Lectures Upon John 4, Part 16
THE SIXTIE SEVENTH LECTVRE, ON SEPTEMBER, XXV. MDCX.
IOH. IIII. XXXIX, XL.
And many of the Samaritans of that City beleeued on him, for the saying of the Woman, which testified, He told mee all that euer I did.
So when the Samaritans were come vntounto him, they besought him that he would tarry with them; and he abode there two daies.
WE hauehave already heard in the eight former verses, what speech passed betweene Christ and his Apostles, after the woman of Samaria was gone from him to call her neighbours. And therein we hauehave heard, that our Sauiour, so soone as she was gone from him, did foresee what successe she would hauehave, and what a number of her neighbours she would draw vntounto him. The expectation of their comming, filled his heart with such ioy, and desire of their saluation, that he forgat his hunger, and the faintnesse of his body; yea, he vseth it as a reason to stir vp his Disciples to zeale and diligence, because they should by and by see, by the great number of the Samaritans that would flocke vntounto him, that Gods people were now prepared to receiue the Gospell. In these words, and the two verses following, the Euangelist declareth how that was indeed fulfilled, that our Sauiour did foresee and speake of; for many of the Samaritans come to him, and bring with them hearts well prepared to receiue good by him. They beleeued in him, before they came to him, vponupon that which the woman had spoken of him: they came to him, with a desire to be instructed by him; and therefore they entreate him to make some abode with them, and when they had preuailed with him so far, as that he was content to lodge with them two daies, they made good vse of him, while they had him among them: for they receiued such confirmation in their Faith, by that which they heard from him, as they professe to the woman, that the light they receiued from her, was nothing to that they had gotten by hearing of him. By her speech they were brought to beleeue, that he was a Prophet; but by hearing of him, they were well assured, that he was more than a Prophet, euen the Sauiour of the world.
The foure verses diuide themselues into two parts: For the Euangelist setteth downe, First, the beginnings of the faith and conuersion of the Samaritans, verse 39, 40. Secondly, their encrease and proceedings therein, verse 41, 42. In the beginning of their faith he obserueth three things: First, the cause and meanes whereby it was wrought: Secondly, the effect and fruit whereby it shewed and manifested it selfe, verse 40. Thirdly, the respect Christ had vntounto them, when he saw it in them. The meanes whereby these beginnings of faith were wrought in them, was that which they had heard the woman say of him. And what was that? they heard the woman testifie (that is, protest and affirme with great earnestnesse and affection, as Iesus being troubled in spirit testified and said, (that is, spoke it with great earnestnesse and vehemency of affection) verily, verily, I say vntounto you, that one of you shall betray me, Ioh. 13. 21.) that he had told her all things that euer she did. How this is to be vnderstood, we heard, when I spake of verse 29. He had told her sundry things that were so secret (viz. that she had had fiue husbands, and that now she liued in whoredome) that by that she knew well, he was able to tell her all that euer she did; and therefore out of the aboundance of her affection (in an Hyperbole and excessiue kinde of speech) she said, and testified, that he had told her all that euer she did: which they had reason to giuegive credit to, because out of her zeale and desire to doe them good, she was so willing to publish her own disgrace. And this speech of the woman (whereas one would hauehave thought, it might hauehave made them affraid to come vntounto Christ, lest he should hauehave told them also all their secret sins, yet God so prepared their hearts, & wrought so with them, that this) was that that brought them to beleeue and to come vntounto him. For by this they vnderstood he must needs be a Prophet at the least; and because the Church had now bin long without any Prophet, and they knew (by the Scriptures) that about this time the Messias was to come, they were induced to beleeue that this was indeed the Messias.
The effect and fruit, whereby these beginnings of their faith did shew and declare themselues, are set downe, vers. 40. When they were come to him, they besought him, that he would tarry with them. So soone as they were come to him, euen before they had heard him themselues (that it may appeare to be a fruit of that faith, which the womans speech had wrought in them) they earnestly inuite him to come to their City, and to tarry with them. And this they did, partly to shew their louelove and respect vntounto him, in giuing him entertainement, and chiefly out of that desire they had to be instructed by him, and to be further confirmed in that faith, which was already begun in them. The respect Christ had vntounto them, when he discerned these beginnings of faith in them, is set downe in the last words of verse 40. for he yeelded to their request and abode with them two daies. And this shall suffice to be spoken for the interpretation of this Text: Now let vsus come to those Doctrines, that the Holy Ghost intendeth to teach vsus from this example: First then, we must obserue here how easie of beliefe these Samaritans were; first, vponupon the speech of one poore woman, many of them beleeued in Christ. She told them, he had made knowne to her all that euer she had done; she told them this in a very earnest manner; she appealeth to their conscience, whether this could be any other than Christ; she desired them to go with her vntounto him; and hereupon many of them beleeued, and went out vntounto him, to inuite him vntounto their City. Secondly, the Holy Ghost commendeth them for this, and our Sauiour giueth that approbation vntounto them in this, and sheweth that respect vntounto them for it, as we shall scarce reade he did the like vntounto any other.
And from thence we hauehave this Doctrine to learne:
That it is a great grace of God, and signe of election in any, to be tractable, and teachable, easily drawne to receiue and beleeue the truth of God, Doct. 1.ready to yeeld vntounto it, when it is once reuealed vntounto him. True it is, that men may be too credulous and light of beliefe, it is noted for the property of a silly man, to belieue eueryevery thing he heareth, the simple beleeueth eueryevery word, Pro. 14. 15. They should not be so simple, as (in the matters that concerne their soules) to receiue ought vponupon the credit of any man, how good soeuer he be; no, nor vponupon the credit of a whole Church: but they ought in this case to try before they trust, to examine that that is taught them, by the holy Scriptures, whosoeuer hath bin their Teacher: So it is said of those worthy Christians at Beraea, that they examined diligently the Doctrine, euen of Paul and Barnabas, they examined their Doctrine by the Scriptures, and are commended for it, Acts 17. 11. Yea, we hauehave a straight commandement for this, take heed what yee heare, Mar. 4. 24. proue all things, 1. Thess. 5. 21.
But yet when once the truth is reuealed to them, they ought to yeeld presently vntounto it, to receiue it with all readinesse. So it is said of those worthy hearers, Acts 17. 11. that they receiued the word with all readinesse of minde. This readinesse consisteth in foure points:
1. When we goe to heare or reade Gods Word, we should goe with an open heart, willing to learne whatsoeuer God shall be pleased to teach vsus. This minde was in Cornelius, Act. 10. 33. we are all heere present before God, to heare all things that are commanded thee of God. This is made a note of the true subiects of Christ, Esay 32, 3. The eyes of the seeing, shall not bee shut, and the eares of them that heare, shall hearken: As if he should say, Whatsoeuer they see, they shall willingly see, and whatsoeuer they heare, they shall willingly heare. We should euen be glad to vnderstand and learne, whatsoeuer God shall be pleased to teach, Acts 2. 41. The faithfull are called such, as gladly receiued the Word.
2. When we go to heare or reade Gods Word, we should goe with a full resolution, that when he shall reueale his will vntounto vsus, we will obey it. This resolution was in the Church, he will teach vsus of his waies, and we will walke in his paths, Esay 2. 3. This minde was in Dauid, Psal. 119. 33. Teach mee, O Lord, the way of thy statutes, and I will keepe it vntounto the end. And Uerse 34. GiueGive me vnderstanding, and I will keepe thy law; yea, I will keepe it with my whole heart. Yea, euen when he had fallen grieuously, yet so soone as God sent his seruant to him, to shew him his sin, he yeelded presently, … Sam. 12, 13.
3. When once God hath reuealed his will by his Word vntounto vsus in any thing, we must not dare to dispute, or cauil against it, be it neuer so contrary to our reason, be it neuer so much against our owne humour. Rom. 9. 20. O man, who art thou, that wilt reason the case with God? EueryEvery thought within vsus must be brought into that captiuity, into that obedience of Christ (2. Cor. 10. 5.) as that they may not dare once to rise vp within vsus against any truth of God: For this we hauehave a notable example, Iob 6. 24. Teach mee, and I will hold my tongue, and cause mee to know wherein I hauehave erred: As if he should say, Reueale to me by thy Word, wherein I hauehave offended, and I will lay my hand vponupon my mouth, I will not dare to reason in the defence of it.
4. We should be ready to receiue Gods Word, and be informed in his will by any, how much soeuer he be our inferiour. This is that that the Prophet speaketh of the powerfull work of Gods Word and Spirit, Esay 11. 6. where it preuaileth, it maketh them that were before as Wolues, and Leopards, and Lyons, so tame that a little child may lead them. This Iob professeth of himselfe, Iob 31. 34. Though I could hauehave made affraid a great multitude, my wealth and authority was such, that I could hauehave crushed them by my power; yet the most contemptible of the family did feare mee: so I kept silence, and went not out of the doore. If the meanest of my family had come to me, and said, Sir, you hauehave broken Gods law, you hauehave sinned against God, I durst not hauehave fretted against him, or reiected his counsaile, but I would hauehave yeelded to him, and humbled my selfe, and shut my selfe within my closet, till I had made peace with God. The like example we hauehave in Dauid, 1. Sam. 25. 32, 33. Abigal a weak woman, and the wife of his enemy, that had contemned and reuiled him, commeth to him, euen when he was in a great heat against Nabal, and putteth him in mind, that if he should follow his passion, and reuenge himselfe, he should sin against God; he scorned not her counsell, nor said, Shall I that am a Prophet and a King, be taught and directed by a foolish woman? But he yeelded presently, though he were in so great a passion; he durst not but receiue Gods Word at the hands of any person how meane soeuer: yea, he praiseth God for her, Blessed be the Lord God of Israel, which hath sent thee this day to meet me, and blessed be thy counsaile, and blessed be thou, which hast kept me this day from comming to shed bloud.
The Reasons of this Doctrine, why we must receiue Gods truth, when it is once reuealed vntounto vsus, with such readinesse, why we must be so apt to Reasons.beleeue it, to yeeld vntounto it, are these: 1. Because the Lord hath promised, that such as shall offer themselues to be taught by him, with such yeelding hearts, them he will teach and guide, he will preserue them from errour, he will resolue them in the truth, and giuegive them a comfortable assurance in the matters of their saluation, the law of the Lord will giuegive wisedome to the simple, Psal. 19. 7. The meeke he will guide in iudgement, and the meeke hee will teach his way, Psal. 25. 9. If any man will doe his will, he shall know of the doctrine, whether it be of God, or whether I speake of my selfe, Iohn 7. 17. so this here in this place. And on the other side, such as are vnwilling to see the truth, will not with louelove receiue it, the Lord is wont to leaue them in vncertainty, and to send them strong delusions, that they may beleeue lies; to shew himselfe as vnwilling to teach them, as they are vnwilling to learne of him. When our Sauiour had spoken of that fearefull iudgement vponupon the Iewes, hearing they should heare but should not vnderstand, and seeing they should see but should not perceiue, he giues this for the reason, that they had closed their owne eyes, and had not beene willing to see and receiue the truth that God reuealed vntounto them, Matth. 13. 14, 15. And the Apostle prophesying of them that should fall away vntounto Popery, tels vsus that therefore God would send them strong delusions that they should belieue any lye, because they would not receiue the truth with louelove when it was taught vntounto them, 2. Thess. 2. 10, 11. An example hereof we hauehave in Ahab, he was not willing to be taught by Gods faithfull Prophet, but hated him, and therefore God sent a lying spirit into his false prophets that might deceiue him, 1. King. 22. 8. 12. 2. The Lords soueraignty ouer vsus is such, as it becommeth vsus to yeeld absolute obedience to him, without all reasoning or gaine-saying, O man, who art thou that replyest against God? Rom. 9. 20. This reason the Lord giueth, yee shall keepe my Sabbaths, and reuerence my Sanctuary, and why? I am the Lord, Leuit. 26. 2. This made Eli so to yeeld, that he durst not once winch against a message God had sent him by young Samuel, It is the Lord, (saith he) let him doe what seemeth him good, 1. Samuel 3. 18. 3. It is not possible Gods Word should deceiue vsus, Thy testimonies are very sure, Psalme 93. 5. All the words of my mouth are in righteousnesse, there is nothing froward or peruerse in them, Prouerbs 8. 8. and therefore there is iust cause wee should receiue it with all readinesse.
The Vse of this Doctrine is for Reproofe. For if this be a signe of Use.grace to be so apt to receiue Gods truth, when once it is reuealed vntounto vsus, then surely, many of vsus will be found to be void of grace, that yet thinke very well of our selues.
1. There be many hauehave heard sundry truths often taught, and plainely confirmed by the Word of God, that cannot discerne them, nor be perswaded of them; as touching the obseruation of the Sabbath, the frequenting of the exercises of Religion, &c. And why canst thou not yet see, nor be perswaded in these things? Surely, if thou hadst a good heart, halfe the teaching thou hast, would perswade thee, the very entrance into Gods Word (the first hearing of it) would hauehave giuen thee light, Psalme 119. 130. Thou hast an vngracious heart, and that is the cause thou canst not see these truths, nor be perswaded. If our Gospell bee hidden, it is hidden to them that are lost. These women that were euer learning, and neuer able to come to the knowledge of the truth, were such as were laden with sinnes, and led away with diuers lusts, 2. Tim. 3. 6, 7. To these I may say, Thou canst not now see, nor be perswaded of these truths, but thou shalt one day, there shall bee onelyonly feare to make you to vnderstand the hearing, when Gods terrors shall come vponupon you, which none of you can tell how soone they may come, they will make you to vnderstand well and beleeue those things which you hauehave heard, and will not now beleeue, Esay 28. 19.
2. There be many that dare reason and dispute against manifest truths, that vse to exercise their ripe heads and fresh wits, in wrestling with the truth of God, and take it for a glory, to giuegive it a foile; that tosse Gods Word vp and downe like a tennis-ball, and shew no more reuerence to it in their talking of it, nor giuegive more authority to it, than to a piece of Tully. So farre as they see reason for it, they will receiue it, and no further. To these men I may say, as Iob 9. 4. Who hath hardened himselfe against him, and prospered? It is made a note of Gods childe, to tremble at his Word, Esay 66. 2.
3. There be many, that are so farre from practising what they heare, and obeying the truth, that they glory in this, that they can giuegive vsus the hearing; but are not so foolish to beleeue, and be ruled by vsus, or to alter their course for any thing we can say. These men glory in their shame: for there is no worse signe of Reprobation than this. Elyes sonnes hearkened not to the voice of their father, because the Lord would slay them, 1. Samuel 2. 25. I know that God hath determined to destroy thee, because thou hast not hearkened vntounto my counsell, 2. Chron. 25. 16.
Lecture the sixty eighth. October 2. 1610. IOHN IIII. XL.
WE hauehave already heard, that in this verse, and that before, the Euangelist sets downe the beginnings of the faith and conuersion of the Samaritans, and that therein he obserueth, 1. The cause and meanes whereby they were wrought, verse 40. 2. The effect and fruit whereby they shewed themselues. 3. The respect Christ had vntounto them, when he saw in them these beginnings of grace. The first of these is set downe, verse 39. which we finished the last day; it remaineth, that we proceed to the two last, set downe in this verse. The effect and fruit, whereby these beginnings of grace did shew themselues, was this, When they were come to him, they besought him, that he would tarry with them. And this they did, 1. Out of their louelove and reuerent respect vntounto him, that they might giuegive him entertainment: 2. Out of their desire to make vse of him, and to be further instructed by him.
Now for the first of these two respects, it is to be obserued, 1. That they who before would hauehave beene vnwilling to giuegive him entertainement, though he had desired it, the Samaritans refused to receiue him, or giuegive him lodging, Luke 9. 53. yea, to hauehave performed a far lesse kindnesse to him, as we may see, verse 9. this woman yee know refused to giuegive him a little water to quench his thirst, now they begin to beleeue, beseech him earnestly to abide with them. 2. They shew this kindnesse and respect vntounto him, though they knew they should hereby expose themselues to the hatred of their neighbours. 3. They do this, because they beleeued him to be a Prophet; for as yet they were not perswaded fully (as it seemeth, verse 42.) that he was the Messias. 4. They are commended by the Holy Ghost, and approued by Christ for it; which teacheth vsus:
That it is the property of all that hauehave receiued any true beginnings of grace, to louelove, and be glad to shew kindnesse vntounto the Prophets and Ministers Doct. 2.of God.
This the true seruants of God in all ages, hauehave declared in foure points: 1. Such as before their conuersion were the proudest contemners of them and their Ministry, hauehave after their conuersion euer bin wont to shew great reuerence and respect vntounto them. See this in Naaman the Syrian. He that a little before was in a rage against the Prophet, 2. King. 5. 11. so soone as euer he was by his miraculous cure brought to the true God; he with all his traine came and stood reuerently before him, and would faine hauehave shewed reall kindnesse and bounty vntounto him, ver. 15, 16. see it also in those that Peter conuerted; they that a little before mocked the Apostles, and counted them no better then men that were drunke, Acts 2. 15. presently vponupon their conuersion come and speake reuerently vntounto them, and seeke to them for comfort, ver. 37. yea they hauehave bin apt to exceede that way, as we know Cornelius was, when he fell downe at Peters feete and worshipped him, Act. 10. 25. 2. They hauehave euer borne a most louing and kinde affection vntounto them, when he tooke his leaue of the Disciples at Ephesus, they all wept sore and fell on his necke and kissed him, Acts 20. 37. when he was to goe from Tyre, all the Disciples with their wiues and children brought him on his way, Acts 21. 5. The Philippians loued their Pastour Epaphroditus so dearely, that he (being dangerously sicke at Rome) tooke great care to keepe it from their knowledge, because he knew it would grieue them so much to heare it, Phil. 2. 26. 3. They hauehave shewed great care of their peace and preseruation from trouble and danger, when Paul would hauehave aduentured (for the appeasing of the tumult at Ephesus) to hauehave gone out to the multitude, and to hauehave spoken to them, the Disciples besought him not to doe it, nor they would not suffer him, Acts 19. 30, 31. when the Disciples at Ptolemais had heard by Agabus what troubles Paul should endure at Ierusalem, they besought him with many teares so earnestly not to goe thither, that they euen broke his heart with their kindnesse, Act. 21. 12, 13. Priscilla and Aquila to saue his life, had laid downe their owne necks, aduentured their owne liues, Rom 16. 4. 4. They hauehave euer beene ready to shew their reuerence and louelove vntounto them, by entertaining them gladly, maintaining them and ministring vntounto their necessities. The Shunamite and her husband you know what kindnesse they shewed to Elisha, and what entertainement they gaue him, 2. King. 4. 8. 10. The good women that followed Christ, and found comfort in his doctrine, ministred vntounto him of their substance, Luk. 8. 3. Lydia after she was conuerted, constrained Paul and his fellowes to come to her house and to abide there, and professeth she should hauehave taken it for a signe that they had doubted of the truth of her conuersion, if they had refused to accept of that kindnesse, Acts 16. 15. and the Iaylor washed the wounds of Paul and Silas, and gaue them kinde entertainement in his house, Acts 16. 33, 34. The Galatians thought nothing too deare to bestow vponupon Paul, though it had been to the plucking out of their owne eyes, Gal. 4. 15. The Philippians sent reliefe oft to Paul when he was in prison, Phil. 4. 10. 14. 16.
The Reasons of this hauehave bin two:
1. The comfort they hauehave receiued by them. For if men esteeme of the Reasons.message that is brought vntounto them, they cannot but esteeme of the messenger that bringeth it. If they hauehave once found comfort in their doctrine, they must needs esteeme of their persons, esteeme them very highly in louelove for their workes sake, 1. Thess. 5. 13. The Elders (specially) that labour in word and doctrine are worthy of double honour, 1. Tim. 5. 17. How beautifull are the feet of them (how welcome are they) that bring good tidings of peace, yea, he speakes of this as of an vnseparable consequence of the Gospell in some of those to whom God giues preachers of his owne sending, Rom. 10. 15.
2. That they may thereby helpe the truth it selfe, and further the Lords worke in their ministry, we ought to receiue such that we might be fellohelpers to the truth, 3. Iohn 8. so Paul saith of the house of Stephanas, that by the kindnesse they shewed him, they helped him in his Ministry, 1. Cor. 16. 15, 16. And Hezekiah by the kindnesse he shewed to the Leuites, and by the prouision he made for them incouraged them in their ministry, 2. Chron. 30. 22. and 31. 4. Gods faithfull seruants hauehave many discouragements in their ministry from the wicked; and they had therefore need of this helpe from the kindnesse of the godly toward them.
The Vse of this Doctrine is,
First, for the Ministers, then for all Gods people. For we that are Ministers Vse. 1.are to be admonished, that we so carry our selues in our ministry, as we may deserue this louelove and respect from the people of God. EueryEvery ignorant, carelesse and vnconscionable Minister is apt to vrge this doctrine of the duty and respect the people owe to Gods Ministers, but they neuer consider what manner of Ministers they hauehave bin, to whom Gods people hauehave giuen this respect, and for what reasons it is due vntounto them. If thou be faithfull and profitable in thy ministry, they that vnfainedly feare God, cannot chuse, but vnfainedly reuerence and louelove thee.2. 1. Exhortation.
The Vse that Gods people are to make of this Doctrine is,
First, for Exhortation, that they would be content to receiue this truth as well as others, and not to reiect it, because we seeme herein to plead for our selues. Be not vn willing to learne from vsus, euen those duties you owe to vsus as well as others; nor count it folly, or pride, or couetousnesse in vsus, when we teach you such things; for 1. We are bound to teach you the whole counsell of God, Acts 20. 27. 2. Remember, whatsoeuer corruption may be in our hearts in deliuering of it, yet no part of Gods truth hath any corruption in it, all the words of my mouth are righteousnesse, there is nothing froward or peruerse in them, Pro. 8. 8. 3. A Minister may teach the people what respect they owe to him, and yet be neither proud nor couetous. Paul himselfe taught this doctrine, and pleaded for speciall reuerence and respects at the Corinthians hands, 1. Cor. 4. 15. and for louelove, Gal. 4. 17. and that they would pray for him, Ephes. 6. 19. and euen pleadeth for maintenance also, 1. Cor. 9. 1. 4. We respect not our selues so much as the peoples profit in teaching this.
Secondly, for Reproofe: for if eueryevery one that hath receiued any true beginnings 2. Reproofe.of grace, doth beare this reuerence and louelove to Gods Ministers; then surely many that take themselues to be right good Christians, hauehave no grace in them. For 1. Many esteeme not at all, nor shew any reuerence to any Minister, because he is a Minister; but though he be such a man as for birth, education, learning, wisedome, speech and conuersation, they could reuerence; for this very cause only they despise him, because he is a Minister. To these I will say no more, but wish them well to consider what Christ saith, Luke 10. 16. He that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me. 2. Some will seeme to louelove preachers, but will part with nothing to maintaine them. Like to that hypocrite, that saith vntounto his poore brother that is naked and destitute of daily food, depart in peace, bee thou warmed and filled (God helpe thee, get thee to a good fire, get thee some meate) but giues him nothing, I am. 2. 16. This is the cause of that generall complaint that is made in all places, where the Ministers maintenance riseth from the beneuolence of the people, that euen where the people are most forward, it vseth to decay much in a very short time. I would wish these to consider the charge God gaue his people, take heede to thy selfe, that thou forsake not the Leuite as long as thou liuest vponupon the earth, if thou doest, thou shalt hauehave the worst of it thy selfe, Deut. 12. 19. and the practise of Gods seruants, who hauehave euer bin wont to keepe a proportion, betweene the blessing God hath giuen them in outward things, and their liberality in contributing to the maintenance of Gods seruice, since the people began to bring the offerings into the house of the Lord, we hauehave had enough to eate and hauehave left plenty, for the Lord hath blessed his people, and that which is left, is this great store. The peoples readines to pay their tithes & offerings, brought Gods blessing vponupon them; and the more God blessed them, the more liberally and cheerefully they brought in their tithes and offering to the Priests and Leuites, 2. Chron. 31. 10. 3. Some (and that a great some too) are wont to withhold that, which by Gods law and mans is due vntounto the Minister; they thinke euer the Minister hath too much; they enuie and cannot endure he should liue so plentifully; they count him couetous if he seeke his owne, though in the most peaceable manner that he can; yea where is a man to be found, almost, that payeth his tithes willingly? which yet the Minister hath as much right vntounto by law, as they themselues hauehave to any thing they possesse. These I would hauehave to remember, that all men of worth were wont to count it their honour to giuegive somewhat to the maintenance of Gods seruice, Dauid the King, and the chiefe fathers, and the captaines ouer thousands and hundreds and the Captaines of the hoast; and Samuel the Seer, and Saul the sonne of Kish, and Abner the sonne of Ner, and Ioab the sonne of Zeruiah; were wont to dededicate of their substance and of the spoiles that they won in battaile, to maintaine the house of the Lord and his seruice there, 1. Chron. 26. 26, 27, …8. 2. That God promiseth this as a blessing to his Church, that in the plenty and aboundance he would giuegive to his people, his Ministers should also be plentifully prouided for, when he had spoken of the plenty of wheat, and wine and oile, and cattle (abundance of all earthly blessings) that he would giuegive vntounto his people. he addeth, And I will satiate the soules of the Priests with fatnesse, and my people shall bee satisfied with goodnesse saith the Lord, Ier. 31. 12. 14. 3. That of all thefts and oppressions, this is the most dangerous and damnable, when men by fraud or violence withhold that which is due to the Ministers of God: will a man rob God? yet yee hauehave robbed mee. But yee say, wherein hauehave we robbed thee? In tithes and offerings, Yee are cursed with a curse, for yee hauehave robbed me, euen this whole nation, Mal. 3. 8, 9.
3. For comfort to such as are Patrons to good Ministers, as relieue and countenance them; no good worke you can doe, will giuegive that assurance of Gods blessing in outward things, as this. I hauehave heard it oft said of some, that their bounty vntounto Ministers did vndo them; but I could neuer heare it proued. I doubt not, but such might fall into decay (for Gods promises for earthly blessings are all with this condition, so far as shall be good for them) but this, doubtlesse, was not the cause of it. Marke the promise of God, Honour the Lord with thy substance, and with the first fruits of all thine increase; so shall thy barnes be filled with plenty, and thy presses shall burst out with new wine, Pro. 3. 9. 10. Bring yee all the tithes into the storehouse, that there may bee meate in mine house; and prooue mee now herewith, saith the Lord of hosts, if I will not open to you the windowes of heauen, and powre you out a blessing, that there shall not be roome enough to receiue it. And I will rebuke the deuourer for your sake, &c. And all nations shall call you blessed, for yee shall bee a delightsome land saith the Lord of hosts, Mal. 3. 10, 11, 12. Obserue also the experimennt of this in sundry examples, who were greatly blessed of God for this, the widow of Sarepta for prouiding for Elia, 1. Kings 17. 15. the Shunamite for prouiding for Elisha, 2. King. 17. 30. Ebedmelech for the kindnesse he shewed to Ieremy, Ier. 39. 17. Yea, in temporall things, euen wicked men hauehave bin blessed of God for this, Rehoboam and his Kingdome were so for harbouring and entertaining the faithfull Leuites, 2. Chron. 11. 17. Secondly, if you doe this with a good heart, and shew this louelove and respect vntounto them, euen for their workes sake, it will yeeld you great assurance of a better reward also, euen of spirituall and eternall blessings, Hee that receiueth a Prophet in the name of a Prophet, shall receiue a Prophets reward, Matth. 10. 41. That Nehemiah knew this well appeares by his prayer, when he had taken order that the Priests and Leuites might be plentifully prouided for, Remember mee O my God (saith he) concerning this, and wipe not out the good deeds that I hauehave done for the house of my God, and for the offices thereof, Neh. 13. 14. And Paul assures the Philippians, that the kindnesse they shewed to him in ministring vntounto his necessities, was a fruit that would abound vntounto their account when the day of their account should come, it would be abundantly rewarded, Phil. 4. 17.
Lecture the sixty ninth. October 16. 1610. IOHN IIII. XL.
IT remaineth now, that we proceed to the second end and respect they had in beseeching him to tarry with them, and that was (as appeareth plainely by the two verses following) that they might be instructed by him: they inuited him to tarry, not only that they might shew kindnesse to him, but that they might receiue good from him. Yea, this was the chiefe respect they had in beseeching him so earnestly, that he would tarry with them: 1. They vnfainedly desired to be instructed by him: 2. They fully purposed to belieue and obey his Doctrine. From thence we hauehave this Doctrine to learne:
That this is the chiefe way whereby men are to shew their louelove and respect to the Prophets of God, when they make vse of their gifts, and seeke to Doct. 3.be directed by them, when they receiue and obey their Doctrine. This shall be proued in the example of such, as the Holy Ghost hath commended for their louelove and respect they hauehave borne to Gods Prophets and Ministers. We reade of great reuerence that Cornelius shewed to Peter, Act. 10. 25. He went out to meet him, and fell downe at his feet: and doubtlesse, the rest of his entertainement was answerable. But the best entertainement he gaue him, and that wherein he shewed most reuerent respect vntounto him, is mentioned vers. 33. We are all here present before God, to heare all things that are commanded thee of God. We reade of certaine women, that shewed exceeding louelove to Christ: 1. They ministred to him of their substance, Luk. 8. 8. 2. They forsooke him not in his troubles, but followed him to the very Crosse, & as they went, shewed their affection in weeping and lamenting for him, Luk. 23. 27. 3. They continued all the time of his Passion beholding him and being eye and eare-witnesses of all that he endured and spake, Mat. 27. 55. 4. When he was dead, their affection toward him dyed not, but they obserued the place where he was buried, and went and prepared oyntments to embalme his body, Luk. 23. 56. But were these the only waies whereby they shewed their louelove and respect vntounto him? No, they made vse of his Ministry. Mat. 27. 55. They had followed him from Galile to Ierusalem in his last iourney, when he tooke more paines in preaching (as I shewed you not long since) than he had done before in so much time all his life long: yea, as it will appeare to them that well weigh the speech of the Euangelist, Luk. 8. 1. they made vse of his gifts, not only publikely, but priuately also. Before the multitude assembled, and Christ began his Sermon to them, these women & the Twelue were with him. Yea, only they (indeed) may be said to receiue Gods Prophets, and to giuegive them that entertainment that is due vntounto them, who make vse of their Ministry, & will be directed by them, and obey their Doctrine. Paul is earnest with the Corinthians, that they would receiue him 2. Cor. 7. 2. Receiue vsus, we hauehave done wrong to no man, we hauehave consumed no man, we hauehave defrauded no man. His meaning was, not to craue of them kindnes in any outward entertainment; for he was not among them, nor purposed to go shortly to them, but onelyonly he desireth them to obey his Doctrine. Matth. 10. 14. Whosoeuer shall not receiue you, nor heare your words, when you depart out of that house or city, shake off the dust of your feet. It may be, the Apostles might come into many a towne, that would giuegive them good entertainment for their miracles which they wrought, and into many a house that would receiue and welcome them for kinred sake; but such receiue you not, saith our Sauiour, vnlesse they heare and obey your Doctrine. And therfore what outward kindnesse soeuer they may offer to do vntounto you, they shall receiue the reward of such, as hauehave contemned and reiected Gods Prophets. I will giuegive you a plaine example for this. It is said of our Sauiour, Ioh. 1. 11. He came vntounto his own, and his own receiued him not. How is this meant? Did not the Iewes receiue him? they flocked after him by great multitudes to heare him, Luk. 12 1. 2. They oft praised him highly, and accounted him to be an excellent Prophet, Luk. 7. 16. 3. They inuited him to their houses, and made great feasts for him, Luk. 14. 1. 4. They would hauehave bestowed great preferment on him, they would hauehave taken him by force to make him a King, Ioh. 6 15. how is it then said, that they receiued him not? Surely, because they obeyed not his word; they would not be taught and directed by him, as Iohn the Baptist interpreteth it, Iohn 3. 32. What he hath seene and heard, that he testifieth, but no man receiueth his testimony.
The Reasons of this Doctrine are three:
1. In respect of God. It is the commandement and will of God, that all Reas. 1.men should make their vse and profit of such gifts, as he hath bestowed on any of his seruants, aboue themselues; else they sin against God, and doe contempt to his good gifts. The Queene of Sheba is commended by our Sauiour, for comming from the vtmost parts of the earth, to make vse of the excellent knowledge God had bestowed on Salomon, Mat. 12. 42. And how did sue it? she asked him questions, and propounded all her doubts vntounto him, 2. Chron. 9 1. And the like is spoken to the praise of all the Kings of the earth, 2. Chron. 9. 23. All the Kings of the earth sought the presence of Salomon, to heare his wisedome, that God had put in his heart. So children should make vse of the knowledge that is in their parents, and moue questions to them, Deut. 6. 20. When thy son shall aske thee in time to come, what meane these ordinances, and testimonies, and lawes, which the Lord our God hath commanded you? And wiues should make vse of the knowledge God hath giuen their husbands, aboue them, 1. Cor. 14. 35. If they would learne any thing, let them aske their husbands at home. But specially the people of God should make vse of his Ministers this way, not onelyonly to heare them publikely, but priuately to moue questions to them, and to enquire the will of God at them in all their doubts. For this meanes God hath sanctified aboue all others to that end. Mal. 2. 7. The Priests lips should preserue knowledge, and they should seeke the law at his mouth. Hag. 2. 12. Aske now the Priests concerning the law. And so we shall finde Gods people hauehave made great vse of their Ministers gifts this way, euen in priuate. Our Sauiours Disciples did so, Mar. 4. 10. and 7. 17. and 10. 10. So the Christians in Corinth moued their doubts to Paul in sundry cases of conscience, 1. Cor. 7. 1. 10. 22. And at Ephesus he did much good in priuate houses, Acts 20. 20.
2. In respect of Gods Prophets. This is the best way whereby Christians may yeeld comfort and encouragement vntounto good Ministers, when they make vse of their gifts, and shew themselues desirous and ready to receiue good by them. See a notable example of this in Titus, his spirit was refreshed much by all Gods people at Corinth, 2. Cor. 7. 13. how? by the vse they made of his gifts, they receiued him with great reuerence, and were obedient to his doctrine, as appeareth vers. 15. This hath euer bin the minde and speech of a faithfull Minister, which Paul expresseth, 2. Cor. 12. 14. I seek not yours, but you. The Apostle, when he chargeth the faithfull so to carry themselues toward their Ministers, as they may do their work with ioy, and not with griefe, Heb. 13. 17. he telleth them how they may do that, Obey them, and submit your selues. No kindnes that any can shew vsus, can so binde vsus to them, as this, when they make vse of our Ministry, and profit by vsus. Mar. 3. 34, 35. Hee looked round about on them, which sate in compasse about him, and said, Behold my mother and my brethren: For whosoeuer shall do the will of God, is my brother, &c. Nay, we can hauehave small comfort in the maintenance and countenance we hauehave from such, as receiue no good by our Ministry. I cannot say it is vnlawfull for a Preacher, to take maintenance from them that receiue no good by his Ministry, so long as he doth his endeauour faithfully to do them good; but surely, a little kindnesse receiued from the other, doth him more good, and is sweeter to him than a great deale from such men. They that Christ is said to receiue maintenance from, were such as made vse of his Ministry, Luk. 8. 3. And he biddeth his Apostles, when they came into any city or towne, to enquire who was worthy in it, and there to abide, till they went thence, Matth. 10. 11.
3. In respect of themselues: for this is the onelyonly sure argument that their hearts are vpright in the louelove they shew vntounto Preachers, when they make vse of their gifts, and will be directed and ruled by them. By all other waies but this, a man that hath no grace may shew louelove and kindnesse to Gods Minister. Herod reuerenced Iohn, Mar. 6. 20. Nebuchadnezzar did patronize Ieremy, and countenanced him, and maintained and prouided liberally for him, Ier. 39. 11, 1…. yet had neither of these any grace in them.
The Vse of this Doctrine, is for Reproofe of diuers sorts of men, which all Vse.of them pretend much louelove and respect to good Ministers, yet it is not with an vpright heart, or such as shall be able to yeeld them any sound comfort in the euill day. 1 Such as louelove them, and will commend and countenance them, and maintaine them too; yet they seldome or neuer heare them, or make vse of their Ministry; and yet they blesse themselues in this, as in a great signe of grace, that they louelove and maintaine good Preachers. To these men I say, this may procure thee a temporall reward, as it did Potiphar to hauehave Ioseph in his house, though he made no vse of his knowledge and piety, Gen. 39. 5. God blessed the Egyptians house for Iosephs sake. But sound comfort this can neuer yeeld thee; for thou receiuest not a Prophet in the name of a Prophet, Mat. 10. 41 but either out of a naturall affection thou bearest to the man, or carnall respect thou hast to thine owne credit, or some light that thou hast receiued from Gods Word, that it is good to louelove Preachers, or some taste thou hast had of the power and sweetnesse of his Ministry, whom thou dost thus affect; but none of all these respects will yeeld a man any sound comfort, but rather be a strong euidence against him in the day of the Lord. 2. Such as not only like, and commend, and maintaine Preachers, but heare them also ordinarily, yet neuer make any vse of their gifts in priuate, neuer moue any questions to them, nor seek to be directed and informed by them in the will of God, concerning any their particular and priuate occasions. The will of God is, that the Minister should be resident, and dwell vponupon his charge. He is called a watchman to the house of Israel, Ezek. 3. 17. The Priests had therefore their lodgings appointed them neare the house of God, 1. Chro. 9. 27. for this cause (among others) that the people, if they had any doubts to propound to them, and occasion to enquire the will of God of them, might know where to finde them. But our Ministers may be non resident well enough, all the weeke long, for any vse the people will make of them this way, vnlesse it be to baptize a childe, or bury a corpse, or visit one that is sicke, they can spare him well enough. And for visiting the sick, if he be such a one, as vseth to deale plainely, and will not suffer them to passe to hell in a dead sleep, he shall not be oft troubled that way: and when he commeth, what vse make they of him? Surely, they vse to propound no doubts to be resolued in, but only to hauehave him pray, and speake some comfortable words to them, they send for him. Of Dauid we reade, that he kept alwaies a Prophet about him, euen when his state was but meane and poore, yet had he the Prophet G…d with him, 1. Sā. 22. 5. And why? To be directed by him in the will of God, in all his occasions; as we may see as it appeares by his consulting with Nathan, 2. Sam. 7. 2. yea it may seeme by that which we read, 1. King. 1. 27. that he was neuer wont to vndertake or resolue vponupon any matter of great moment, till he had first consulted with the Prophet, and enquired what the will of God was in that case.
And now adaies also many keep good Prophets about them, but what vse make they of them? Surely, little more than they might do of a dumb Minister; yea, they count it a disgrace to make a Prophet of their counsaile in any thing.
Let a Minister be with them neuer so oft at their Tables, neuer so long in their houses, they will make no vse of his gifts, seek no direction from him in any case of conscience. Let a Lawyer be with them, they will make vse of his knowledge: let a Physitian be with them, they will moue some questions to him concerning his art; only the Diuine is the man they can make no vse of. And what is the reason of this? is it because they are full of knowledge, they know as much as we can teach them? Indeed, conceitednesse is a great cause. But (alas) there be many maine points in Religion, that they are very ignorant in. What is then the chiefe cause? Surely, men hauehave no care to please God, and to know his will; if they had, they could not but hauehave many doubts: when this care was wrought in Iohns hearers, they came to him after this manner, what shall we do? and what shall we do? Luk. 3. 10. 12. 14.
And there is no man, that hath a care to know Gods will, but he shall hauehave many doubts. There was neuer any proued a good schollar in any learning, but he that had doubts, and would moue questions. Neither is there any man, that hath a true care to please God, but he hath many occasions in his life, to enquire whether that he doth be agreeable to the will of God, or no. In the times of superstition, men gaue too much to their Priests, when they thought no sin could be pardoned, vnlesse they confessed it to a Priest, and tooke his direction for their repentance; but the prophanenesse of these times hath drawne men too farre into the other extreme, that they hauehave no need of the Ministers direction in any thing.
3 Such as will indeed moue questions, but they are curious (of such things as God hath not reuealed in his Word) or at least vaine & vnprofitable, Tit. 3. 9.
4. Such as wil moue questions only to try the Ministers iudgement, that they may take aduantage, either at his insufficiency, or at his dissent in iudgement from other Preachers, as the Scribes and Pharisees did vntounto our Sauiour, they moued questiōs to him tempting him that they might hauehave to accuse him, Ioh. 8. ….
5. Such as will heare & commend a good Preacher, and thank him euen for such Sermons, as wherein he hath touched them most nearly, but will reforme nothing, nor practise what they heare, such were the Prophets hearers, they heard his words but would not do them, with their mouths they shewed much louelove, but their heart went after their couetousnesse, Ez. 33. 31.
The third and last thing to be obserued, in describing the beginnings of the faith and conuersion of the Samaritans, is the approbation Christ gaue vntounto them; He abode with them two daies: which we shall not reade he did vponupon the entreatie of any other: & which shewed his speciall louelove to them, and desire he had to perfect the good work that was begun in them. Which teacheth vsus this doctrine: That they that vnfainedly desire to know the will of God, God will prouid means for them, that they may be instructed. Two plaine proofes Doct.we hauehave of this, in the example of the Eunuch. Act. 8. and Cornelius, Act. 10.
To confute the blasphemous Doctrine of the Papists, that denie the people can grow to any certaintie in the knowledge of Religion, or that they should Use 1.be allowed to reade the Scriptures.
2. To shew the true cause why so many continue still vnderunder the heauy iudgement of a dumbe Ministrie; they are such as you may reade of, euen such as say vntounto God, Depart from vsus, for we desire not the knowledge of thy waies, Iob 21. 14.
But of this Doctrine we hauehave formerly spoken at large; and therefore this shall now suffice to be spoken of it.