Lectures Upon John 4, Part 14

Lectures Upon John 4 · Part 14

p. 255THE FIVE AND FIFTIETH LECTVRE, ON IVNE, XXVI. MDCX.

IOH. IIII. XXXI, XXXII, XXXIII, XXXIV.

In the meane while, his Disciples prayed him, saying: Master eate.

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

Therefore said the Disciples one to another, hath any man brought him ought to eate?

Iesus saith vntounto them, my meate is to doe the will of him that sent me, and to finish his worke.

WEe hauehave heard in the former verses, what zeale the Woman of Samaria (being conuerted her selfe) did shew, in seeking the conuersion of all her neighbours, and what a blessing God gaue to her endeauours therein: For (vponupon her perswasion) they went out of the City, and came to Christ. Now in these verses that I hauehave read, and those foure that follow, the Euangelist reporteth the speech, that passed betweene Christ and his Disciples, in the meane time while the woman was in going to call her neighbours, and they in comming out of the City vntounto Christ. And this speech consisteth of two parts. 1. The declaration of our Sauiours zeale, in preferring the worke of his Ministry before his meate and drinke, (contained in these foure verses I hauehave now read vntounto you;) 2. The exhortation that he giueth vntounto his Disciples, to follow his example therein, (in the foure verses following.) And in the first part (the verses I hauehave now read) foure things are noted by the Euangelist: 1. The motion which the Disciples make vntounto him, that hee would eate somewhat, a motion no whit vnfit, or vnseasonable for them to make at this time. For, 1. It was now dinner time, as appeares ver. 6. and his manner was (as it seemes) p. 256to eate two meales in a day, as we reade also that Eliah (notwithstanding his strict course of life) was wont to doe, 1. Kings 17. 6. 2. They perceiued him to be weary, verse 6. and in that respect also to hauehave need of refreshing. 3. They found him to be now at leisure, and free from other imployment 4. They thought they should hauehave gone forward their iourney to Galilee that afternoone, verse 3, 4. 5. They perceiued by him, that (though he was hungry, and had sent them into the Towne to buy meate, yet) now they were come to him with meate, and had set it before him, he had no disposition to eate any, and therefore (out of their duty and louelove vntounto him) they desire him to eate, verse 31.

2. The answer Christ makes vntounto this their motion, verse 32. Hee had meate to eate, that they knew not of. He saith not, that he had eaten already; yet was he (doubtlesse) refreshed, with the paines he had taken, and good he had done already vponupon the Woman of Samaria; but he lookes for a second and a better seruice, and keepes his stomake for it. He knew (and so did not they) what a multitude of the Samaritans were comming towards him.

3 The question which the Disciples had among themselues about this answer their Master had made vntounto them, verse 33. They wondred how he (in that place) should come by meate. Yet (out of the reuerence they beare to his person) they durst not aske him, but only inquired among themselues, how that might be.

4. The manifestation that Christ himselfe maketh of his owne meaning in that answer he had giuen vntounto them, verse 34. The meate he spake of, was 1. To do the will of him that sent him, that is, to instruct and saue soules. 2. To finish his worke. It is my meat (saith Christ) to finish it, to exercise my selfe in it still, euen to the end of my daies. And this he calls his meat. 1. Because of the appetite and desire he had to it, as men hauehave to their meate, he desired nothing so earnestly. 2. Because it refreshed him maruailously; no food, no dainties, were so sweet vntounto him.

The first thing then that in these verses offreth it selfe to our consideration, is this, that the Disciples (out of the louelove and respect they had vntounto our Sauiour) doe mooue and intreat him to eate somewhat, and that he blameth them not for this. From whence we hauehave this to learne.

That though a Christians chiefe care should be for his own soule, and the soules of other men, yet the bodies of men may not be neglected, but must be Doct. ….nourished, and cared for also; especially theirs, whose health and strength may be of most seruice, and vse to God, and his Church. 1. For the care of our selues this way, see a plaine direction giuen vsus by the Apostle, Ephes. 5. 29. No man euer yet hated his owne flesh, but nourisheth and cherisheth it. And 2. For the care we should hauehave of others, it is to be obserued, that when our Sauiour had restored the daughter of Iairus to life, he commanded that something should be giuen her to eate, Mar. 5. 43. and that all those workes of mercy vntounto which the Lord will shew such respect at the day of iudgement, Matth. 25. 42, 4…. are such as had beene shewed vponupon the bodies of Gods seruants. And lastly, for the speciall care should be had of the bodily health, and strength of such, as whose seruice may be of speciall vse to God and his Church: We hauehave a notable example in the care of the Apostle had of Timothy, for Timothy being a young man and vnmarried, for the suppressing of the lusts of youth, and the better obtaining of the gift of continency, did altogether forbeare the drinking of wine, and vsed to drinke water onelyonly, and thereby weakened his stomake, and brought vponupon himselfe many other infirmities. Paul therefore forbids him, 1. Tim. 5. 23. to drinke water any longer, and chargeth him to drinke wine.

p. 257The Reasons of the Doctrine are foure.

1. The commandement of God that forbids vsus to kill and take away the Reasons.life either of our selues or others, Exod. 20. 13. commandeth vsus to vse all good meanes for the preseruing of life both in our selues and others. Our bodies and liues are not our owne to doe with, what we list, but the Lord is the God of our life, Psal. 42. 8. and our bodies are his, and not our owne, as the Apostle speaketh, 1. Cor. 6. 19. 20. and therefore the wrong we doe to our bodies, redoundeth vntounto him.

2. All the creatures of God that serue for the preseruation and health, and comfort of our bodies, are giuen vsus by God, to that end that we might vse and enioy them, and giuegive him praise, I brought you into a plentifull country (saith the Lord, Ier. 2. 7. to eate the fruit thereof, and the goodnesse thereof. And the Apostle, 1. Tim. 6. 17. He giues vsus richly all things to enioy, and 1. Tim. 4. 3. God hath created meates to be receiued with thanksgiuing of them which beleeue and know the truth. And therefore the neglecting to vse them for the comfort of the body, must needs argue vnthankefulnesse vntounto God, and a light esteeme of his goodnesse and bounty.

3. The bodies of Gods seruants 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 honour due vntounto them.

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

The Vse of this Doctrine is: 1. For reproofe of such as in their health Vse.(vponupon pretence of Religion and mortification) neglect and macerate their bodies, and deny them such helpes and comforts as are necessary for them. I grant that it is sometimes profitable and necessary to abridge our selues of the comforts of this life: 1. For the taming and mortifying of the flesh, and bringing of the body in subiection to the soule, I keepe vnderunder my body and bring it into subiection, 1. Cor. 9. 17. 2. For the profession of our repentance and humiliation before God, Ezra did eate no bread, nor drinke water, for he mourned because of the transgression of them that had beene carryed away, Ezra 10. 6. 3. For our helpe in extraordinary prayer, Let them not feede nor drink water, but let man and beast be couered with sackcloth and cry mightily vntounto God, Ion. 3. 7, 8. In which three respects, God inioyned his people to keepe a day of solemne abstinence once eueryevery yeere, though they had no other extraordinary occasion to mooue them to it, Leuit. 23. 29. But euen at such times the Lord requireth vsus to keepe that measure as that we neglect not the health of our bodies, nor make them vnseruiceable vntounto vsus, I will hauehave mercy, and not sacrifice saith the Lord, Matth. 12. 7. And the rather because we are easily drawne to hypocrisie this way, and euen to put holinesse in willworship, and humility, and neglecting of the body, as the Apostle noteth, Colos. 2. 23.

2. For reproofe of such as in their sicknesse refuse or neglect the benefit of Physicke. True it is: 1. That it is the Lord onelyonly, who both sendeth sicknesse vponupon others, and with-holdeth those diseases from vsus and our families that fall vponupon others; and who healeth vsus when we are sicke, whether we hauehave taken Physicke or no; if we recouer our health, it is the Lord that healeth vsus, 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 denyed, but p. 258that he recouereth many out of most dangerous diseases without the helpe of Physicke, when the Lord had promised this as a blessing to such as feare him, and hearken diligently to his voice, that he will bring none of these diseases vponupon them that he hath brought vponupon others, this reason he giueth for it, Exod. 15. 26. For I am the Lord that healeth thee. 2. That some receiue no good by Physicke, because they seeke not first to God, but make an Idol of it, as Asa is noted to hauehave done, 2. Chron. 16. 12. 3. That many receiue hurt by it; because they vse it when they hauehave no need of it; some vse it out of nicenesse and pride, to make themselues fine and beautifull; 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 depriues his good creatures of their vertue to doe good. 4. That the greatest part can receiue no benefit by it, because the couetousnesse of most Physitions barres and excludes them from it. We read of a poore 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 certaine, that many perish before their time, and are guilty of their own death by the wilfull neglect of Physicke. And it is a great sinne for a Christian in a dangerous sicknesse, not to seeke the benefit of Physick, if he may hauehave it: for 1. It is the ordinance God hath appointed for the restoring of health to them that are sicke. God prouided in his law that when any man was hurt by another, 1. Meanes should be vsed that he may be healed, yea throughly healed. 2. That he that had hurt him should be at the whole charge of the cure, Exod. 21. 19. And Ioseph we know kept Physitions of his owne, Gen. 50 2. And the sicke hauehave neede of a Physition, saith our Sauiour, Matth. 9. 12. 2. It being Gods ordinance eueryevery man that needs it, and may hauehave the benefit of it, is bound to vse it, EueryEvery creature is good (saith the Apostle, 1. Tim 4. 4.) and nothing ought to be refused. 3. It is a high degree of sinne (euen a tempting of God) to expect health from God, when we wilfully refuse this meanes, whereby he hath appointed to giuegive vsus health, as our Sauiour saith he should hauehave tempted God if he should hauehave cast himselfe downe from the pinacle of the Temple, in expectation of an extraordinary protection from God when there was an ordinary way from him to come downe by, Mat. 4. 7. It carryes (I know) a great shew of pietie and patience, when men shall say, let the Lord do his will, I commit my selfe into his hands, but this is a high degree of sin.

The Doctrine serueth also for the reproofe of such as by excesse and disorder, doe ouerthrow the health and estate of their bodies, namely such as by 3.pampering of their bodies, do quite ouerthrow them. Such are not onelyonly our common drunkards, but they also that drink more then doth them good, such as vse excesse of wine or strong drinke, 1. Pet. 4 3. that seeke out the strongest drink they can find, and vse to sit long at it, Pro. 23. 30. that count this their glory that they are mighty to drinke wine, and strong to powre in strong drinke, Esay 5. 22. These men are certainely 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 mony neither that they buy it with, but the Lords, she did not know that I gaue her corne & wine & oyle, & multiplyed her siluer & gold, Hos. 2. 8. and the right vse God hath giuen it, for, is 1. The cheering of the spirits of such as are heauy hearted, Pro. …1. 6, 7. 2. That men in the liberall vse of them might serue him with ioyfulnes and gladnes of heart, Deut. 28. 47. But these men abuse them to the disabling of themselues for his seruice, and grow therby profane, and haters of all goodnes: 2. They sin against their neighbours, not onelyonly by euill example, but euen by prouoking God to depriue vsus of our plenty, and to bring a dearth. And that is the cause why p. 259the drunkard is first of all called vponupon to mourne for the dearth that God threatned, Ioel 1. 5. 3. They sinne against their owne soules, by impenitency, that they cannot leaue this sinne; nor so much as discerne it in themselues, though all other men see it and note them for it. Thus the Holy Ghost describeth the drunkard, Pro. 23. 35. They hauehave stricken me, shalt thou say, and I was not sicke, they hauehave beaten me, and I felt it not, when shall I awake? I will seeke it yet againe. 4. They sin against their owne bodies, 1. By bringing vponupon them diseases, Hos. 7. 5. The Princes made him sicke with bottles of wine 2. By making them vnseruiceable to their soules, through a strange sottishnesse they hauehave brought vponupon themselues thereby, Hos. 4. 11. Wine and new wine take away the heart, bereaue them of all vse of their reason and vnderstanding. And it is no small matter (I tell you) to sinne thus euen against their body; for the Apostle aggrauateth this sinne of fornication euen by this argument, 1. Cor. 6. 18. He that committeth fornication, sinneth against his owne body.

Lecture the sixe and fiftieth, Iuly 3. 1610. IOHN IIII. XXXII, XXXIV.

IT followeth that we proceede vntounto the answer which our Sauiour maketh vntounto their motion. And for the better vnderstanding of the words, we must know 1. That the cause why he did now forbeare to eate, was not for that he had no need of meat; for it is certaine, that he was subiect to hunger and thirst, and had as much need of meat and drinke as we hauehave. We reade Matth. 21. 18. that he was hungry in a morning. And at this time also, he was both hungry and thirsty, els would he not hauehave asked water of the Woman to drinke, nor sent his Disciples into the towne to buy victuals.

2. Neither was this the cause why he did forbeare to eate at this time, because he put some holinesse in abstinence; or thought that the seruice hee should doe to his father in instructing the Samaritans, would be euer a whit the more meritorious or acceptable vntounto him, because he did it fasting; or 3. For that he purposed herein to giuegive vntounto his Disciples an example of mortification, and of contempt of these earthly comforts. For 1. Then hee would hauehave vsed thus to abstaine from meat at other times, as well as now. Whereas we doe not reade that euer he was much giuen to fasting. Nay he professeth himselfe to hauehave beene vnlike vntounto Iohn the Baptist, euen in this point, the Sonne of man came eating and drinking saith he, Matth. 11. 19. yea he was wont to take the benefit of Gods creatures; not of such onelyonly as serue for mans necessity, but of such also as God hath giuen vsus for our delight. It was noted of him by his carping enemies that he was wont to drinke wine, Luke 7. 34. And it is said of him twice, that he suffered his feet to be annointed with very precious oyntment, Luke 7. 38. and Iohn 12. 3. 5. neither refused he to goe to feasts when he was bidden; no not vponupon the Sabbath day, Luke 14. 1. And for his Disciples, we know there was offence taken at him, because he did not teach them to fast, Luke 5. 33. Why then doth he forbeare his meate at this time? surely because he would not let slip a notable occasion and opportunity of winning soules to God, which he knew was now to be offered vntounto him. Hee 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 p. 260him as much as any meat, can doe him that stands most in need of it; and that was to winne and conuert soules vntounto God. Why but (may some say) he might hauehave eaten somewhat in the meane while, in the space wherein the woman was going to fetch her neighbours, and they in comming out of the City vntounto him. So that his eating of somewhat, need hauehave beene no hinderance to that good worke he so much desired to do, but a furtherance rather vntounto it. I answer, it is true, he might hauehave done so, but his heart was so taken vp 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 ioyfull expectation of their comming, and of the good he knew he should hauehave occasion to doe, as it made him quite to forget all hunger and thirst. Now that we may receiue our instruction from this notable example of our Sauiours zeale, which is here set forth for our imitation, let vsus obserue these three points in it. 1. That he is so carefull to take the occasion and opportunity Obseru.that is here offered of inlarging his Fathers Kingdome, that (though he was hungry) he neglects his meat for it. 2. That he calls this his meate, to doe the will of his Father, in instructing and conuerting of men. 3. That (though he had time to eate without any hinderance vntounto that worke) yet the care he had of this businesse, and ioy he conceiued in the expectation of the good hee was to doe, 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 Lords businesse, Doct. 2.zealous in seruing God, and seeking to honour him. It is not sufficient to a mans comfort, that he hath professed the truth, serued God in his calling, done the duties God hath required of him, vnlesse he hauehave done it with a zealous heart, and earnest affection. This is required of vsus that would approoue our selues to God in preaching of his Word. Apollos is commended for this, Acts 18. 25. that being feruent in the spirit hee taught diligently the things of the Lord, This is required in them that heare the Word, Luke 24. 32. Did not our hearts burne within vsus when hee opened to vsus the Scriptures. This is required of them that would pray with comfort, Iames 5. 16. The effectuall feruent prayer, of a righteous man auaileth much. This is required in eueryevery part of that seruice that we doe vntounto God, we must be Rom. 12. 11. Feruent in spirit seruing the Lord. Yea this is in generall required of vsus in our whole profession and practise of Religion, Tit. 2. 14, Christ gaue himselfe for vsus to purifie to himselfe a peculiar people zealous of good workes. Therefore it is noted to the praise of Iehosaphat, that hee lift vp his heart to the waies of the Lord, 2. Chron. 17. 6. And of Hezechia it is said, that in all the workes he began for the seruice of the house of God, to seeke his god, hee did it with all his heart and prospered, 2. Chron. 31. 31. And of Iosiah, that he turned to the Lord with all his heart, and with all his soule, and with all his might. 2. King. 23. 25. They maintained and held out the profession and practise of Gods pure Religion with great zeale and earnestnesse of affection.

The Reasons and grounds of the Doctrine are principally three.Reason. 1.

1. EueryEvery one that lookes to be saued by Christ, must be a follower of Christ, He that saith he abideth in him (saith the Apostle, 1. Iohn 2. 6.) must himselfe walke also, euen as he walked. The best euidence that we can hauehave, that we remaine in him, is when we are conformed vntounto his example, and by his spirit made like vntounto him. 2. The Lord cannot abide such as 2.serue him without zeale. This is plaine 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 lukewarme: 2. That he will spue such a one out of his p. 261mouth; yea he threatneth the Church of Ephesus, that because she had lost her first louelove, her zeale that once she had, he would come against her shortly, and remooue her candlesticke, if she did not repent and amend this fault. Reu. 2. 5. 3. The Spirit of God is said to be like vntounto fire, in all them that hauehave receiued 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 3.be baptized with the Holy Ghost, and with fire, Matth. 3. 11. and where fire is, there must needes be some heate.

The Vse of this Doctrine is.

1. To conuince a great error in iudgement that is common in the world. Vse 1.We see this is held as a perfect definition of a good Protestant, that he is a man found in iudgement, and in the knowledge of the truth, but not forward nor zealous either in the profession or practise of it: yea it is counted the wisedome of a Christian, and euen of a Minister too, to be a moderate man in Religion, not forward, nor hot, nor zealous in it. Whereas we hauehave heard, that such as are regenerate, and hauehave Gods Spirit, cannot be without this heate and zeale: 2. That in Gods account, neither Papist nor Turke is in so bad an estate, in some respect, as the Gospeller is that is void of zeale: 3. That God hath threatned to depriue them of the Gospell that professe it without zealous louelove vntounto it.

2. To exhort vsus to examine our selues well whether there be any true zeale in vsus, yea or no, that if we want it, we may be humbled and seeke 2.to God for it, if we hauehave had it, and now begin to waxe cold, and to decay in it, we may striue against our coldnesse and lukewarmenesse, and labour to recouer our selues, and to stirre vp that good gift of God that is ready to dye. If we hauehave it, we may be thankfull to God for it, and striue to nourish and maintaine it by all good meanes. And for our helpe herein: I will shew you the properties of true zeale, as they are described vntounto vsus in this example of our Sauiour here, which we are bound to imitate and conforme our selues vntounto.

He that hath true zeale, serues God desirously and willingly. He gladly takes, and will not let slip any opportunity of doing good. That 1. Prop.was one cause why our Sauiour saith here, it was his meate to doe his Fathers will. It is vsuall (we know) in Scriptures, to expresse an earnest desire we hauehave or should hauehave to any thing, by the Metaphor of hunger and thirst, Matth. 5. 6. as wee say in our Prouerbe, wee would doe such a thing as willingly as we would eate, when we are hungrie.

Let vsus that are Ministers examine our selues by this.

1. A Minister can hauehave no good assurance, that God euer called him, or will worke with him, vnlesse he can finde that the thing that mooued 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 worke. It is true indeed, that the best of Gods seruants hauehave beene at the first exceedingly vnwilling and backeward; but before they hauehave entered vponupon this function, they hauehave beene made by Gods Spirit maruellously willing and desirous to be imployed in it. When the Prophet Esay (who had beene a little before greatly deiected in the sense of his owne vnworthinesse and vnfitnesse to this function, Esay 6. 5.) heard the Lord say, verse 8. Whom shall I send? or who shall goe for vsus? 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 eueryevery one whose heart stirred him vp to come vntounto the worke to doe it. Yea, this zealous desire to doe good must be in a Minister at all times, when he p. 262goeth about the Lords worke; he must goe to it as willingly, as he goeth to his meat, when he is hungry, Feede the Flocke 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 seruant 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 doe it not willingly, if the thing that mooues him to it, be not this desire to doe good, he can expect no blessing vponupon his labours. Though I preach the Gospell (saith he, 1. Cor. 9. 16. 17.) I hauehave nothing to glory of, if I doe this thing willingly I hauehave a reward. Behold then one chiefe cause, why the Ministry of the Word doth so little good in many places, and is so vnfruitfull, as if the Lord had euen commanded the clouds to raine no more vponupon it, as he speaketh, Esay 5. 12. Surely, many that hauehave excellent gifts, hauehave had other ends in entring into this calling; the desire they had to doe this worthy worke, mooued them not to be Ministers. And therefore seeing the Lord neuer sent them, what maruell is it, though he worke not with them? yea this should make the best of vsus ashamed, for that we hauehave beene no more apt to teach; but hauehave gone so heauily about the Lords worke, as if we had done it by constraint onelyonly. To this (certainely) we may impute the small fruit of our labours; and therefore we should hereafter labour and striue against it.

2. By this property also must eueryevery one of Gods people try themselues, euen by that willingnesse and vnfained desire that is in them to serue God, and to enlarge his kingdome.

The faithfull are oft described by this property, and hauehave reioyced and found comfort in this, that though their ability to do God seruice hath beene slender, yet they hauehave had an earnest desire to doe it: their desire and will hath beene farre aboue their ability this way. I desired to doe thy will O my God, saith Dauid, Psal. 40. 8. and the Church, Esay 26. 8. The desire of our soule is to thy name. Hearken (saith he, Neh. 1. 11.) to the prayer of thy seruants that desire to feare thy name. We should goe to prayer, to the hearing and reading of the Word, and to eueryevery duty of Gods seruice, as willingly and desirously as we goe to our meat, when we are hungry. Thy people come willingly (saith the Prophet, Psal. 110. 3.) At the time of assembling we should thinke 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 iustly blame himselfe in this? we doe all things in Gods seruice, as by constraint, and are haled to them, as the Beare to the stake. Well, learne to acknowledge this to be thy great corruption, bewaile it, and striue against it.

Lecture the seuen and fiftieth, Iuly 10. 1610. IOHN IIII. XXXII, XXXIV.

FOlloweth the 2. Property of true zeale. He that hath true zeale, takes delight, 2. Prop.and findes comfort in seruing God. This is a second reason (as we hauehave heard) why Christ calls it here his meat to doe his Fathers will. Meat (by the ordinary blessing of God) satisfieth a man, and comforteth him; it refresheth and reuiueth his spirits: When Ionathan (hauing beene long fasting) had eaten a little, his eyes receiued sight, 1. Sam. 14. 27. And it is said of the poore Aegyptian seruant, that had neither eate nor drunke in three daies, that when Dauid had giuen him somewhat to eate, 1. Sam. 30. 12. his spirit p. 263came againe to him. And therefore Christ calls this here his meat, because it euen did him good, satisfied, refreshed, and delighted him maruailously to doe the will of him that sent him; no food, no dainties were so sweet vntounto him. This is that that Salomon speaketh, Pro. 21. 15. It is ioy to the iust to doe iudgement.

True it is, that the best of Gods seruants want this ioy and gladnesse of heart in Gods seruice, sometimes; and that is the cause why that prayer is so often vsed, 2. Chron. 6. 4. Let thy Saints reioyce in goodnesse, Psal. 7. 11. Let them that louelove thy name, be ioyfull in thee, Psal. 70. 4. Let all those that seeke thee, bee glad and reioyce in thee. But this is 1. OnelyOnly in the time of tentation, when the light of Gods countenance is hidden from them, and they want the feeling of his fauour: 2. It is but from the flesh and vnregenerate part, that they are so vncomfortable; 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 signe, that they are not satisfied with ought they doe in Gods seruice, if they feele not ioy and comfort in it. And whatsoeuer they doe, if they feele they do it with an vpright heart they reioyce in it, as they did, 1. Chron. 29. 9. This you shall finde obserued by the Holy Ghost, and commended in Gods seruants, as a notable signe of their zeale, and of the vprightnes of their hearts, that Gods seruice was as meate and drinke vntounto them, they tooke great comfort and delight in it. Dauid reports that he and the rest of Gods people with him, were wont to goe towards Gods house, With the voice of singing and prayse, as a multitude that keepeth a feast, Psal. 42. 4. And so he stirres vp all Gods people to doe, Psal 120. 2. Serue the Lord with gladnesse, come before him with ioyfulnesse. So it is said of eueryevery part of Gods seruice, that Gods people hauehave found ioy and comfort in it. Of Abraham, Isaac, and Iacob it is said, Heb. 11. 1…. That when God preached the Gospell and the promises of saluation by Christ vntounto them, they receiued them thankefully, saluted and welcomed them, they ioyed in them. And of three thousand that Peter conuerted, it is said, Acts 2. 4…. That they receiued the word gladly. That hearer heares with zeale, that can doe so.

It is said likewise of the faithfull that they found great comfort and ioy in prayer. It is said of Dauid, that as in all his heauinesse and extremity, his manner was to betake himselfe to prayer, Psal. 109. 4 so that he was wont to find exceeding ioy and comfort in it; when he maketh mention how in his great affliction, he betooke himselfe to prayer, Psal. 30. 8, 9, 10. He tells vsus, verse 11. what comfort he found in it, Thou hast turned for me my mourning into dancing, thou hast put of my sackcloath, and girded me with gladnesse, according to that promise made vntounto the faithfull, Esay. 56. 7. I will make them ioyfull in my house of prayer.

Thus hauehave they ioyed also in the receiuing of the Sacrament, 2. Chron. 30. 21. They kept the feast of vnleauened bread with great gladnesse, which is also againe repeated ver. 25, 26. The like is also reported of the Passeouer that was kept in Ezraes time, Ezra 6. 22. they kept the feast of vnleauened bread with ioy, for the Lord had made them ioyfull.

Yea euen in giuing of almes for the reliefe of Gods seruants, the faithfull hauehave found great ioy. Thus the Apostle reporteth of the Macedonians, 2. Cor. 8. 2. In great tryall of affliction their ioy abounded, and their most extreame pouerty abounded vntounto their rich liberality. It was a great comfort vntounto them, that God had giuen them a heart to shew such louelove vntounto his Saints.

To conclude, this is obserued to the praise of Gods seruants, that as they were wont to come to Gods house as to a feast, so were they also wont to goe away from it as from a feast, refreshed and comforted in their soules. p. 264They found such sound and lasting comfort in Gods House, and in all the parts of Gods worship, as they were wont to goe from it with ioy. And the comfort they found in it, wrought in them a louelove vntounto it, and a desire to frequent it often. It is said of Gods people, Neh. 8. 12. that after Gods seruice was finished, they shewed a great deale of ioy, because they had vnderstood the words that had beene declared vntounto them by the Leuites. And when Dauid professeth, Psol. 84. 1, 2. That his soul: longed, and euen fainted for the Courts of the Lord, his heart and his flesh cryed out for the liuing God. He giues this for the reason of it, because he had found such sweetnesse and comfort in Gods worship and ordinances there, Oh how amiable (saith he) are thy Tabernacles O Lord of Hosts.

The Vse of all this that hath beene said of this second property of true zeale, is 1. For reproofe. Is this a note of one that serues God with true zeale, Use ….when the seruice of God is as meat and drinke vntounto him? when it doth him good at the heart, and euen refresheth him, he finds ioy and comfort in it? Then surely hauehave we all cause of shame and humbling, cause to suspect that we are no better then Laodiceans, lukewarme 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. Doe wee come to Gods House as to a feast? Truely some do, some goe further to a Sermon, and with more gladnesse of heart then euer they did to a feast. But the most goe to Gods house as vntounto ward children goe to Schoole; or as malefactours that are vnderunder baile, goe vntounto the Assises; they must needs goe, but they goe with no ioy. 2. Can we say we hauehave found comfort in eueryevery part of Gods seruice? many cannot tarry till all be done, but by their going out, proclaime to the whole Congregation, that they account it a wearinesse 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 tryall of their countenance testifieth against them, that they heare with no ioy, they are so drowsie, they looke so heauily, as a man may easily discerne by their very lookes, that they feele no sweetnesse nor sauour in any thing that they heare. It is said of a poore lame man, Acts 14. 9. that hee heard Paul preach with so ioyfull and cheerefull a countenance, that Paul beholding him, perceiued by his very countenance, that he had faith to be healed. True it is, that Paul could see further then any of vsus, yet may we also giuegive a great ghesse, when you heare with any spirit and affection, euen by your lookes, and hauehave cause giuen vsus thereby, many times to wish, that either you would heare with more cheerefulnesse, or that you would sit behind vsus, that you may not grieue and discourage vsus, in the worke of our Ministry as you doe. 3. A third signe, that many take no co… in Gods Word, is this, that (whereas Gods seruants as we hauehave heard, vse to goe away from the hearing of the Word more comfortable, then they came vntounto it, and louelove … it, and the messengers of God, from whom they receiued it, much … then they did before) these men seldome or neuer goe 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 hauehave 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 rayled vponupon the… … …urely if any Preacher doe so, he shall beare his condemnation, If … (saith the Apostle, 1. Pet. 4 11. let him speake as the oracles of God. … is vsually a slander. Many will obiect against the Preacher thus, I know he meant me: yea he so…spake, as many in the Church knew hee meant me: and what call you this but malice? if he had loued me, he would hauehave told me in priuate. To these men I say: 1. A Minister is not bound in p. 265reproouing sinne to beate the ayre, but he may in his reproofes meane and intend to touch such as heare him: yea it is his duty to bring his doctrine home as particularly as he can to the conscience of eueryevery one that heares him, like a good steward to giuegive vntounto eueryevery one his owne portion, Luke 12. 42.

2. Admit he had spoken out of malice, yet if he hauehave spoken nothing but vponupon good warrant of Gods Word, and thy heart be so disquieted by it, surely thy case is fearefull; Gods people hauehave euer beene wont to finde comfort in his Word, euen in that part of it, that hath most galled them, by discouering to them their sinnes: Let the righteous smite me (saith Dauid, Psal. 141. 5.) it shall be a kindnesse, and let him reprooue me, it shall be as an excellent oyle. 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 finde company of thine owne minde; that will take thy part in railing and scorning of the Preacher, thou shouldst not know what to doe; surely thy case is fearefull? If thou hadst any grace in thy heart, the Word of God would not be so bitter vntounto thee. Doe not my words (saith the Lord, Mic. 2. 7.) doe good to him that walketh uprightly. Doe they not doe him good at the heart, do they not cheere and comfort him? and because thou maist the better discerne of thine owne case in another mans person then in thine owne, I will shew 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 Gods worship in a rage, and hi… countenance fell downe. Ahab was such a one as thou art, for he because Eliah and Micaiah dealt faithfully with him in their Ministry, and effectually discouered to him his sins, went neuer 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 diuels 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 euer a word, or once medled with him. Finally the cursed Iewes 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 vponupon him with their teeth.

Lastly, this serueth to discouer the sinne of such as are alwaies discontented with the length of the Sabbath, and grudge that the Lord should hauehave one whole day in a weeke allowed vntounto him: That would hauehave the Sabbath day but foure houres long at the most, euen no longer then the time is that is spent at Church vponupon that day. That say in their hearts, as Amos 8. 5. When will the Sabbath be done, that wee may set forth wheat, making the Ephah small and the Shekell great, and with them, Mal. 1. 3. Behold what a wearines is it▪ What a tedious thing is it to keepe a Sabbath for a whole day? whereas God hath expresly commanded, Exod 20. 10. That on the seuenth … should doe no manner of worke, but keepe it holy vntounto him, … giuen sixe dayes to doe all that we hauehave to doe in, and euen on the Sabbath (on his owne seuenth part of the weeke) allowed vsus to doe workes of present necessity. And what is the true cause why the Sabbath seemes to vsus so long a day aboue any other? Surely because we take no delight in it, nor in the workes and duties of it: we doe not call the Sabbath a delight; as we ought to doe, Esay 58. 1….

The second Vse, that this which we hauehave heard of the second property 2.of … zeale serueth vntounto, is to exhort all Gods seruants to striue against that vncheerefulnesse that they are so much subiect vntounto, and to labour to serue God with ioy and gladnesse of heart: Say vntounto thy soule as Dauid did, Psal 42. 11. Why art thou so heauy O my soule, and why art thou so disquieted p. 266within me. Know thou, that euen when thou hast most cause to be humbled and deiected in thy selfe through any affliction, either outward or inward, yet euen then thou art bound to striue against thy vncheerefulnesse, when thou goest to doe any seruice vntounto God, euen in thy trembling thou shouldest reioyce, Psal. 2. 11.

Consider with thy selfe how great reason thou hast to doe so.

1. No seruice pleaseth God so well, as that which his people doe performe cheerefully and with ioy, Deut. 28. 47, 48. Because thou seruedst not the Lord thy God with ioyfulnesse and with gladnesse of heart for the abundance of all things, therefore thou shalt serue thine enemies which the Lord shall send against thee.

2. The Lord is not so strict and seuere, as to reiect the seruice that with a good heart we doe vntounto him, for the infirmities and failings that he doth discerne in it, but delights in it notwithstanding, Let me heare thy voice, for sweet is thy voice, Cant. 2. 14. And this is a iust cause of encouragement to all that feare God, not onelyonly to doe seruice vntounto him, but to doe it cheerefully and with gladnesse of heart. As for me (saith Dauid, Psal. 5. 7.) I will come into thy house in the multitude of thy mercy, and 130. 3. 4. If thou Lord shouldst marke iniquities, O Lord who should stand? But there is forgiuenesse with thee that thou maist be feared.

3. Thou hast cause to doubt the soundnesse of thy heart, if thou canst finde no sweetnesse nor comfort in Gods Word and worship, for of the godly and vpright-hearted it is oft noted, that the Word of God was sweeter to them then the hony or the hony combe, Psalme. 9. 10. That they reioyced, because with an vpright heart they had offered willingly vntounto the Lord, 1. Chron. 29. 9. The righteous shall be glad in the Lord, and shall trust in him, and all the vpright in heart shall glory, Psal. 64. 10.

Lecture the eight and fiftieth, Iuly 17. 1610. IOHN IIII. XXXII, XXXIV.

FOlloweth the third Property of true zeale to be obserued in this example of our blessed Sauiour. He that hath true zeale, reioyceth in the zeale and forwardnesse of others: For this was (as we heard) one cause that made our Sauiour to forget both hunger and thirst at this time, euen the ioy that he conceiued, in foreseeing the readinesse and forwardnesse of the Samaritanes, in comming vntounto him at this motion, and perswasion of the Woman. And this he more plainely expresseth in that speech which he vsed to his Disciples verse 35. Lift vp your eyes, and looke on the regions, for they are white already vntounto haruest. See this truth confirmed by the example of others of Gods seruants in fiue degrees.

1. They hauehave ioyed greatly in the grace that they hauehave seene in others. Thus did the Apostle Iohn, 2. Iohn 4. I reioyced greatly, that I found of thy children walking in the truth, and 3. Iohn 4. I hauehave no greater ioy then to heare that my sonnes walke in verity.

2. They hauehave held themselues bound to giuegive hearty thankes to God for this; euen as if they had themselues receiued some great benefit by it: Thus Paul, Ephes. 1. 16. after he had heard of their faith and louelove, hee ceased not to giuegive thankes for them. The like we shall finde, Phil. 4. 1, 3. and Philemon 4. Yea he professeth, 1. Thess. 3. 9. that he was so affected with ioy for this, that p. 267he knew not how to be sufficiently thankefull vntounto 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 euen comfort and reuiue him, 1. Thess. 3. 6, 7.

3. Yea (aboue all the graces they hauehave discerned in others) they hauehave most reioyced, and praised God for this, when they hauehave seene men zealous and forward. Dauid professeth, that the more any of the Saints did excell in grace, the more he delighted in them, Psal. 16. 3. Paul when he had said that he, Siluanus and Timothy, ought alwaies to praise God for the Thessalonians, giueth this for the reason, because their faith did grow exceedingly, 2. Thess. 1. 3.

4. They hauehave beene wont to reioyce, not onelyonly for the grace they hauehave discerned, in such as hauehave beene conuerted by their owne Ministry (for this might grow from selfe-louelove, because 1. That the good we know, we hauehave done by our Ministry, is our best defence against wicked men, Sathan and our owne conscience, 1 Cor. 9. 2, 3. 2. The more good we hauehave done, the more grace men hauehave receiued by our Ministry, the greater shall our reward be, he that (by imploying his pound) gained vntounto his master fiue pounds, was made ruler ouer fiue cities, Luke. 19. 19. and he that gained ten, ouer 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 ioy, and crowne of reioycing euen in the presence of Christ, 1. Thess. 2. 19.) but they hauehave reioyced thus in the grace they hauehave seene or heard of in any others, As Paul doth in that grace that was in the Romanes, Rom. 1. 8. and 16. 19 and in the Colossians, Col. 1. 3.

5. Yea they hauehave done thus; when themselues (in the iudgement of flesh and bloud) hauehave become loosers by it; when the forwardnesse and zeale of others could not choose but tend (in some sort) to their owne disgrace, yet they hauehave reioyced in it. This was a notable tryall of their zeale. When Moses (that had beene the onelyonly Prophet and man of fame in Gods Church) seeth Eldad and Medad (obscure men) receiue of the same spirit that himselfe had, prophesy as well as himselfe, hauehave eueryevery whit as good a gift, and likely to be as well thought of in the Church as himselfe (if not better) he was neuer a whit discontented at it (though Ioshua enuyed this himselfe, and prouoked him to doe so too) but he reioyced at it and checked Ioshua, and wished that all the Lords people were Prophets as well as he, Numb. 11. 29. It is to a carnall Professour, a matter of great discontentment, when he seeth such as were very lewd before, become as forward in Religion as himselfe, that hath professed the Gospell many yeares; or when he seeth such as are young, and newly crept out of the shell, as forward as himselfe. Nothing fretted the wicked Iewes so much as this, when they heard Paul say he had a calling from God to preach to the Gentiles, they cryed, Away with such a fellow from the earth, for it is not fit that hee should liue, Acts 22. 21, 22. This was that, that vexed the elder brother of the Prodigall sonne, Luke 15. 28, 29. So when the chiefe Priests and Scribes saw the children so zealous, and heard them cry Hosanna the sonne of Dauid, they disdained, Matth 21. 15. But there is a quite contrary disposition in all that truely feare God; they count it no disparagement to see any (how young soeuer they be, how wicked soeuer they hauehave beene) to become as forward in goodnesse as themselues, but they reioyce in it. Paul and Barnabas in eueryevery place as they went, betweene Antioch and Ierusalem, declared to the beleeuing Iewes, the conuersion of the Gentiles (as the best newes they could bring them) and it is said, they brought thereby great ioy to all the brethren, Acts 15. 3. Yea Gods seruants hauehave beene wont p. 268to reioyce to see others more forward then themselues; yea though they hauehave beene their inferiours. See this in Dauid, He was glad when the people prouoked him vntounto forwardnesse, and said vntounto him, Let vsus goe into the House of the Lord, Psal. 122. 1. And Iohn 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 neuer troubled him, he neuer rated them for it, (no though he were prouoked to it by some that were a little too iealous of his credit, Ioh. 3. 26.) but he reioyced in it, and verse 24. This (he saith) fulfilled his ioy.

The Vse of this point is first for tryall and examination of eueryevery one of Use 1.our hearts. If we professe the truth and be but lukewarme, hauehave no zeale, we are in worse case then they that are starke cold. Let vsus try by this propertie, whether there be any zeale in vsus or no. Doe we thus reioyce in the grace we see in others? doth it doe vsus good to see or heare of the increase of Gods Church? Doe we thanke God for it? Doe we delight in a man, and louelove him the more, the more forward and zealous he is? Surely, the most of vsus will hardly be able to finde this in our selues: yea many are so farre from that; as they disdaine to see others forwarder then themselues, and fret at nothing so much, as at the zeale they see in others. The onelyonly true cause of that hatred many beare to Gods people, is their zeale, because they follow goodnesse, Psal 38. 30. Many hauehave that accursed humour in them which Sanballat is noted for, Neh. 4. 1. He was angry and sore grieued to see the walls of Ierusalem builded. And they fret to see Gods Church grow and increase.

See this humour also in the wretched Pharisees; the peoples zeale in following Christ vexed them, and was the chiefe cause of their practises against him, Marke 11. 18. They sought how they might destroy him, for they feared him because all the people were astonied at his doctrine.

The second Vse shall be to resolue vsus in a case of conscience, that concerneth 2.many of you; what we are to thinke of the people that goe from their owne Pastours to heare others.

This I had occasion to speake of, not long since; but I was not well vnderstood then by some; and therefore intend now to deliuer my See Lect. 54.minde more fully and plainely for the resoluing of this doubt. And to this purpose, somewhat must be said, First, to the people that vse to leaue their owne Pastours: 2. To the Pastours that are so left by their people.

To the people I say: 1. If thy owne Pastour be a man whose gift is approoued by Gods Church, and one who is conscionable in his place, and of Cautiōs.vnblameable life; though his gifts be farre inferiour to some others; yet take heed thou leaue him not at any time with contempt of his Ministrie. And then thou contemnest his Ministry when thou speakest or thinkest thus in thy heart, alas he is no body, a good honest man, but he hath no gifts, I cannot profit by him. Marke the reasons why you may not doe this: 1. A man may be a true Minister, though his gifts be farre inferiour to many others, Matth. 25. 15. The Lord gaue to one of his seruants fiue Talents, to another but two, to another but one.

The Apostle vseth this as a reason to perswade all the members of the Church to vnity, that they of meaner gifts might not enuy them that had better, nor they of better gifts despise them that had meaner, Ephesians 4. 7. To eueryevery one of vsus is giuen grace according to the measure of the gift of Christ.

p. 2692. If thy Pastour be a true Minister of Christ, and can preach the Gospell in any true measure, thou art bound to louelove him, and reuerence him, and thanke 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 feare (take heed you wrong him not, disgrace him not) for hee worketh the worke of the Lord euen as I doe, as well as I. This is that the Apostle speaketh, 1. Thess. 5. 13. HaueHave them in singular louelove for their workes sake, and Rom. 10. 15. If he bring to vsus the glad tidings of peace, the glad tidings of good things, his feet must be beautifull in our eyes. On the other side, the contempt done to the Ministry of the meanest of Gods seruants, reacheth vntounto Christ himselfe, Luke 10. 16. hee that despiseth you despiseth mee.

3. If thy Pastour be a true Minister of Christ, and hauehave receiued a gift, then (doubtlesse) thou mayst profit by him, if the fault be not in thy selfe, 1. Cor. 12. 7. The manifestation of the spirit is giuen to eueryevery man to profit withall, and yee may all prophesy one by one, that all may learne, and all may bee comforted, 1. Cor. 14. 3…. The best Christian that is, may profit by the meanest of Gods seruants. Paul professeth this was one cause why he so earnestly desired to come to the Romanes, that he might receiue some good, some increase of faith euen from them, Rom. 1. 12. And I am perswaded, there is neuer a Minister, that is of the most excellent gifts (if he hauehave a godly heart) but he can truely say, he neuer heard any faithfull Minister in his life, that was so meane, but he could discerne some gift in him, that was wanting in himselfe, and could receiue some profit by him.

4. The fruit and profit that is to be receiued from the Ministry, depends not onelyonly, nor chiefly vponupon the gifts of the man that preacheth, but vponupon the blessing, that God is pleased to giuegive vntounto his owne ordinance. Who then is Paul? and who is Apollo? but Ministers by whom yee beleeued, euen as the Lord gaue to eueryevery man. I hauehave planted, Apollo watered, but God gaue the increase. So then, neither is he that planted any thing, nor he that watereth, but God that giueth the increase. Now he that planteth, and hee that watereth are one, 1. Corinthians 3. 5, 6, 7, 8. And God doth oft giuegive a greater blessing to weaker then to stronger meanes, as wee hauehave heard not long since. So that thou must depend vponupon God for his blessing on his ordinance, rather then vponupon the gifts of the teacher. And consider, the fault Lect. 54.may be rather in thy selfe, 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 preiudice, without any reuerence and delight vntounto it, and doest scarse acknowledge Gods ordinance in it, nor euer seeke to God for his blessing vponupon it.

Secondly, no Christian may vsually and ordinarily leaue his owne Pastour (who is so qualified, as in the beginning of the first caution is set downe) to 2.heare another of better gifts; for 1. As it is the ordinance of God, that eueryevery Pastour should hauehave his own flocke to attend, and take heed vntounto, the Apostles ordained Elders in eueryevery congregation, Act. 14. 23. (neither is that excuse of some ought worth, that they are not tyed to one Parish, but Ministers of the Church of England, so as wheresoeuer they are, they cannot iustly be called non-residents from their flocke) so is it Gods ordinance, that eueryevery one of Gods people, should hauehave a Pastour of his owne to depend vponupon, 1. Pet. 5. 3. Now he cannot be said to depend vponupon his Pastors Ministry, that doth ordinarily and vsually leaue it, and goe to another.

2. It is also Gods ordinance (as it is agreeable to good order) that Christians should be distinguished, and sorted into Congregations, according p. 270to their dwellings; that they that dwell next together, should be of the same Congregation, and from hence the name Paroichia first came. This may appeare by the generall 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 reade, that Paul left Titus in Creta, to ordaine Elders in eueryevery city, they that liued together in the same towne, should be vnderunder the charge of the same Elder, Tit. 1. 5. He onelyonly maketh right vse of the benefit of hearing such as hauehave more excellent gifts then his owne Pastour, as learneth thereby to like his owne Pastour the better, and to profit more by him. The excellent gifts God hath bestowed on others in this case, may fitly be resembled vntounto Physicke. They vse Physicke well, and are blessed in the vse 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 vse it so oft, as that their stomacke is thereby ouerthrowne, and they made vnable to feede on their ordinary foode, abuse this good ordinance of God, and finde not his blessing, but his curse in it. So doe many abuse this, that they should vse as Physicke for their soule. After they hauehave heard a while, a man of excellent gifts; they begin to distaste the Ministry of their ordinarie Pastours; and can like of none, profit by none, vnlesse they be of rare and excellent gifts: yea they become at length like vntounto those, who by accustoming themselues, to drinke hot and strong waters, bring their stomacke to that passe, that they can finde no relish in any drinke or water be it neuer so hot or strong.

3. He that leaueth his owne Pastour to heare another, must be carefull 3.to approoue his heart to God, that he seeke nothing in it but sound edification onelyonly, he goeth to the other onelyonly, because he findeth he can profit in knowledge, or faith, or sanctification, by him more, then by his owne Pastour. This caution will be found very necessary, if wee consider the great want of iudgement that appeareth in Christians, in the choise they make of their teachers, and applause they giuegive vntounto them. Some admire and follow another, rather then their owne Pastour, because hee can make more ostentation of eloquence, and reading, and learning, and such like humane gifts; then their owne Pastour doth. So the Corinthians preferred sundry teachers they had before Paul, which makes him enter into these termes of comparison, and commendation of his owne gifts, I suppose, I was not a whit behind the very chiefe Apostles; But though I be rude in speech, yet not in knowledge; but wee hauehave beene throughly made manifest to you in all things, 2. Cor. 11. 5, 6. Some leaue their owne Pastour, and goe to others, onelyonly for varieties sake. Say their owne hauehave neuer so excellent gifts, yet can they not like any one man long, they hauehave itching eares, and must hauehave an heape of teachers, 2. Timothy 4. 3. Some preferre others before their owne Pastours, onelyonly because they shew more zeale in their, voice, and gesture, and phrase of speech, and manner of deliuery; though (haply) the Doctrine it selfe be nothing so wholesome, or powerfull, or fit to edifie their conscience, as the Doctrine of their owne Pastour is. These, though they be the best of the three sorts, and pretend much louelove and zeale, yet we may wish to them more knowledge and iudgement, as the Apostle doth, I pray (saith he) that your louelove may abound more and more in knowledge and in all iudgement, Philippians 1. 9. Some dislike their owne Pastour, because (as hee knowes them better then a stranger, so) he vseth in his Ministry to meet oftner with them, then a stranger can doe, which is indeed a chiefe thing wherein the faithfulnesse of a Minister may be seene, Preach the Word (saith the Apostle) bee instant in p. 271season, and out of season, reprooue, rebuke, exhort, 2. Timothy 4. 3. and for this cause they hate him as Ahab did Eliah and Micaiah, …. Kings 22. 8. and 2…. 20.

4. When thou doest leaue thine owne Pastour and goe to another, though thou doe it in vprightnesse of heart, onelyonly in a desire to edifie thy 4.selfe, yet must thou seeke to doe it with the consent, and good leaue and liking of thine owne Pastour: for 1. Thou must acknowledge that by Gods ordinance thou ow…st a duty to him, as to thy superiour, in the things that belong to thy soule, Know them which labour among you and are ouer you in the Lord, …. Thess 5. 1…. 2. Thou art bound to seeke his comfort, and to giuegive him all good incouragement, that he may doe the worke of his Ministry with ioy and cheerefulnesse, Heb. 13. 17. And these are the cautions which the hearer that would with comfort, and Gods allowance, leaue his owne Pastour to heare another, must obserue.

Now to those Pastours that are thus left of their people, three directions I hauehave to giuegive.

1. If thou know any that (out of a factious humour, and in contempt of thy Ministry without a sincere respect to his edification) doth leaue thee, thou maist lawfully dislike, and thinke ill of him, and reproo…e him sharply, neither art thou bound to thinke well of him, till he hauehave shewed himselfe penitent for this his offence, if he turne againe to thee saying, I repent, thou shalt forgiue him. Luk. 1…. …4.

2. Seeke to draw them backe vntounto thee, and to hold them, by encreasing thy diligence in thy Ministry, and labour to teach more profitably. Follow that direction that is giuen, Cause them to heare thee. How shall that be? Not by presenting them, and troubling them, but by searching forth and preparing many parables, by seeking to finde out pleasant words and an vpright writing, euen the words of truth as Salomon speaketh Eccles. 12. 9. that is, Shew thy selfe painefull in study, and carefull to come so prepared to the worke of thy Ministry, that thou may teach soundly and profitably: Hea ken to the exhortation Paul giueth to Timothy, 1. Tim …. 13. GiueGive attendance to reading first, then to exhortation and doctrine. As if he should say, That thou maist 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 idlenesse to decay, but stirre it vp, nourish and increase it, Verse 15. These things exercise, and giuegive thy self vntounto them, that it may bee seene how thou profitest among all men: as if he should say, Striue so to teach, as it may appeare thy gifts encrease daily. When the Apostle fore-telleth, that in these latter times men should hauehave itching eares, and should after their owne lusts, get them an heape of Teachers, 2. Timothy 4. 2, 3. hee prescribeth to Timothy this remedy to cure it, Preach the Word, bee instant in season and out of season, improoue, rebuke, exhort with all long-suffering and doctrine: as if he should say, Teach diligently, teach zealously, teach profitably, vsing not onelyonly doctrine, but application, grounding thy exhortations and reproofes substantially vponupon sound doctrine Gods people in these daies are past children, neither is it sufficient for a Minister, to giuegive them that food, that in it selfe is wholesome and good; but they must giuegive them that food, that is fit for their age and condition, for some, milke is fit food, for some stronger meate, 1. Corinthians. 2. As it is a shame for a people, that hauehave had good meanes of growth, to be vnable to beare strong meate, and to stand still in neede of milke, Heb. …. 12. so is it a great shame for a Teacher, to hauehave nothing but milke to set before his people, that are able to beare, and stand in neede of strong meate. Hee that in these daies would approoue himselfe to be a Scribe, taught to the Kingdome of God, (fitted of God for p. 272the worke of the Ministry) must be like vntounto the housholder, which hath a treasury of good prouision in himselfe, and bringeth forth of it things both old and new, Matth. 13. 52.

This I thought needfull to stand vponupon, because I finde, that those Ministers of all others, are most vehement and bitter in complaining of their people for going from them, who are either vtterly vnable to teach profitably, and take vponupon them to flye, before they hauehave wings; or such as are idle men, and make no conscience to stirre vp that gift, that God hath bestowed vponupon them.

3. The last direction I hauehave to giuegive to such Pastours, is this, That if they see cause to iudge, that such as leaue them sometimes, doe it without contempt of their Ministry, in a dutifull manner, seeking nothing in it but their profit and growth in grace, and that they doe indeede profit by another more than they did by themselues, that they are much bettered in knowledge, zealous louelove to the Word, reformation of life, conscience of all their waies, since they went to heare such a man; then take heed thou repine not at it, but reioyce heartily, that this worke is wrought in them, though not by thy selfe. 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 euen in thine enemy, and to reioyce in them also. The Corinthians began to despise Pauls Ministry, and to entertaine 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 giueth vsus also, he reioyceth that Christ was preached euen 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 enuy and desire to add affliction vntounto his bonds, Phil. 1. 15, 16, 18.

Lecture the fiftieth ninth, Iune 24. 1610. IOHN IIII. XXXII—XXXIV.

FOlloweth the fourth Property of true zeale, to bee obserued in this example of our blessed Sauiour. 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 meate, to finish and perfect his fathers worke. He that hath true zeale, will not rest in any thing he hath already done, but will still endeauour to goe forward, and to be better than he hath beene, and to finish his worke well. Two branches there are (you see) of this property:

1. He that hath any true zeale in him, is carefull to grow, and goe forward: there is no one more essentiall property of true zeale, than this desire to grow. See a plaine example of this in Paul, he had attained to a great measure, and done much seruice to God, yet heare what he saith, Phil. 3. 13, 14. I count not my selfe that I hauehave attained to perfection: but one thing I doe (as if he should say, This is all my perfection) I forget that that is behinde, and endeauour my selfe to that which is before, and follow hard toward the marke. There is no certainer a signe, that a man hath sauing grace in him, than this, when he earnestly desireth and endeauoureth to hauehave more grace. They that hauehave had most store of grace, hauehave euer p. 273beene most couetous, and greedy to get more; as none are so desirous of riches, as they that hauehave most wealth, nor any so desirous of knowledge, as the best learned. It is made a title of the seruants of God, to hunger and thirst after righteousnesse, Matth. 5. …. See an experiment of this in Dauid, how he hungred after the sauing knowledge of Gods will, Open thou mine eyes (saith he) that I may behold wondrous things out of thy Law. Teach me thy statutes; make mee to vnderstand the way of thy precepts, Psalme 119. 18. 26, 27.

2. His chiefe care is to finish his worke well. This wee may see in Paul, Acts 20. 24. I passe not at all, I care not what I endure, so I may fulfill my course with ioy. And it is noted by the Holy Ghost, of the best of Gods seruants, that they neuer shewed such zeale and faithfulnesse in the worke of the Lord, as when they were neare their end, when they saw, they were not to continue long. Iacob, Moses, Ioshua, Dauid, Peter, shewed more care of the Church, and zeale of Gods glory toward their end, than euer they did before. Yea, our Sauiour was neuer so zealous and painefull in instructing and praying for his Disciples, as he was a little before his death, See what he saith of this, Ioh. 9. 4. I must worke the workes of him that sent me, while it is day; the night commeth when no man can worke. 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 (eueryevery day) he was teaching in the Temple, and at night he went out and abode in the Mount of Oliues: And all the people came early in the morning to him in the Temple to heare him, Luke 21. 37, 38.

To reprooue such as stand at a stay, and thinke they hauehave done enough. Use 1.It is a certaine signe of a man that is but luke-warme in Religion, when he thinketh he hath grace enough, when he hath no desire, nor vseth any endeauour to get more grace. Thus is the luke-warme Laodicean described, Apoc. 3. 16, 17. he said he was rich, and encreased with goods, and had neede of nothing. It is not possible, but he that hath any soundnesse of grace in him, must needs hauehave in him a desire to grow. As in the naturall body, eueryevery member groweth till it come to full stature; so is it in the mysticall body of Christ, Col. 2. 19. All the body furnished and knit together by ioynts and bands, increaseth with the increasing of God, Iohn 15. 2. EueryEvery branch that beareth fruit, he purgeth it, that it may beare more fruit. Therefore though the Thessalonians were grown so farre, that the Apostle praiseth God for their effectuall faith, and diligent louelove, and patient hope, 1. Thess. 1. 3. and saith of them, that their faith grew exceedingly, and their louelove 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 conuincing of their errour, that seeke to iustifie many corruptions, both in manners and religion, by this Argument; In such and such a mans dayes, such things were vsed, and I hope he was a learned man, and a good man: and why may they not then be vsed now? To these men I answer; First, that it hath beene an old tricke of hypocrites, to pretend great reuerence, and respect to the seruants of God that are dead, when their credit might serue to the disgrace of Gods seruants, that doe now liue and are their teachers. So did the Iewes speake gloriously of Moses and the Prophets, Matth. 23. 29. They builded tombes for the Prophets, and garnished the Sepulchres of the righteous. Whereas on the other side, the faithfull 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 seruants of God, whose iudgement and practise these men doe seeme to stand so much vponupon, had beene neuer so learned and godly men, yet p. 274we may not build our conscience vponupon the credit of any man; neither of them that hauehave taught vsus heretofore, nor of them that teach vsus now, but onelyonly vponupon the Word of God. We hauehave a notable rule giuen vsus, how farre forth we may receiue, and rest vponupon the iudgement or example of any of those worthy men that hauehave beene our teachers, Heb. 1…. 7. Remember your guides, which hauehave declared vntounto you the Word of God, as if he should say, So farre forth, as they brought you the warrant of Gods Word for that they held and practised, hauehave them in reuerent remembrance. Whose faith follow. As if he should hauehave said, Follow them in eueryevery thing, but follow their faith, which we know is onelyonly grounded vponupon Gods Word. If any (though farre inferiour 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 receiue it, because such a learned and good man was of another minde, you sinne in an high degree against God; for you oppose the credit of man, to the authority of Gods Word. For example; when we bring plaine Scripture, to prooue that recreations are not to be vsed vponupon the Sabbath; and you tell vsus you will not beleeue vsus, because such a learned and godly man allowed bowling on the Sabbath, and shooting on the Sabbath; we aske you, did the man, whose credit thou standest so vponupon, bring as plaine Scripture for the iustifying of it, as we doe for the condemning of it? If no; take heede how thou settest the credit of any man against the authority of Gods Word. In this case thou must remember what the Apostle saith, though we, or an Angell from heauen, preach any other Gospell vntounto you, then that which wee hauehave preached vntounto you (and he taught nothing but what he grounded vponupon the holy Scriptures and confirmed by them as is plaine by that which himselfe saith, Acts 26. 22. Rom. 1. 12.) let him be accursed, Gal. …. 8. Thirdly, we are not bound to rest in the iudgement and practise of those good men that hauehave liued before vsus, 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 dayes reformed much, yet Iehos phat reformed more, 2. Chron. 176. And Iosiah went further yet, than either Iehosaphat, or any other that had beene before him, 2. King. …3. 25.

3 To exhort eueryevery man, that his chiefe care be to finish his worke well, and to striue, that his diligence and zeale in doing the Lords worke, may be more toward his end, than at his beginning. An exhortation necessary for vsus that are Ministers, and for all Christians: for first, if we should liue a thousand yeares, we can neuer finish our worke, nor doe all the seruice we owe to God and his Church. As Christ could not say, It is finished, till he was euen ready to giuegive vp the Ghost, Iohn 930. no more can any of vsus. Secondly, God will iudge and reward vsus, not according to our first, but our last workes, Matth. 24. 46. Blessed is that seruant, whom his master when he commeth shall finde so doing, 2. Pet. 3. 14. Be diligent, that yee may bee found of him in peace, without spot, and blamelesse. Thirdly, it argueth a man neuer did any seruice 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 dayes, 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 beene better for them not to hauehave knowne the way of righteousnesse than after they hauehave knowne it, to turne from the holy commandement giuen vntounto them. Fiftly, it is a great honour 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 shewed more goodnesse at thy latter end than at the beginning, Pro. 16. 31. Age is a Crowne of glory, when it is p. 275found in the way of righteousnesse. And on the other side, there is nothing that maketh a man so base and contemptible to God and men, as to hauehave beene religious and zealous at the beginning, and to become an enemie, or a worldling, or a drone in the end, Matth. 5. 13. The salt that hath lost his sauour, is good for nothing, but to be cast out, and troden vnderunder foot of men.

Followeth the fifth property of true zeale. He that hath true zeale, will 5.preferre Gods honour and seruice, before any comfort of this life. Our Sauiour heere preferreth the doing of his fathers worke, before his meate and drinke: though he were hungry, yet the desire he had to doe his fathers worke, maketh him forget his hunger. It maketh a man willing to neglect his ordinary foode, as our Sauiour did both heere, and Mar. 3. 20. It maketh a man willing to neglect his ordinary rest, our Sauiour admitted Nicodemus to come to him in the night, and euen then spent much time with him in teaching of him, Ioh. 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 Dauid did in his manner of dancing before the Arke, 2. Sam. …. 20, 2…. and our Sauiour in making a scourge of cords, and driuing out of the Temple with it the oxen and sheepe, and men also, and in pouring out the changers money and ouerthrowing the table… Insomuch as his owne Disciples when they saw it, remembred and applyed vntounto him that which was written, The zeale of thine house hath eaten me vp. They saw his zeale had euen eaten him vp and made him to neglect himselfe and his reputation, Iohn 2. 15. 17. It maketh a man willing to forget, and fall out with his dearest friends in the Lords quarrell, as Moses saith of the Tribe of Leui, Deut. 33. 9. Who said to his father and mother, I hauehave not seene him, neither knew he his brethren, nor knew his owne children. It maketh a man willing to foregoe the things he hath most delighted in, as these women did that gaue their looking glasses made of fine brasse (the instrument that they had vse of for the dressing and adorning of themselnes) towards the building of Gods Tabernacle, Exod. 38. 8. It maketh a man carelesse 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 societie, rather than the Church should want his seruice, 1. Thess. 3. 1.

In a word, though a man may lawfully vse and enioy the comforts of this life, yet if he cannot sometimes be content to weane himselfe from them, and to want them for the Lords sake, and his seruice; he hath no true zeale nor louelove of God in him. Nay, a man shall neuer hauehave any sound comfort in Religion, till he can say it hath cost him somewhat, I will not offer burnt offerings vntounto the Lord my God, of that which doth cost me nothing saith Dauid, 2. Sam. 24 24. No man can enioy this pearle with comfort, that prizeth it not aboue all other things, and cannot be content to sell all he hath for it rather then he will want it, Matth. 13 46.

For reproofe of such as pretend they louelove the Lord and his Word, and yet preferre eueryevery trifle that hath the least shew of profit and comfort before Use.it; will suffer nothing for it, will foregoe or forbeare no comfort, or contentment of this life for it; these men shamefully deceiue themselues, Matth. 10. 37. He that loueth father or mother more then me, is not worthy of me.

Specially, this serueth to discouer the hypocrisie of such, as cannot forbeare their sports on the Lords day: first, they violate the manifest commandement of God, who forbids vsus to doe that we take pleasure and delight in vponupon his holy day, and tells vsus we doe not esteeme the Sabbath in our hearts as we doe, nor honour him in it, if we doe that wherein we finde pleasure, vponupon that day, Esay 58. 13. secondly, their sin is much increased and p. 276aggrauated, because they doe it openly and publikely, they declare their sin as Sodome, they hide it not, Esay 3. 9. thirdly, they do it in contempt of the Word, by the Ministry whereof the vnlawfulnesse of this hath beene discouered vntounto them, and they hauehave beene admonished and reproued for it. And this as the Apostle saith, Rom. 7. 13. makes sinne exceeding sinfull. This circumstance made euen the gathering of a few sticks vponupon the Sabbath a capitall crime, Num. 15. 35. Let them also looke to this, that suffer their seruants so to doe, and set them on too.

Followeth the sixth and last property of true zeale. He that hath true 6.zeale, maketh the reuealed will of God the guide and directour of his zeale. Our Sauiour here shewed his zeale, in doing the will of him that sent him, and finishing his worke, Gal. 4. 18. It is good to louelove earnestly alway in a good thing, saith the Apostle. Pro. 19. 2. Without knowledge the minde 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 Gods commandements is a duty, and no fault.

To exhort such as desire to please God, to seeke the knowledge of Gods Use 1.Word. Many good soules hauehave many troubles and discomforts, and make their liues farre more irkesome than they need, by making conscience and scruple of many things they need not, by being righteous ouermuch, as Salomon speaketh, Eccles. 7. 18.

To exhort all men to examine their zeale. Zeale if it be not well guided, is like a sword in a mad mans hand; the most dangerous thing that may 2.be, and that that will draw vsus into the most hainous sinnes, euen to be most bitter enemies and persecutors of Gods truth and seruants. Such is their zeale, that stand for, and vrge so eagerly the traditions of men. This zeale was the chiefe cause of the greatest malice, that euer was borne to the Doctrine and Church of God; the deuout women in Antioch were the fittest instruments the Iewes could vse to persecute the Apostles and expell them out of their coasts, Acts 13. 50. and it was Pauls zeale towards God, that made him persecute the way of Christ euen vntounto the death, Acts 22. 3, 4. And that that made the Iewes and other enemies of the Gospell, to excommunicate Gods seruants and to kill them, was this conceit they had (out of a blinde zeale) that they did God good seruice in it, Iohn 16. 2.