. 9. While Anna gaue sucke, she knew, she was not bound to go to the feast, shee said to her husband, I will not goe vp, till the childe bee weaned, 1. Sam. 1. 22. The iourney was long, and she was to tarry long there; but when she was free from that necessary let, she knew she was bound to goe eueryevery yeere, and shee missed not. So that as they that can pleade iust necessity to keepe them from Sermons on the weeke day, shall bee held excused; so they that are not withheld by any such necessity, and vse their liberty as an occasion to the flesh, Galathians 5. 13. shall bee iudged voyde of all louelove to God and his Word, if they neuer heare the Word but vponupon the Sabbath. Take heede therefore of pretending necessitie in this case; say not, thou wouldest goe to the Sermon, but thou canst not spare so much time. If thou canst spare eueryevery weeke as much time in the alehouse, or in some vnnecessary recreations, or canst spare so much money as can be gotten in this time, in sundry idle and vnnecessary expences, and canst not spare so much to goe to a Sermon, thou art no better then an Hypocrite.

4. Euen they whose necessity will not permit them to frequent the publike assemblies on the weeke day, yet are bound to nourish in themselues, a willing minde to doe it if they were able, they should be willing euen aboue their power, 2. Cor. …. 3. They should desire that liberty that others enioy this way, in this case I may, that to eueryevery one which (in another case) the Apostle saith to the seruant, if thou maist bee made free, vse it rather, 1. Cor. 7. 21. and esteeme it a iust cause of griefe to them, that they hauehave not that liberty to follow the meanes of their spirituall comfort as others hauehave, we should all striue to be so affected towards the Lords Tabernacle, as Dauid was, when he said, How amiable are thy Tabernacles, O Lord of hostes! My soule longeth, yea euen fainteth for the courts of the Lord: my heart and my flesh cryeth out for the liuing God, Psalme 84. 1, 2. EueryEvery man is bound to esteeme it a great happinesse to enioy that liberty, that he may oft resort to Gods House, and to count that time of all other best spent, and most to his profit and benefit that is spent in Gods seruice, Prouerbs 8. 33, 34. Heare instruction and bee wise, and refuse it not: Blessed is the man that watcheth daily at my gates, Psalme 27. 4. One thing hauehave I desired of the Lord, p. 244that I will seeke after, that I may dwell in the house of the Lord all the dayes of my life, to behold the beauty of the Lord, and to enquire in his Temple, Luke 10 42. One thing is needfull, Mary hath chosen the better part which shall not be taken away from her. EueryEvery man is bound to esteeme this the true and proper end of his being here, to get grace and saluation; and to thinke them happier then himselfe, that may enioy 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 Dauid, Psal. 84. 4. Blessed are they that dwell in thy house.

So that of them that are glad of any businesse or excuse to keepe them from the Sermon; and count them fooles that take more paines this way then themselues, we may boldly say, their hearts are not vpright within them.

5. They that with an honest heart, doe vse to spare some time from their callings to employ this way, shall not need to feare that this will bring them to beggery.

For 1. Godlinesse 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 generall promise made to all that feare God, they that seeke the Lord shall not want any good thing, Psalme 34. 10. No rich man vnderunder heauen can bee so assured, that hee and his shall be preserued from beggery, as eueryevery poore Christian may be.

2. There is a speciall promise this way, made to this part of godlinesse aboue all other; that they that can make more account of Religion and Gods seruice, then of earthly things shall be sure not to be loosers thereby, Psal. 119. 165. Great peace hauehave they which louelove thy Law, and nothing shall offend them. Matth. 6. 33. First seeke the kingdome of God and his righteousnesse; and all these things shall be added vntounto you. and 19. 29. EueryEvery one that hath forsaken houses, or brethren, or sisters, or father, or mother, or lands for my Name sake, shall receiue an hundred fold, and shall inherit euerlasting life.

3. God hath made these promises good by prouiding miraculously this way, for such as hauehave neglected their worldly estates, their profits, or ease out of louelove to his seruice, No man shall desire thy land, when thou shalt goe vp to appeare before the Lord thy God thrice in the yeare, Exod. 34. 24. yet were their houses to be left very weake, all that while that all the males aboue 20. yeares old were to continue at Ierusalem in those three feasts; and they had many enemies in all their borders. So we reade that our Sauiour did twice worke a miracle, to feed them that came farre, and tarryed long to heare him preach, Matth. 14. 15. 21. and Mar. 8. 2—9. And no maruell, for Heb. 6. 10. God is not vnrighteous to forget your worke and labour of God. And what good Master would suffer his seruant to decay, and grow to beggery, by doing him seruice.

So that whosoeuer they bee, that are thought by following Sermons, to hauehave decayed their estates, bee you assured, that either their idlenesse and vnthriftinesse otherwayes hath decayed them, or else they hauehave followed Sermons, for some by-respects, and not with vprightnesse of heart.

The second Vse is for reproofe; 1. To discouer the vnsoundnesse of most mens hearts, who make so great reckoning of earthly things, and Vse 2.set their hearts vponupon them. It is euident they neuer yet found the true treasure: they neuer truely tasted of heauenly 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 vp his soule vntounto vanity, Psalme 24. 4. If any man louelove the world p. 245the louelove of the Father is not in him, 1. Iohn 2. 15. Their end is destruction that minde earthly things, Phil. 3. 19.

2. To reprooue such Christians, as so ouercharge themselues with worldly businesse, as they can finde no time for Gods seruice.

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

THe first point, wherein this Woman shewed her zealous endeauour to draw her neighbours vntounto Christ, we finished the last day; and now we are to proceed vntounto the two last, viz. 1. The thing she mooued her neighbours vntounto, when she was come vntounto them: 2. The reason she vsed to persuade them to that she mooued them vntounto.

For the first, that we may vnderstand her words well, and ground our Doctrine vponupon them; it is to be obserued.

1. Though she was her selfe fully perswaded that Iesus was the Christ, and did with all her heart desire, that they might be also so perswaded of him; yet she taketh not vponupon her to teach and conuert them her selfe, but seeketh onelyonly to bring them to the same meanes, whereby her selfe was conuerted.

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

3. She desires no more of them, but that they would come and see him. Why (may one say) what good would that doe? could they know by seeing him, that he was the Messiah? Did she thinke that the beholding of him would suffice to bring them to faith? No surely, for many saw him that neuer could beleeue in him. One would thinke she should rather hauehave said; Come and heare him, then come and see him; for faith commeth by hearing, and not by seeing, Rom. 10. 17. If the hauing of Christs picture before our eyes (that we may behold it when we pray) had beene such a helpe to faith and deuotion as the Papists imagine; out of doubt the Holy Ghost would hauehave so described his stature, complexion and countenance, in the History of the Gospell, as that we might hauehave 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 conuert them, as he had done to her selfe: 2. When she biddeth them come and see, shee meaneth, come and prooue, and make tryall whether he be not the Christ; as the same phrase is vsed, Psal. 34. 8. Taste ye and see how gracious the Lord is. So that this is the Doctrine we are to learne from hence for our owne instruction.

That this is a chiefe duty whereby eueryevery man must shew his zeale and Doct. 3.desire of the saluation of others, to draw them to the same meanes whereby themselues were conuerted, to vse that credit and power they hauehave with them, to draw them to the Ministry of the Word.

True it is, this is not all, that a priuate Christian may, and must doe to procure the conuersion of others. For, 1. Some priuate Christians, are able to teach their families, and neighbours themselues, and may doe great good that way; and all should seeke to be able to doe this. Aquila and p. 246Priscilla, expounded the way of the Lord to Apollos, Acts 18. 26. Euen women should be able to teach their children, Pro. 1. 8. and 6. 20. and their seruants, Pro. 31. 26. and their neighbours, Tit. 2. 3. 2. There is great force, in priuate admonition and exhortation, to further the conuersion of others, else our Sauiour would not hauehave prescribed this course for the restoring of a brother that is fallen, that before we tell the Church, we should deale with him priuately, neither would he hauehave giuen hope of giuing our brother this way, as he doth, Mat. 18, 15, 16. Neither would this hauehave beene noted as a thing so highly pleasing vntounto God, and in these desperate and prophane times, Gods people did vse this meanes to preserue themselues 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 booke of remembrance was written before him, for them that feared the Lord and that thought vponupon his name. 3. A priuate Christian, may greatly further the conuersion of others, by his holy example. Christian women may and ought so to liue, as their husbands that obey not the Word, may (without the Word) be won by the conuersation of the wiues, 1. Pet. 3. 1. The like may be said of children, seruants, and neighbours also. 4. A priuate Christian may do much, for the procuring of the saluation of others, by his feruent prayer vntounto God for them, 1. Iohn 5. 16. If any man see his brother sinne a sinne that is not vntounto death, let him aske, and hee shall giuegive him life for them that sinne not vntounto death. When the Holy Ghost had mentioned the feruent prayer that Steuen 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, whatsoeuer it did on the rest.

But though a man, that hath any zeale and desire of the saluation of others, hauehave thus many meanes whereby he may procure it, yet the chiefe meanes he can vse, is to draw them to the Ministry of the Word, to perswade them to heare. See the proofe of this, in the example of all such Christians as the Holy Ghost hath most commended, for their zeale in seeking the saluation of others. 1. For neighbours; when the zeale that the faithfull should hauehave vnderunder the Gospell, is prophecied of; it is said they should shew it this way, Esay 2. 3. Many people shall goe, and say, come, and let vsus goe vp to the mountaine of the Lord, to the house of the God of Iacob, and he will teach vsus his wayes. 2. For parents, and Masters of families, we hauehave the example of Elkanah the father of Samuel; whose care of his children, and seruants is commended in this, that though he was well able to instruct them himselfe, yet he was wont alwaies when he went vp to Shiloh (the place of Gods publike worship) himselfe, to take all his family with him, 1. Sam. 1. 21. 3. For kinsmen and speciall friends, we hauehave the example of Cornelius, whose zealous desire of the saluation of his kinsmen and speciall friends was declared in this, that though he was one, that might hauehave beene very likely, to preuaile 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 speake to him words, whereby both himselfe, and all his house should be saued, 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 meanes to remoue that preiudice which alienateth the minds of most men from the louelove Reasons.of Religion, if they could be got to heare. It is a chiefe pollicie of the diuell whereby he keepeth most men from the louelove of Religion, to worke in them a hard conceit of the best Ministers; either for some absurd opinions, that they imagine them to hold, or for some grosse crimes, that they p. 247thinke they liue in: This was the portion of all the Prophets, they had all manner of euill spoken of them falsly, Matth. 5. 11, 12, Yea this is so vniuersall, that our Sauiour maketh it a note of a false Prophet, when a Minister hath no slanders raised on him, Woe vntounto you when all men shall speake well of you; for so did their fathers to the false Prophets, Luke 6. 26.

Now there is no such way whereby this preiudice may be remooued out of the minds of men, as if they could be drawne to heare. When Philip had spoken much good of Christ: Nathaniel could not belieue it: Why? Nathaniel had conceiued preiudice against Christ: how doth Philip seeke to remoue this? Come and see saith he, Iohn 1. 46. The officers that were sent to apprehend our Sauiour had a very hard opinion of him, but when they had once heard him, they conceiued better of him, and said, Iohn 7. 47. Neuer man spake like this man.

2. There is farre more power in the Ministry of the Word to preuaile with the heart of man, then in any meanes a priuate man is able to vse, say he hauehave as good knowledge, and gifts as any Minister: No man hath cause to hope, that either the instruction he can giuegive, or his good example, or his prayers, should be able to doe that good, as the Ministry of the Word may. For, 1. It is the meanes God hath ordained to doe this mighty worke by, It hath pleased God by the foolishnesse of preaching to saue such as doe belieue, 1. Cor. 1. 21. and is called therefore, 2. Cor. 3. 8. the Ministration of the Spirit. 2. God hath made a speciall promise to this ordinance of his, aboue all other meanes, that he will be with it, to assist and blesse it, Matth. 28. 20. So as, 1. A man hath no hope, that any meanes he can vse, should be able to conuert his childe, seruant, kinsman, or neighbour, till he can get him to be an hearer, How shall they call vponupon him in whom they hauehave not belieued? How shall they belieue in him of whom they hauehave not heard? Or how shall they heare without a preacher? Romanes 10. 14. 2. He may be assured this meanes will at one time or other (if he belong to Gods election) preuaile with him. Esay 55. 3. Incline your eares and come to mee, heare, and your soule shall liue; and if this preuaile not, nothing will, Luke 16. 31. If they heare not Moses and the Prophets, neither will they bee perswaded, though one rose from the dead.

The Vse is, 1. For all in generall, to direct vsus in our prayers for the Parliament Use 1.at this time. We must hold our selues bound in conscience, to pray earnestly to God, for the States of the Realme, now assembled in Parliament. Ester vndertaking a businesse that did much concerne the whole Church (as they now assembled in Parliament doe) craued this helpe of Mordecay, and all Gods people, that they would fast, and pray to God for her, Ester 4. 16. Pray that their principall care may be to take order. 1. That an able and conscionable Ministry may be placed eueryevery where 2. That all the people may be compelled to heare. For the first, It is said of Iehosaphat, 2. Chron. 17. 6. That hee did lift vp his heart to the wayes of the Lord (and Oh that our States now would doe so!) But how did he shew that, verse 7. He set Princes throughout all the Cities of Iudah to teach, that is, to see the people taught, verse 9. And see the fruit and effect o… this, verse 10. And the feare of the Lord fell vponupon all the kingdomes of the Lands, that were round about Iudah, so that they made no warre against Iehosaphat. This would free vsus from feare of the traiterous Papists at home, and abroad. For a faithfull Ministry (if it were placed eueryevery where) would be as the charriots and horsemen of Israel, 2. Kings 13. 14. Euen the King himselfe acknowledged so much. And yet see a second fruit of it, 2. Chron. 17. verse 12. And Iehosaphat waxed great exceedingly, and hee built in Iudah p. 248Castles, and Cities of store. This would make our State and Kingdome to prosper, and flourish; if the States would lift vp their hearts to this worke. There would be no crying in our streets, Psal. 144. 14. no danger of inuasion, or such like euills.

The second thing we should pray for them, is that they may take order, Use 2.that where there is such a Ministry planted, the people may bee compelled to heare. It is to no purpose to bind Papists to come to Church, vnlesse order first be taken that they may be well taught when they come there. But it is certaine, that where there is a good Ministry established, the Magistrate may and ought to compell all his subiects to come and heare, notwithstanding all pretence of their conscience to the contrary. This is euident by the speech the Lord vseth to his seruant (by whom not the Minister onelyonly but the Magistrate is meant) Luke 14. 23. Go out into the high waies and hedges, and compell them to come in, that my house may be filled: and by the practise of good Iosiah, 2. Chron. 34. 22, 23. who compelled all that were found in Israel to serue the Lord their God.

The second Vse of this Doctrine, is for direction to Masters of families. They hauehave a calling and authority to teach their children and their seruants, as we hauehave heard: but they must know their office and calling is subordinate to the office and calling of the Minister; he may not presume aboue his calling and gift. His chiefe duties are these: 1. To vse his authority and interest that he hath in the hearts of his children and seruants, to draw them to goe with him to the Ministry of the Word, as we heard out of 1. Sam. 1. 21. When Elkanah went to Shiloh, he tooke all his house with him. When Naaman came to doe 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 vse his best skill and endeauour to make the Ministrie 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 publike Ministrie. This our Sauiour himselfe vsed as the most profitable family-exercise that could be; for examining them, see Matth. 13. 51. and for opening things vntounto them which they had heard, Mar. 4. 34. This will giuegive an edge to that that is publikely taught, Deut. 6. 7. in the margin. 3. Though he may when he reades a Chapter in his family, giuegive notes, and obserue what he learneth out of it; for his owne and their instruction, yea he may aske his family also what they can learne and obserue out of that they reade, (for Rom. 15. 4. Whatsoeuer is written is written for our learning) yet may not he take vponupon him to interpret the Scriptures, or to teach any thing out of them to his family, but what he hath learned at the publike Ministry. Say a man hauehave beene trained in Schooles of learning, and hauehave neuer so great gifts, and fitnesse to exercise a publike office in the Church; yet may he not take vponupon him to Minister, till he first be prooued, 1. Tim. 3. 10. Much lesse may a priuate Christian take vponupon him, to analyse or interpret (which is the most difficult thing, and requireth most skill, of any thing that belongs to the worke of the Ministry) not being approoued to hauehave such a gift.

That would certainely open a gappe to most dangerous confusion and schisme, and errour. It is good therefore for all priuate Christians to hearken to that counsell the Apostle giueth, Rom. 12. 3. For I say through the grace giuen vntounto me, to eueryevery one that is among you, not to thinke more highly of himselfe then he ought to thinke, but to thinke soberly, according as God hath dealt to eueryevery man the measure of faith.

The third Vse of this Doctrine is for reproofe; for this argueth plainely, that there is in most men (euen of them that make a good profession) p. 249Vse 3.no desire or care either of their owne saluation, or of those that are neerest, and ought to be dearest vntounto them: because 1. They care not what Ministry they liue vnderunder, whereas this ought to be the chiefe care of a Christian, to plant himselfe and his, and to dwell there where he and they may enioy Gods ordinance, as you may see, One thing hauehave I desired of the Lord that I will seeke after, that I may dwell in the house of the Lord all the daies of my life, Psal. 27. 4. 2. In placing of their children either in seruice, or marriage, they are vtterly carelesse, what Ministry they shall liue vnderunder: whereas though they hauehave giuen them neuer so good education while they hauehave liued with them, they hauehave iust cause to feare, they shall decay and loose that grace they hauehave, if they shall not continue to liue vnderunder a true Ministry, Where there is no vision the people decay, Pro. 29. 18. Nay, for the most part they of all other prooue the most vngracious that hauehave had best education, when once they loose the benefit of the publike Ministry.

Lecture the three and fiftieth, Iune 12. 1610. IOHN IIII. XXIX.

IT remaineth now that we come vntounto the third and last thing, that the Euangelist obserueth in the endeauour of this woman, to draw her neighbours vntounto Christ, viz. the reason she vsed to persuade them to come vntounto him, to Come and see him, in these words, Come and see a man which hath told me all things that euer I did. She doth not in plaine tearmes affirme him to be Christ, but alledging the experience herselfe had had of his diuine and supernaturall knowledge, she appealeth to their owne consciences whether this be not a good argument to proue him to be the Messiah, He hath told me all things that euer I did.

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

The answer is: 1. That it may very well be, that our Sauiour told her much more, then is there expressed; for the Euangelist (we know) vseth not to set downe fully, and at large, all the speeches or actions of our Sauiour, but those points which were principall and of chiefest vse. 2. It is euident verse 18. That he told her, not onelyonly of the whoredome she liued in at that present, but how many husbands she had had, and so declared that he knew well what her life had beene from the beginning. 3. There is no inconuenience will follow, if we grant that (out of the abundance of her heart, as in all languages men hauehave beene wont to doe in like cases) she did vse an excesse of speech which we call Hyperbole; so that when her meaning was to say, he hath told me many things that I hauehave done, euen the most secret things that euer I did, she might well, and without all vntruth expresse it thus, He hath told me all that euer I did; as Matth. 3. 5. It is said that Ierusalem, and all Iudea, and all the region round about Iordan, came to Iohn to be baptized, because very many out of those parts came, and though it be euident by Luke 7. 30. that they came not all. And Christ is said, Heb. 2. 9. To hauehave tasted death for all men, because he dyed for many, as it is expressed in the very next verse, He brought many children vntounto glory.

Now in that this Woman that had now truth of grace in her; not onelyonly p. 250affirmes, that Christ had told her all that euer shee did, but also alledgeth this as an argument, to prooue him to be the Messiah, the Sonne of God.

We learne this Doctrine: That the Lord is priuy to all the wayes of men, and can tell vsus all that euer we did. But this Doctrine and the Vses Doct. 2.of it we hauehave alread handled in the fourteenth Lecture, and therefore I will passe by it here.

Lecture the foure and fiftieth, Iune 19. 1610. IOHN IIII. XXX.

FOlloweth now the successe, God gaue to the zealous endeauours that this Woman vsed to draw her neighbours vntounto Christ, which is set downe in this verse. In which we are to obserue, that which we may wonder at, if we obserue it well; 1. That vponupon her speech they went out of the City and came to Christ: and 2. They were a great many that did so, as may appeare, verse 39. 41. 3. They beleeued vponupon her report that he was the Messiah, verse 39.

Now from hence we hauehave this instruction to learne: That the conuersion Doct.of a man to Christ, dependeth neither on the worthinesse of the party that is conuerted, nor on the excellency of the meanes, whereby he is conuerted, but onelyonly vponupon the free grace and pleasure of Almighty God. This is that the Apostle teacheth, Iam. 1. 18. Of his owne will begat hee vsus, with the word of truth, Rom. 9. 18. He hath mercy on whom he will hauehave mercy, and whom he will he hardeneth. But the truth of this Doctrine shall more cleerely appeare to you in these points.

1. He giues the meanes of grace to some, and denyeth them to other, eueryevery whit as worthy as they, hee forbad Paul to preach in Asia or Bithynia, and called him to preach in Macedonia, Acts 16. 6, 7, 10. Our Sauiour did that at Capernaum which he refused to doe at Nazaret his owne country; as Elias was sent to a widow in Sarepta, and not to any of the widdowes that were in Israel; and Elizeus clensed Naaman the Syrian, where as there were many lepers in Israel that were not clensed by him. England hath had the preaching of the Gospell these fiftie yeares together, Spaine nor Italy neuer had it since the daies of the Primitiue Church: nay, Ireland for the most part (though it be vnderunder the same gouernment) neuer had it; nay, euen in England, many Townes hauehave had it without intermission these 50. yeares together; many neuer had it yet. And what may be imagined to be the cause of this? Surely this hath come to passe, neither by chance, nor by the will of man, but it hath beene the Lords doing alone. He that said, Amos 4. 7. I hauehave with-holden the raine from you, and I caused it to raine vponupon one City, and caused it not to raine vponupon another City; it is he onelyonly that hath caused the Word to be preached in some places, and caused it not to be preached in other some: And what hath mooued him to do this? Surely no worthinesse he saw in these Countries, townes or persons, to whom he granted his Gospel, aboue the rest, to whom he hath denied it; but his good pleasure onelyonly, as the Apostle teacheth, 2. Tim. 1. 9. Hee hath called vsus with an holy calling, not according to our owne wrokes, but according to his owne purpose and grace which was giuen to vsus in Christ Iesus before the world was.

Secondly, among those to whom he giues the meanes, we shall finde to p. 251some they are blessed; Others (eueryevery whit as worthy; and more likely to receiue good by them) are neuer the better for them: 1. Some few in those places that enioy the meanes, feele Gods power in them to their conuersion, Ier. 3. 14. One of City, and two of a Tribe; and the greatest part (by farre) is neuer the better for them, Matth. 22. 14. Many are called, but few are chosen. 2. Some simple rude people, are wont to finde such a blessing on the meanes, as that they attaine to great measure of knowledge, and grace by them; whereas others of better nature, capacity and education, enioying the very same meanes, can feele no sweetnesse, or power in them. I giuegive thee thankes O Father, Lord of heauen and earth (saith our Sauiour, Matthew 11. 25.) that thou hast hidden these things from the wise and prudent, and reuealed them vntounto habes. 3. Some that hauehave beene notoriously and infamously wicked, we see are oft conuerted by the meanes, and made new men. Others become most vile and wicked men by them, that were very ciuill and morall men before. By the same Ministry whereby the Publicans and Harlots were conuerted, the Scribes and Pharisees were made outragiously wicked, Matth. 21. 31, 32. And from whence commeth this, that the meanes of saluation, do good on some, and no good on other? Surely, not from the worthinesse of the persons that are conuerted, or from the excellencie of the meanes, but onelyonly from the good pleasure of Almighty God, according as we hauehave seene, Euen so, O Father, for so it seemed good in thy sight, Matth. 11. 26. He hath mercy on whom he will hauehave mercy, and whom he will he hardneth, Rom. 9. 18.

3. Though he doe vse to worke by meanes; yet the meanes, he is wont to worke by, are so weake and simple, that they are more likely to hinder his worke, then to further it at all. In his most miraculous workes, he hath beene wont to vse meanes; but they were such, as all the world might see, had in themselues no force at all to effect that which he wrought by them. See this, Iosh. 6. 3. …. They must 1. Goe round about the City for sixe daies together, once a day, and seuen times the seuenth day. 2. The last time they had gone round about it, the Priests must blow the trumpets of Rams-hornes seuen times. 3. When these trumpets had beene blowne the seuenth time, all the people must giuegive a shout, and then the walls fell downe flat. Doe you not thinke the men of Iericho scorned them all this while, and thought them out of their wits? The like we shall see in a miraculous cure done vponupon Naaman the Leper, he must go wash himselfe in …ordan seuen times, and then he should bee cleane 2. Reg. 5. 10. And vponupon a man that was borne blind, Christ made clay with his spittle, and a…nointed the eyes of the blinde man with the clay, Iohn 9. 6. And so doth he in the great worke of mans conuersion vse meanes, yea he hath set downe and appointed in his Word what meanes he will vse, and without which he neuer vseth to worke. But what are these meanes: Surely, …. Corinthians 1. 21. The foolishnesse of preaching, that is; 1. Preaching, which the most men, and wisest men in the world, all that perish, esteeme contemptibly of, and account meere foolishnesse, 1. Cor. 1. 18. 23. 2. The preaching of such men as hauehave no shew with them in the world, no outward meanes to draw men after them; such as the Apostles were, poore Fishermen of Galilee, such as were commonly esteemed ignorant and vnlearned men, Acts 4. 13 3. Such a kinde of preaching, as is plaine, and without all ostentation, and shew of humane gifts, as the Apostle protesteth his was, 1. Cor. 2. 4. his speech and his preaching was not with the entising words of mans wisedome.

2. Yea, we shall finde he hath beene wont to worke more mightily by very weake and vnlikely meanes, then by such as hauehave beene farre more excellent and likely to doe good. As he fed fiue thousand with fiue loaues, p. 246duplicate page p. 251duplicate page p. 246duplicate page p. 251duplicate page p. 252and yet twelue baskets full of the fragments remained, Matth. 14. 17. 21. and but foure thousand with seuen loaues, and yet but seuen baskets of fragments remained, Matth. 15. 36. 38. And this poore woman preuailed more with a great company of Samaritans, then either Mary, or the two Disciples could doe with the eleuen Apostles, Marke 16. 11, 13. Yea, she drew more to Christ, at one time, then we reade either the twelue Apostles that were sent forth to preach, Matth. 10. Or the seuenty Disciples that were sent forth to preach, Luke 10. Or Iohn the Baptist did at any one time. Ioshua though a person farre inferiour to Moses in gifts, and but his seruant, yet was his gouernement blessed farre aboue Moses; and the people much better in his time, then they had beene in the dayes of Moses; Insomuch as, he in his age giues that testimonie of them, Iosh. 23. 8. that they had stucke fast to the Lord, euen to that day. And there were many more conuerted by the Ministry of the Apostles, then by Christ himselfe; yea, many that despised him while himselfe preached, by their Ministry were conuerted to him, Iohn 8. 28. When yee hauehave lift vp the Sonne of man, then shall yee know that I am he. 3. Yea, we shall finde that God hath beene wont to prepare such of his seruants, as by whom he hath intended to do greatest good to his Church, by making them see, how weake and insufficient they hauehave beene, and by bringing them to a base conceit of themselues. So dealt he with Moses, Exod. 4. 10. with Esay, Esay 6. 5. with Ieremy, Chap. 1. 6. and with Paul, 1. Cor. 2. 3. and 2. Cor. 2. 16.

Would you know the reason why God giues the meanes to some, and denyeth Reason.them to others more worthy then they; why he blesseth the meanes to some, and not to others; why he vseth to worke by such weake meanes, and more by them (oft) then by stronger? Surely the reason is this, that his glory might the more appeare in them whom he doth saue. For if all should hauehave the meanes of grace; or if all should profit by them that hauehave them, Gods mercy should not so much be magnified in the conuersion of the Elect; or if the Lord should vse to worke by strong meanes onelyonly, the glory of the worke would be ascribed to the meanes, and not vntounto him, whereas now the whole praise redounds to the Lord himselfe, 2. Cor. 4. 7. The excellency of the power is of God, and not of vsus. Matth. 21. 16. Out of the mouth of babes and sucklings thou hast perfected praise.

1. To perswade all men if they want the meanes, to seeke to God for them, yea to perswade vsus that hauehave the meanes, to pray for them that want Use 1.the meanes, and cannot feele their owne want, nor pray for themselues: for 1. There is no hope God will saue men without meanes, Rom. 10. 14. How can they beleeue vnlesse they heare: 2. It is the Lord onelyonly that withholdeth the meanes from them, and who onelyonly must giuegive them the meanes whoeuer be the instrument, Matth. 9. 38. He is the Lord of the haruest, and he only must send forth labourers into his haruest. 3. Why doth he withhold the meanes, because he hath no respect to them, nor care of their saluation, Act. 17. 30. The times of this ignorance God regarded not. If men were perswaded of this, they would not liue vnderunder a dumbe Ministry themselues, yea they would pitty them more that doe.

2. To persuade such as enioy the means, yea the best meanes, not to rest in this; or to thinke it sufficient, that they frequent the meanes; but to seeke 2.earnestly to God, both before they come, and after, for his blessing; and to carry themselues with that reuerence and deuotion, while they are in the vse of the meanes, as they may approoue themselues to him; for 1. The best Ministry shall neuer doe thee good, vnlesse the Lord worke with it, as the water of Bethesda (though it had vertue in it, to heale all infirmities) yet it cured none, vntill the Lord had sent his Angell to stirre the water, Iohn p. 2535. 4. so though the Ministry of the Word hauehave a great vertue in it, and be able to saue our soules, Iam. 1. 21. yet can it conuert none, vnlesse the Lord worke with it, 1. Cor. 3. 7. Neither is he that planteth any thing, nor hee that watereth, but God that giueth the increase. 2. If it doe thee no good, it will doe thee hurt, 2. Cor. 2. 16. It is a sauour of death, where it is not a sauour of life. 3. The true cause (as thou hast heard) why thou profitest not, is because the Lord fauoureth thee not; the Lord hath no respect vntounto thee; those whom the Lord loueth, shall profit by the meanes, yea by very weake meanes. Thou hast enioyed great and excellent meanes a long time, and canst not profit by them. Consider the true cause of it, Iohn 8. 47. Yee therefore heare not (that is profitably, for they all heard) because ye are not of God. If men were perswaded of this, they would be troubled for their great vnprofitablenesse; they would be more earnest with God for his blessing vponupon his ordinance

3. To admonish Christians, not to despise the Ministry of the meanest of Gods seruants; but to reuerence Gods ordinance, euen in the weakest 3.Ministry. I speake not this, to countenance and iustifie the Ministry of eueryevery one that taketh vponupon him to preach, or to tye Gods people to rest vponupon them. For I know well: 1. There be many that runne before they bee sent, Ier. 23. 2…. 2. It were as intollerable bondage and tyranny, to binde Gods people to rest vponupon the Ministry of such as cannot instruct them, as it were to compell infants to abide with such nurses, as hauehave neither sucke nor food to giuegive them I dare not condemne such Christians, as hauing Pastours in the places where they liue, of meaner gifts, do desire (so they do without open breach or contempt of the Churches order) to enioy the Ministry of such as hauehave better gifts; and sometimes do leaue their owne, to heare the other; so they do it without contempt of their own Pastours, and without scandall and offence to th…mand their people. Because, 1. That though sundry of the hearers (not of the Scribes and Pharisees onelyonly) but of Iohn the Baptist also did oft frequent Christs Ministery, not onelyonly on other dayes, but euen on Sabbaths also; yet I cannot finde, that our Sauiour did euer blame them for it. 2. Though the Lord doe oft-times worke most mightily by weakest meanes, yet ordinarily and for the most part, as by the wholesomest and best food, he giues the best nourishment; so by the Ministry of them that hauehave the best gifts, he doth most edifie his people. Therefore the great successe of Iohns Ministry is partly ascribed to the excellent gifts God gaue him, and whereby he fitted him for that worke, he shall go before him, in the spirit and power of Elia to turne the hearts of the fathers to the children. Luk. 1. 17. So this is alledged for one cause of the successe 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 Pauls had in Iconium, that they preached in such a manner, so soundly, so substantia…ly, with such euidence of the spirit, Act. 14. 1. They so spake that a great multitude both of the Iewes, and also of the Greekes beleeued. Therefore …aul calleth vponupon Timothy, to stirre vp his gift, 2 Tim. 1. 6. and to giuegive himselfe diligently to study for the increase of his gifts, 1 Tim. 4. 14, 15. and telleth him this was the way, to saue himselfe, and them that heare him, ver. …6. So. Cor. 14 12. He exho…t them to seeke for such gifts, as whereby they might excell to the edifying of the Church. Why (might some hauehave obiected) what needeth this? seeing wee may doe as much by meane, as by excellent gifts? But the Apostle plainely declareth by these exhortations that he was of another minde. 3. EueryEvery Christian hath right and title to the gifts of all Gods seruants, and therefore it is no sinne for them (when conueniently they may) to make their benefit of them, Whether Paul, or Apollo, or Cephas, all are yours, 1. Cor. 3. 22. p. 254yet must eueryevery Christian take heed that he doe not so admire Gods gifts in any, as that he despise the Ministry of the meanest of Gods seruants; nor commend one to the disgracing of others, nor rest or addict himselfe so to one, as that he despise others. This was that sinne, for which the Apostle so taxeth the Corinthians, eueryevery one of you saith, I am of Paul, and I of Apollos, and I of Cephas, 1. Cor. 1. 12, For 1. It is our sinne and shame, and iust cause of humbling to vsus, if we cannot profit by the meanest Minister that God hath sent, ye may all prophecy one by one, that all may learne, and all may be comforted, all may learne by eueryevery one that prophecyeth and preacheth the word soundly, and may receiue comfort and edification by him, 1. Cor. 14. 31. 2. The power of the Ministry dependeth not (as we hauehave heard) on the excellency of the teachers gifts, but vponupon Gods blessing that he hath promised, and is wont to giuegive to his owne ordinance.

4. The fourth and last Vse, is to encourage eueryevery man, in his place, to do his endeauour, to draw others to God, both Ministers, and Masters of families, 4.and priuate Christians also. For, 1. If thou doe preuaile, and God make thee his instrument to conuert but one soule, the comfort, and blessing of it, will be vnspeakeable, Let him know that hee which conuerteth a sinner from the error of his way, shall saue a soule from death, and shall hide a multitude of sins, Iames 5. 20. 2. If thou endeauour it with an honest heart, be thy gifts neuer so weake and meane, thou hast cause to expect Gods blessing, and that thou shalt preuaile with some, 2. Chron. 29. 11. Deale couragiously, and the Lord shall be with the good. An example of this we hauehave in this poore woman. 3. Say thou preuaile with none, yet shall thy endeauour, vsed with a good heart, be eueryevery whit as well accepted of God, and rewarded also, as if thou hadst conuerted many. Thy worke shall bee with the Lord: Esay 49. 4. 2. Cor. 2. 25. For wee are vntounto God a sweet sauour of Christ, in them that are saued and in them that perish.