Lectures Upon John 4, Part 23
THE HVNDRED AND SEVENTH LECTVRE, ON OCTOBER XXIX. MDCXI.
IOHN IIII. LI, LII, LIII.
And as he was now going downe, his seruants met him, and told him saying, Thy sonne liueth.
Then enquired he of them the houre when he began to amend; and they said vntounto him, Yesterday, at the seuenth houre the Feuer left him.
So the father knew, that it was at the same houre, in the which Iesus said vntounto him, Thy sonne liueth; and himselfe belieued, and his whole house.
WE hauehave already heard, that from the beginning of the 46 Uerse, to the end of this Chapter, the Euangelist doth set downe the History of the second miracle that Christ wrought in Galile, in curing of the sonne of a certaine Ruler. And that the History stands vponupon foure parts: First, the occasion that was offered vntounto Christ to do this miracle, Uers. 46, 47 Secondly, the manner how Christ wrought this miracle, Vers. 48, 49. and the beginning of the 50. Thirdly, the fruit and effect of this miracle, from the latter end of the 50 Verse, to the end of the 53. Fourthly, the conclusion of the story, in the 54 Uerse. And in the fruit and effect of this miracle (which is the third part of the story) we hauehave heard there be three principall things to be obserued; First, the beginning of the faith and conuersion of this Ruler, in the words of the 50 Verse. And the man belieued the word that Iesus had spoken vntounto him, and went his way. Secondly, the means whereby this faith, that was begun in him, was confirmed and increased, in these words I hauehave now read vntounto you. Thirdly, the confirmation and stablishment which he receiued in his faith by these meanes, and the fruit whereby he declared it, in the latter end of the 53 Uerse. The first of these three points we finished the last day; it remaineth now, we come vntounto the second: namely, vntounto the meanes, whereby the faith that was begun in him, was confirmed and increased. Now in these words two principall things are to be considered: First, his seruants meeting of him, and bringing him word of his sonnes recouery, Verse 51. Secondly, the enquiry he made of them concerning the iust time of his sonnes recouery, and the satisfaction that he receiued therein, Uerse 52, 53. For the first, it is worthy to be obserued here, what care these seruants had of the comfort of their Master: first, they knew how much the sicknesse and danger of his sonne did disquiet and trouble him. Secondly, they knew that he was gone to Cana vntounto Christ, to seeke helpe for him. duplicate page duplicate page Thirdly, so soon therfore as they perceiued that the child was recouered, they come to tell him, that they might ease him of his griefe, and comfort him; and would not let him abide in his griefe, till he might come home, and see his sonne recouered, but they come to bring him the newes of it. Fourthly, there comes not one seruant onelyonly to bring him this newes, but sundry of them, each of them being vnwilling (as it should seeme) to be ouer-gone by another in this duty to their Master. Fifthly, yea, they shewed great care not to deceiue their Master with false newes; and therefore they did not come forth so soone as they perceiued the child began to mend, (for it is said, they met not with their Master, till the day after the child began to amend: and Cana being but fiue miles (or thereabout) from Capernaum, and the child beginning to mend about one of the clocke in the after-noone, they might hauehave beene with him the same day, if they had come forth presently) but they would be well assured, that he did mend indeed; and therefore they taried a while, that they might hauehave some proofe of his amendment, before they went: and thereupon they come, and tell their Master confidently, Thy sonne liueth: that is, he is recouered, and past the danger of this his sicknesse; The seuer hath left him, as Verse 52. The Doctrine that we are to learne from the example of these seruants, is this, That it is the duty of eueryevery seruant to louelove his Master, to desire and seeke the comfort of his Doct. 1.Master. This Doctrine concerning the duty of seruants (peraduenture) will seeme to many not very profitable, or fit to be stood vponupon. But I would hauehave such to consider, First, that my Text drawes me to it, and I must not seeke matter, but take such as my Text giues me direct occasion to speake of. Secondly, that this is a Doctrine very necessary to be taught sometimes. Obserue (I pray you) in the Epistles of the Apostles, how oft this point is taught, and with what earnestnesse it is vrged, Ephes. 6. Colos. 3. 1 Tim. 6. Tit. 2. 1 Peter 2. And marke how the Apostle concludes it, 1 Tim. 6. 2. These things teach and exhort. And Tit. 2. 15. These things speake, and exhort, and rebuke with all authority. I will therefore handle this point as briefly and profitably as I can, so as not seruants only, but all you that heare me, may receiue some benefit and edification by it.
This is then the Doctrine, That eueryevery seruant is bound to louelove his Master, to desire and seek the comfort of his Master. And that which you shall heare me speake concerning the duty that the seruant owes to the Master, you must vnderstand to be meant as well of the duty that the seruant owes to the Mistris. For there is the like reason for both; and thus runs the Commandement, whereby all inferiours are taught their duty to their superiours, Exod. 20. 12. Honour thy Father, and thy Mother: that is, the superiour of either sexe. Say a seruant should be neuer so true vntounto his Master, neuer so diligent, neuer so profitable, yet if he louelove not his Master, if he desire not by all the meanes he can, to procure the comfort of his Master, he hath not discharged his duty before God. We hauehave here in the Text an example of seruants, that yet were not conuerted to the Faith, and it should be a foule shame for seruants that professe the Gospell, to go behind them in this duty to their Masters. But I will giuegive you examples also of such seruants, as no Christian seruant, of what degree soeuer, can disdaine to propound to himself for his imitation. The one is Eleazar Abrahams seruant, and steward of his house, of whose louelove to his Master, and care to procure his Masters comfort, we shall read, Gen. 24. He saw what a trouble it was to Abraham when he was old, for feare his sonne Isaac should take a wife of the Canaanites, and what a comfort it would be to him, if he might see him matched with one of his owne kindred. See the maruellous louelove of this man to his Master, and care he had of his comfort: First, in the diligence he shewed in the businesse, Ver. 33. When he was come to Labans house, they set meat before him, but he would not eat till he had done his Masters businesse. And so soone as he had obtained his suit, and done his businesse (though his entertainment were very good) he would not be stayed one day longer, but would needs returne to his Master with all speed; as you shall find, Ver. 54, 56. because he knew well what a comfort it would be to his Master, when he had vnderstood how he had sped. Secondly, you shall obserue his louelove to his Master, in the ioy he took in that good successe God had giuen him in his businesse, (not so much in respect of himselfe, or any reward he looked to receiue for his good seruice, but) euen for his Masters sake, because he knew how great a comfort it would be to his Master. See this, Ver. 26, 27. when he perceiued, that God had brought him directly and safely to Bethuels house; The man bowed himselfe, and worshipped the Lord, and said, Blessed be the Lord God of my Master Abraham, which hath not with-drawne his mercy and truth from my Master. See still all his respect was to his Master: A good seruant will reioyce in his Masters comfort as much as in his owne, it will do him good to see his Master prosper. The other example is Nehemia, who was Cup-bearer or Taster to the greatest Emperour that was then in the world: and he professeth of himselfe, Neh. 2. 1. That he had neuer been wont to be sad in the presence of his Master. Why? was that vnlawfull? No, doubtlesse, it well beseemes a Christian to be sad sometimes, Sorrow is better than laughter, for by the sadnesse of the countenance (that inward griefe which cannot be hid, but shewes it selfe in the countenance) the heart is made better, Eccles. 7. 3. but his Master liked it not, he knew it would discontent his Master, as appeares, Vers. 2. he was sore afraid, when his Master perceiued by his countenance that he was sad. And though his Master were void of religion, yet he held it his duty to giuegive contentment to him in this, he did striue to be chearfull in his countenance alwaies when he came to attend him. I hauehave now giuen you two examples for this; I will giuegive you two precepts also, and so come to the reasons. The first is that the Apostle teacheth, Eph. 6. 7. when he requires seruants to do that seruice that they do with good will: he means not in those words to exempt them from duty and obligation; as if he would say, The seruice you do, is done but of courtesie; but though you do no more, than in duty you are bound to do, yet must you do it of louelove and good will, or it is nought worth in Gods sight. So Tit. 2. 9. Let seruants be subiect to their Masters, and please them in all things, not answering againe. And mark what kind of seruants they were, of whom this duty was required; the yoke that seruants did beare in those dayes, was an iron yoke, in comparison of that that seruants beare now: For, 1. They were vsually bond-men, either won in battaile, or bought with money: and consequently they were 1. bound during life, or at their Masters pleasure: 2. they could refuse no drudgery they were put to. 2. Their Masters were most of them Infidels, and enemies to the Gospell. And yet those seruants were bound to louelove their Masters, and to seek to please them in all things. How much more are seruants now bound to do this, whose yoke is farre more easie and tolerable?
The Reasons of the Doctrine are these. First, louelove is the root of all duties we do performe to men: neither can any be well done, vnlesse it proceed Reason. 1from louelove; and where there is louelove, all duties will follow. Rom. 13. 9, 10. EueryEvery Commandement is brie…ty comprehended in this saying, euen in this; Thou shalt louelove thy neighbour as thy selfe: therefore louelove is the fulfilling of the law. There be sundry other duties the seruant owes to his master, but all depend vponupon this: First, he must be obedient vntounto his Master, Col. 3. 22. In all things, saith the Apostle, and to that end he must be subiect to him, not answering againe, Tit. 2. 9. els he cannot be obedient vnlesse he acknowledge himselfe to be vnderunder him, and can take an angry and crosse word patiently, yea, though it be giuen without cause: and to that end also he must honour and reuerence him in his heart, They must count their Masters worthy of all honour, 1 Tim. 96. else can he neuer be subiect to him, nor beare his reproofe. Secondly, he must seek his masters profit. Phile. 11. One simus had been an vnprofitable seruant, but so soone as he was conuerted, Paul giues his word for him, that he would be profitable to his Master. And to that end he must be faithfull and true, Titus 2. 10. Not pickers, but such as shew all good faithfulnesse: to that end also they must be painfull and diligent in their places: els, though they be neuer so true, they are vnprofitable. Pro. 18. 9. He that is s…othfull in his worke, is euen the brother of him that is a great …aster. But the seruant that loueth his Master, will make conscience of all these duties, and none but he.
EueryEvery seruant is to esteeme his Master as a Father. So Naamans seruant (that saw no further than by the light of nature) cals him, 2 King. 5. 13. 2.And so the Lord himselfe in the fift Commandement termes all such as he hath made our superiours in any degree, Exod. 20. 12. because from eueryevery one of them, the inferiour receiues some benefit, as from a Father. Because God hath made thy Master his instrument of thy maintenance, thou receiuest from God by his hand, either food and wages, or food and knowledge in some trade, whereby thou maist liue the better, and be more profitable to the Common-wealth, therefore thou art bound to louelove him, and owest duty vntounto him.
The third Reason, is in respect of God and his ordinance. How vnworthy so euer the Master himselfe be of this louelove, yet because God hath set him 3.ouer the seruant, and will hauehave him to do it, he must louelove him. This reason the Apostle giues, Eph. 6. 6, 7. The seruant must do his seruice of good will and louelove, because therein he serues Christ, doth the will of God, he serues the Lord, and not men, Col. 3. 23. they do it to the Lord, and not to men: and 1 Tim. 6. 1. EueryEvery seruant must count his Master worthy of all honour. First, of all honour; not of cap and knee onelyonly, &c. but of louelove and obedience. Secondly, eueryevery Seruant must so esteeme of his Master, euen those that had the worst Masters. Thirdly, he must count him worthy of all honour. How can that be, will you say, if he be an idolater, a filthy person, or a drunkard? Yes, in respect of Gods ordinance, because God will hauehave him to be honoured and loued, he must do it, though there be nothing in the man that deserues honour and louelove. Who will not giuegive honour to him, whom the King will hauehave to be honoured, how vnworthy soeuer he be otherwise? Though Mordecai were in Hamans iudgement very base, and one whom he hated extremely, yet yee see how ready he was to giuegive honour to him, when the King would hauehave him to do it, Est. 6. 11. If God will hauehave vsus to louelove our deadly enemy, that hath nothing in him to deserue louelove, but the contrary, we must do it, or we can hauehave no comfort in God, Mat. 5. 44. This will greatly adorne and gaine credit to the profession of the Gospell, and nothing more, when men shall see it 4.works this conscience in seruants, that a seruant professing religion is more dutifull, more carefull of his Masters comfort and profit, than any other. This reason the Apostle giues, Tit 2. 10. That they may adorne the Doctrine of God our Sauiour in all things: and 1 Tim. 6. 1. That the name of God and his Doctrine be not euill spoken of. And the credit of the Gospell is dearer to eueryevery true Christian than his owne life.
The last reason is, because how vnworthy, or vnthankfull, or vnable soeuer thy Master is, yet, if of conscience toward God thou do thy duty 5.thus, thou shalt be sure God will reward thee; and so on the other side, if thou do not thy duty, thou shalt hauehave no reward. Ephes. 6. 8. Know yee that whatsoeuer good thing any man doth, the same shall he receiue of the Lord, whether he be bond or free. First, the Lord will reward thee in the life to come, Col. 3. 24. knowing that of the Lord yee shall receiue the reward of inheritance. Secondly, euen in this life the Lord will reward thee with the like when thou shalt be a Master thy selfe, with what measure yee mete, it shall bee measured to you againe, Mat. 7. 2. Take no heede to all words that are spoken, lest thou he are thy seruant curse thee; For oftentimes also thine owne heart knoweth, that thou thy selfe likewise hast cursed others, Eccles. 7. 2…, 22.
The Vse this Doctrine serueth vntounto, is: first, for Seruants; secondly, Vse 1.for Masters also.
And as for seruants, before I exhort them to the duty that this Doctrine requireth of them, they are first to be admonished (by way of caution and preuention) to take heede they be not too carefull to please their Masters, that they shew not too much louelove vntounto them. The Lord hath set you limits and bounds in this case, which you may not passe. LoueLove and obedience is not absolutely due to any Master vponupon earth, so as we may do any thing to please them, any thing they would hauehave vsus to do: this honour is due to God alone, whom the Apostle therefore cals, Iude 4. foreign, The onelyonly Master. All other Masters are called twice by the Apostle, Ephes. 6. 5. Col. 3. 22. Masters according to the fl…sh: they hauehave nothing to doe with the conscience, that is to be reserued to God alone, in that case they hauehave a charge giuen them, yee are bought with a price, be not yee the seruants of men, 1. Cor. 7. 23. I will shew you some particulars, that seruants must take heed of in this case: First, a seruant may not, to please his Master, conforme himselfe to a false and idolatrous religion, this was the thing that Naaman after his conuersion was fearefull lest he should offend in 2. Kings 5. 18. Secondly, a seruant may not, to please his Master, lend him his oath, and sweare whatsoeuer he would hauehave him, Gen. 24. 5. As well as Eleazar loued his Master, he would not presently sweare when he bad him, but he would perfectly know the matter he should sweare to, and how he might be able to keepe his oath, before he would sweare. Thirdly, a seruant may not (to please his Master) execute his malice, and reuenge all his quarrels, as Absolons seruants did vponupon this ground, 2. Sam. 13. 8 Kill him, feare not, hauehave not I commanded you? but all Sauls seruants (saue Doeg) refused to do it, they would not kill the Lords Priests, though the king their master commanded them, 1. Sam. 22. 17, 18. Fourthly, a seruant may not (to please his Master) counsaile him to oppresse and wrong his tenants. The Scripture imputes the oppression that many great men vsed, to their seruants. Amos 4. 1. They oppresse the poore, and destroy the needy, and say vntounto their Masters Bring, and let vsus drinke. Fiftly, a seruant may not (to please his Master) feede his humour in his vncleannesse and filthinesse. Gen. 12. 15. Pharaohs seruants saw Sara, & commēded her to Pharaoh, so she was taken into his house. Sixthly, a seruant may not, to please or enrich his Master, tell a lye, or deceiue any; for he shall doe his master hurt, and no good, by getting any thing that way. Pro. 21. 6. The gathering of treasures by a deceitfull tongue is vanity, tossed to and fro of them that seeke death. Seuenthly, a seruant may not, to please his Master, feed his humour, by bringing him lyes and slanders. Pro. 29. 12. If a Ruler hearken to lies, all his seruants are wicked. And Hos. 7. 3. They make the King glad with their wickednesse, and the Princes with their lyes. And so much for the caution, that is to be giuen vntounto seruants. The exhortation is this, That eueryevery seruant would subscribe to this commandement of the Lord, as well as vntounto others, and say of it, as Rom. 7. 12. This commandement is holy, and iust, and good, and endeauour to shew the truth and soundnesse of that grace that is in him, by making conscience of his duty in the calling God hath placed him in. Three waies especially there be, whereby thou maist shew, that thou doest indeed louelove thy Master: First, if thou seeke by all meanes, and canst reioyce in his prosperity and welfare, as we hauehave heard Eleazar did, Gen. 24. Secondly, if thou can beare with his infirmities, and not blaze them to his discredit, Seruants, be subiect to your Masters with all feare, not only to the good and gentle, but also to the froward, 1. Pet. 2. 18. Thirdly, if thou be tractable, and willing to please him, and be ruled by him, specially in those things that concerne Gods seruice and worship: eueryevery man in such things should be willing to please his neighbour, Rom. 15. 2. much more should the seruant be willing to please his Master in them.
The Vse that Masters are to make of this Doctrine, is: First, to draw them Use 2.to louelove Religion, which is such a friend to them, and to desire to hauehave such seruants as are religious. If men were not extremely wicked, this would perswade them to louelove the Gospell, that no meanes, which the wit of man can deuise, hauehave such force to make good subiects, children, seruants, and neighbours, as this hath. Secondly, to exhort them to carry themselues so towards their seruants, as they may deserue louelove and reuerence of them. The fifth Commandement that bindes all inferiours, to honour their superiours as parents, bindes all superiours to be as fathers to their inferiours; and indeed eueryevery Master should be so to his seruants, euen Naaman the Syrian was such a Master, that made his seruant when he spake vntounto him, say O my father, 2. King. 5. 13.
Three speciall waies there be, whereby the Master may gaine louelove and reuerence of his seruant.
1. If thou deale iustly with him, performing thy couenant with him, paying him his wages, not oppressing nor wronging him, Masters giuegive vntounto your seruants that which is iust and equall, knowing that yee also hauehave a Master in heauen, Col. 4. 1.
2. If thou shew a louelove to thy seruant, not respecting him onelyonly for thine owne aduantage, but shewing a desire, that he may benefit himselfe by thy seruice also. Our beasts and cattell we may keepe onelyonly for our owne benefit; but in all our dealings with men (specially Christians) we are bound to respect also the good of him we deale with, and not our owne good onelyonly, Looke not eueryevery man on his own things, but eueryevery man also on the things of others, Phil. 2. 4. Therefore the Lord gaue a Law to Masters, Deut. 15. 12, 13. that they should not let their seruants go away empty.
3. If thou cause him to perceiue in all thy waies, that thou doest indeed feare God, and art wont to be more offended with him, for his sinne against God, than for any neglect of duty to thy selfe, when the people vow their obedience vntounto Ioshua, they add this (as the chiefe thing that would keep them in this obedience) only the Lord thy God bee with thee as hee was with Moses, Iosh. 1. 17. This will gaine thee reuerence, euen with a most wicked man, as it did to Iohn Baptist from Herod himselfe, Mar. 6. 20. yea, with thine enemy, when a mans waies please the Lord, euen his enemies shall bee at peace with him, Pro. 16. 7. how much more with thine owne seruant?
Lecture the hundred and eighth. Nouember 12. 1611. IOHN IIII. LII, LIII.
IT followeth now, that we proceed vntounto the second point, which is contained in the words I hauehave now read vntounto you: namely, the enquiry which this Ruler made of his seruants, touching the iust time of the recouery of his sonne, and the satisfaction that he receiued therein. Where it is to be obserued, that this Ruler (of whom it was said before, that he beleeued the word that Iesus had said) doth now enquire of the truth of that which Iesus had said. For the reason that moued him to aske of his seruants the iust houre when his sonne began to amend, was, because he would know whether that were true which Christ had said, whether he began to amend at that time when Christ said he began to amend, whether the cure were done by vertue of Christs word, yea or no: and it appeares by the blessing that followed, that this he did was well done, and acceptable vntounto God. The Doctrine then we hauehave to learne here, is this: That it is not vnlawfull, nor against faith, but a good signe of faith and grace, for a Christian to examine and Doct. 2.make triall of the truth of Gods Word. Two proofes there are of this Doctrine in the Text: first, this Ruler here, after he had beleeued, doth both enquire, and moue questions concerning that which Christ had said vntounto him: and secondly, he is carefull to obserue, how Christ in deed, and effect, did make that good which he had spoken vntounto him.
Obiect. Why but (may some say) what need he to hauehave made any question, or sought any confirmation of that which Christ had said, if he had indeed beleeued his word, as it is said he did? That honour is due to Gods Word, as we are to rest in it, to giuegive absolute credit vntounto it, and make no question of it, though it seeme neuer so contrary to sense or reason. When God had told Abraham he should hauehave a son by Sarah, in whom he should be the father of many Nations, it is said, Rom. 4. 18. That he aboue hope beleeued vnderunder hope, according to that that was spoken to him. And in so doing, it is said, vers. 20. he gaue glory to God. And so did Noah in a matter that was most vnlikely, and that was not to fall out of an hundred and twenty yeares after, By faith Noah being warned of God, of things not seene as yet, moued with feare prepared the Arke, to the sauing of his house, Heb. 11. 7. And on the contrary side, God hath been angry with men for doubting of that which he hath spoken, and hath punished them for it, as he did Zacharias, Luk. 1. 18. 20.
An. I answer: to make question of any thing God hath spoken, as doubting of it, is a sin; but to moue questions concerning that which God hath spoken, out of a desire to be further confirmed in our faith, is a thing most acceptable vntounto God. Foure notable examples we hauehave for this. When God had promised to Abraham, that he would giuegive him the land of Canaan to inherit, Abraham askes him this question, Gen. 15. 8. O Lord God, whereby shall I know that I shall inherit it? And yet before it is said, ver. 6. He beleeued, and that was counted to him for righteousnesse. So Gideon after God had said vntounto him, that he should be the deliuerer of Israel from the Midianites, and he be belieued also, as it is plaine, Iudges 6. 34. yet he desires still a further confirmation, verse 37. and yet another, verse 39. and God was neuer a whit offended with him for it. So Hezechia, after he had receiued Gods Word and promise for his recouery, and he belieued, yet …. Kin. 20. 8. he desires to be further confirmed in it, What shall be the signe that the Lord will heale me? The last example is the blessed Virgin, Luke 1. who though she beleeued, verse 45. yet makes a question and doubt verse 34. How shall this be, seeing I know not man? We see therfore for the first proofe, that it is not vnlawfull to moue some questions of Gods Word, so it be out of a desire to be further confirmed in the truth. And for the second, Christians may and should obserue carefully, how God makes good his Word, and fulfils in his workes that which he hath said in his Word. In this respect we hauehave those Commandements oft giuen vsus to obserue his works of mercy, to the godly. Psal. 107. 43. Who is wise that he may obserue these things: he shall vnderstand the louing kindnesse of the Lord: and his workes of iudgement on the wicked. Psal. 66. 5. Come, and behold the workes of God, hee is terrible in his doings to the sons of men: and generally of both, Psal. 111. 2. The workes of the Lord are great, and ought to be sought out of them that louelove them. And on the contrary side, it is noted for a sin that much prouokes God, when men neuer obserue the workes of God, to see how by them he makes good whatsoeuer he hath said in his Word. Psal. 28. 5. They regard not the workes of the Lord, nor the operation of his hands: therefore breake them downe, and build them not vp.
The Reasons of the Doctrine are two principally: first, eueryevery Christian, euen the best, had neede to be further confirmed in his faith, and better assured Reas. 1.of the truth of Gods Word. Paul saith of the Thessalonians, that there was some thing lacking in their faith, 1. Thess. 3. 10. How much more would we find it so, specially if we should be brought to triall? yea that man certainely hath no faith, that feeles no weaknesse of faith, nor need to grow. For not only the man whose childe had a dumb spirit, Mar. 9. 24. and the Apostles, Luke 17. 5. but euen Paul (when he was at the best) professeth with great earnestnesse and care (to preuent in others that conceit of him) that he was not perfect, but desired to grow in faith, Phil. 3. 12, 13.
Secondly, this course that the Ruler heere tooke, this questioning and inquiring, but specially this obseruing of the workes of God, is a singular 2.meanes to increase and confirme vsus in the faith, Psal. 92. 4. Thou Lord (saith Dauid) hast made me glad by thy workes, and I will reioyce in the workes of thy hands. For this experimentall knowledge is the most certaine of all other. Psal. 48. 8. As we hauehave heard, so hauehave we seene in the Citie of the Lord of Hosts, in the City of our God, God will establish it for euer. Iob 42. 5. I hauehave heard of thee by the hearing of the eare: but now mine eye seeth thee. See in particular, how this obseruation of Gods worke confirmes our faith in the truth. First, in the truth of Gods Word generally. Psal. 119. 140. Thy Word is proued most pure, and thy seruant loueth it. Secondly, in the truth of Gods promises made to his people, see how the faithfull are confirmed in them by the experience of Gods dealing with other of his seruants. Psal. 22. 4. Our Fathers trusted in thee, they trusted, and thou didst deliuer them: and 34. 5. They shall looke vntounto him, and run to him, and their faces shall not be ashamed. Why? what should make them so confident in Gods mercies? vers. 6. This poore man cryed, and the Lord heard him, and saued him out of all his troubles. But specially, the experience a man hath had in himselfe, of the performance of Gods promises, will maruellously confirme him. Rom. 5 4. Experience bringeth forth hope, in this case especially. See this in Dauid, Psal. 4. 1. Heare me when I call, O God of my righteousnesse, thou hast set me at liberty when I was in distresse, hauehave mercy vponupon me, and hearken to my prayer. See this also in Salomon, who hast kept with thy seruant Dauid my father, that thou promisedst him; thou spakest also with thy mouth, and hast fulfilled it with thy hand, as it is this day. Therefore now Lord God of Israel keepe with thy seruant Dauid my father, that thou promisedst him, saying, There shall not faile thee a man in my sight to sit on the throne of Israel—And now ô God of Israel let thy word I pray thee be verified which thou spakest to thy seruant Dauid my father, 1. King. 8. …4.-26. Another notable example we hauehave for this in Iacob, Gen. 32. 9. Thou saidst vntounto me, remoue into thy Country and to thy kindred, and I will do thee good: there is Gods word and promise. Then followeth the experience he had already of the performance of this promise, verse 10. I am not worthy of the least of all thy mercies which thou hast shewed vntounto thy seruant, for with my staffe came I ouer this Iordan, and now hauehave I gotten two bands. Then followes the confirmation he receiued in his faith by this experience, vers. 11. I pray thee deliuer me from the hand of my brother, from the hand of Esan. Thirdly and lastly, this is of great force to confirme our faith in the truth of Gods threats against sin. Psal. 58. 10. The righteous shall reioyce when he seeth the vengeance; and why so? vers. 11. and men shall say, verily there is a reward for the righteous, doubtlesse there is a God that iudgeth the earth. Esa. 26 9. Seeing thy iudgements are in the earth, the inhabitants of the world shall learne righteousnesse.
The Vse of this Doctrine is two-fold, according to the two branches of Vse. 1.the doctrine. It serueth to exhort and perswade vsus all, that we would seeke to increase our knowledge and faith, by conferring, questioning, and reasoning among our selues of the Word of God. This is a singular meanes ordained of God to confirme vsus; by this we might learne much we know not, and this would helpe our memory and affections: and we depriue our selues of a great benefit by the neglect of it. See a Commandement of God for it, Ier. 23. 25. Thus shall yee say eueryevery one to his neighbour, and eueryevery one to his brother, what hath the Lord answered, and what hath he spoken? There is a Commandement for one priuate Christian, to question and reason with another of the Word of God: and Mal. …. 7. there's a Commandement for the people to moue their doubts and questions to the Minister, they shall seeke the law at his mouth. See an experiment of the fruit of it, Luk. 24. in the Disciples that went to Emaus; they conferred and moued their doubts one to another, vers. 14. and then vers. 15. It came to passe as they communed together, and reasoned, that Iesus himselfe drew neare, and went with them: and verse 27. he expounded in the Scriptures vntounto them, and verse 45. he opened the vnderstandings of all those that were gathered together. Yea see the fruit euen of that conference and reasoning that a father shall vse with his children, or a master with his seruants, or one neighbour with another, as they walke or ride together. Deut. 6. 7. Thou shalt whet or sharpen them to thy children, when thou tarriest in thy house, and when thou walkest by the way. Christians when they hauehave any doubts in the matters of their faith and religion, should enquire and seeke to be resolued. Ier. 6. 16. They shall stand in the waies, and enquire for the old way. When in reading or hearing of the Word they meet with doubts, they should not lightly passe them ouer, but enquire; How is this to be vnderstood, how may this be proued? We hauehave a notable example for this, of them that read the Word, Act. 8. 34. I pray thee of whom speaketh the Prophets this, of himselfe, or of some other man? and for them that heare the Word, in the Disciples of our Sauiour, who, whensoeuer they had heard him teach ought that they did not vnderstand, were wont first to conferre and reason among themselues about it, and then if that would not serue, to go to their teacher. Iohn 16. 17—19. Mar. 4. 10. and 7. 17. and 10. 10, 11. Christians should be asking of them that are able to teach them the meaning, and reason of that they see done in the administration of the Sacraments. Exod. 12. 26. It is said, that children should aske their fathers concerning the Passeouer: What seruice is this you keepe? and Ioshua 4. 6. What meane you by these stones? and Deut. 6. 20. What meane these ordinances and testimonies and lawes, which the Lord our God hath commanded you?
What is then the true cause why this duty is so much neglected; that Christians when they meet, neuer conferre or reason of good things: nay, when they come in company with such as are able to teach them, they neuer moue any question of religion to them, but their talke is only of worldly and vaine things? Surely, it is because they hauehave no doubts, no need to learne, or be confirmed in the truth. And why hauehave we no doubts, when the Eunuch and Disciples had so many? Surely, our hearts are profane, and regard not what we heare, or reade, like those, Iob 21. 14. who say to God, Depart from vsus: for we desire not the knowledge of thy waies.
Now to conclude this Vse, I will giuegive you some few cautions and rules to direct you in conferring and reasoning of Gods Word.
1. Your questions must be of such points as are profitable; not curious, of such things as God hath not reuealed; or vaine, of such things as you know no vse of, charge them not to giuegive heede to fables, and endlesse genealogies which minister questions, rather then edifying which is in faith 1. Tim. 1. 4.
2. You must moue them with a desire and purpose to be resolued, and to yeeld to the truth, when it is reuealed vntounto you: not like Ahab, who enquired of many of his Prophets whether he ought to goe vp to Ramoth Gilead, but was resolued … …nd (say they what they list) what he wo… do, 2. Chro. 18. 5. or t…e wom… …ntioned, which will neuer be reso… or setled, euer learning … ne… able to come to the knowledge of the tr… … …m. 3. 7. Of such Questionists it is said, Mar. 8. 12. Christ sighed deeply in … …t, and said, Why doth this generation seeke a signe?
3. You must moue questions, and talke of relig… … great reuerence, not profanely, in a merry and iesting vain. 2. Tim. 2. … Stay profane and vaine bablings; for they encrease vntounto more vngodlinesse.
4. Questions of religion must not be handled in …on, in heate of contention, as when men seeke their owne praise, and to get the victory one of another. The Apostle, 1. Tim. 6. 4. condemnes questions and strife of words, whereof comes enuie, strife, railing, and euill surmising.
The second Vse of the Doctrine, is, to exhort vsus to vse this meanes also for the confirmation of our Faith, euen the obseruing of Gods works, and the experiments Vse. 2.we may therein finde of the truth of his holy Word. It is good for vsus to this end, to obserue Gods dealing toward others. See what a notable vse the Lord saith he knew Abraham would make of his iudgement on Sodome, I know him that he will command his children and his houshold after him, and they shall keepe the way of the Lord to do iustice and iudgement, Gen. 18. 19.
But specially it is good to obserue, how God hath made good and confirmed his Word to thee, euen in thine owne experience. 1. His promises, by blessing thee, while thou hast walked carefully and conscionably before him; answering thy prayers, &c. To this purpose belongs that exhortation, Psal. 34. 8. O taste, and see that the Lord is good▪ Labour to be able to say, as Psal. 119. 56. This I had, because I kept thy precepts: and verse 65. Thou hast dealt well with thy seruant, according vntounto thy word. 2. His threats, by crossing and correcting thee, when thou hast swerued from his waies, that thou maist also be able to say, as Psal. 119. 71. It is good for me that I hauehave beene afflicted, that I might learne thy statutes. 3. Generally, the truth of eueryevery part of his word, that thou maist, as Rom. 12. 2. Proue what is that good, that acceptable, and perfect will of God: and say of it from thine owne experience, as Psal. 19. 10. that it is more to be desired than gold, …ea, than much fine gold: sweeter also than hony, and the hony combe. What man is there that might not oft obserue some such experiments in himselfe? And how great is the benefit we might reape by obseruing them?
FINIS.
End of the text · Arthur Hildersham, Lectures Upon John 4 (1632)