CVIII lectures vpon the fourth of Iohn Preached at Ashby-Delazouch in Leicester-shire. By that late faithfull and worthy minister of Iesus Christ. Arthur Hildersam.

THE SIXE AND FORTIETH LECTVRE, ON MARCH, XX. MDCIX.

IOH. IIII. XXVII.

And vpon this came his Disciples, and maruelled that hee talked with the Woman, yet no man said, what seekest thou? or, why talkest thou with her?

THe last day we finished the conference that was betweene our Sauiour and the Woman of Samaria. In these words, the E∣uangelist reporteth how, and by what occasion this conference was broken of. By this time that our Sauiour had so plainely made himselfe knowne to her to be the Messiah, and not be∣fore, the Disciples were come backe vnto Christ, from the towne Sychar, whither they had gone to buy meate, as verse 8. and vpon their comming (whether it were from the bashfulnesse and modestie of the Woman, that was not willing in the presence of so many men to haue any further speech; or whether it came from the reuerence that she bare to Christ, that shee would not now trouble him any longer, seeing meate was brought for him to go to dinner, or whether it proceeded from the desire she had to make hast to call her neighbours) but vpon the comming of the Disciples the con∣ference brake off; not before their comming; for they saw him talking with her, but before they came so neere, that they could heare any thing that they said, the speech brake off. Now the Disciples perceiuing him a good while (it seemes) before they came neere him to be in earnest talke and conference with a Woman, maruailed at it, as not conceiuing any reason why he should so do, but thinking it vnbeseeming the grauity and dignity of his person, and

the holinesse of those matters which they knew he was only wont to talke of, that he should conferre with a Woman. Yet such was the reuerence they did beare vnto him, that (though they did conceiue some dislike of this in their minds) they durst not vtter or expresse it.

So that th•…•…se words offer to our consideration two principall points.

1. Concerning the prouidence of God in disposing of the time of the Dis∣•…•…es returning vnto Christ.

2. Concerning the Disciples themselues. And of them we haue two things to •…•…serue 1. Their maruelling to see him talke and conferre with a Wo∣man. 2. Their silence.

For the First, in that God in his prouidence did so dispose, that the Disci∣ples should not onely be all away when this Woman came to the Well▪ (For else 1. Christ should not haue had any occasion to aske her water, verse 7, 8. Nor 2. Christ could haue had fit opportunity to tell her of her secret and f•…•…wle sinne she liued in. Nor 3. she could haue beene bold to open her mind to him.) But 2. Also that they should tarry so long away, till Christ had euen finished his conference with her; And 3. That they should come pre∣sently, so soone as he had made himselfe knowne vnto her to be the Messiah, and not before: We learne:

That God by his prouidence doth gouerne all things, euen the least things that fall out in the world, and orders them for the good of his Elect. Marke the confirmation of this Doctrine in these sixe particulars.

1. Not such things onely as come to passe by an ordinary course that he hath set in nature, and we can conceiue a reason for, but those that seeme to happe by meere chance, fall out by his prouidence. See a case of chance-med∣ley propounded, Deut. 9. 5. for releefe of whom the City of refuge is appoin∣ted. In this case it is said, Exod. 21. 13. The Lord offered him into his hand, and Pro. •…•…6. 31. The lot is cast into the lap, but the whole disposing thereof is from the Lord.

2. Not matters of great moment onely, but the least matters of all, and such as mans foolish reason would thinke it vnbeseeming the Maiesty of God to take notice of, euen such fall out by his prouidence, euen to the falling of a Sp•…•…row to the ground, Matth. 10. 29.

3. Euen such things as wherein man hath free-will (as in naturall and ciuill actions he hath) fall out by Gods prouidence. The Disciples going to Sychar to buy meat, and their comming back to their master, sooner or later, was a matter wherein they had free-will, and yet we see Gods speciall prouidence euen ordereth this matter. See another example in this kind, Gen. 24. 15. 20. Rebecca comes to the Well, iust at that time, when Abrahams seruant, that was sent to seeke a wife for Isaack came thither, she let him drinke of her pitcher, she offers to draw water for his Camels. And the Holy Ghost notes, God had a speciall hand in this, verse. 21. 26.

4. He doth not onely see and permit, whatsoeuer falls out in the world, but he hath an hand in euery thing, he is an agent in it, Ephes. 1. 11, He worketh all things according to the good pleasure of his will, Esay 45. 7. I forme the light, and create darknesse, I make p•…•…ace and create euill, I the Lord doe all these things.

5. He hath not only a hand in the actions of his children, but he is an agent in all the actions of the wickedest man, and of Sathan himselfe, to order and direct them. When the Sabeans and Caldeans, and the tempest that Sathan raised, had spoyled Io•…•… of his goods and seruants and children, he professeth it was the Lord that did all this, Iob 〈◊〉〈◊〉. 21. and the Holy Ghost addes vers. 22. that in saying so, he did not charge God foolishly. The worst action that euer was done in the world, was the killing of the Lord of life, and yet we shall find, Acts 4. 28. God had a hand in that, his enemies did nothing but what his hand and his counsell determined before to be done.

6. In the gouerning and ordering of all things euen the least matters that fall out, he hath speciall respect to the good of his Elect. The Disci∣ples going here to the towne when they did, and tarrying there so long as they did, was a matter of small moment; yet did God order and direct this matter by his prouidence, for the good of this poore Woman. If they had not gone when they did, and tarryed as they did, she could not haue had this blessed oportunity to conferre with Christ, which was the meanes of her saluation. See another example in Gen. 27. 34. Old Isaacke bids Esau goe kill him some Venison, and dresse it to his liking; Rebecca hearing him, she teacheth Iacob to beguile and lye vnto his Father; Iacob brings his Father meat; and the old man blessed him; immediately, when Iacob was scarce gone out from his Father, Esau comes in, and not before. God had a hand in all this, if Isaak had not said so to Esau, if Rebecca had not heard him, if she and Iacob had not vsed this policy (which in them both was wicked) if Esau had not tarried so long in the field as he did, Iacob had not had the blessing.

The Reason of this Doctrine; why God by his prouidence gouernes all things, euen the least things that fall out in the world is, 1. The respect that he hath to his owne glory.

To flesh and blood it seemes to make nothing for Gods glory but for his dishonour rather to haue an hand in euery small matter; especially in the actions of vngodly men; but indeed it is otherwise. As there is no crea∣ture so small and contemptible, but God receiues glory by it, or else he would neuer haue made it, he hath made all things for himselfe, Pro. 16. 4. Which is the cause why Dauid exhorts all his workes in all places of his Dominions to praise the Lord, Psal. 103. 22. and more particular, Psalm. 148. 7, 8. Dragons, and all depths, fire and hayle, snow and vapours, stormie winds; yea and verse 10. Beasts and all cattell, creeping things, and feathered fowle. So is there no action, or accident that falls out in the world, be it neuer so small, be the instrument neuer so wicked; but God will receiue glory by it, else he would neuer permit it, much lesse haue a hand in it, as we haue heard he hath. This is manifest in that forme of thankes-giuing which our Sauiour teacheth vs to vse as a reason of all our petitions, Matth. 6. 13. For thine is the kingdome, and the power and the glory, for euer. And in that of the Apostle, Romanes 11. 36. For of him, and through him, and to him are all things, to whom bee glory for euer. Therefore saith he, 2. Tim. 2. 20. In a great house there are not one∣ly vessells of gold and of siluer, but also of wood and of earth, some to honour, and some to dishonour. The lewdest men are Gods vessells, and such as he hath necessary vse of.

2. The speciall and fatherly affection he beares to his children i•…•… Christ, as there is no wise and good Father, but (how many, how great or publike soe∣uer his affaires be in the midst of them all, he will haue a speciall care of his own children, haue them in speciall remembrance) so is it with our heauenly Father, the very haires of your head are numbred, Mat. 10. 30. And he is the Sa∣uiour (or preseruer) of all men, specially of those that beleeue, 1. Tim. 4. 10.

The Vses of this Doctrine are of two sorts. 1. More generall. 2. More speciall. The generall Vse is this. Labour to be fully perswaded of this truth, Iob 5. 27. Heare thou it, and know it for thy good; and to see and discerne this prouidence of God in all thy waies, and in all things that haue befalne thee in the whole course of thy life; in thy wealth and pouertie; good and ill successes; marriage, children, dwellings, credit, discredit, health, sickenesse, life, and death. This is Salomons counsell, Pro. 3. 6. In all thy waies acknowledge him. Thus did Dauid, Psal. 139. 3. Thou compas∣sest my paths and my lying downe, and art accustomed to all my waies. And

this will yeeld vnto a man many vnspeakeable comforts. Some few of those many I will name vnto you, and they shall serue for those more speciall vses I told you this Doctrine serued vnto.

1. To perswade vs to the vse of prayer. They that are assured God by his prouidence ordereth all things, and the good successe of euery thing we take in hand depends vpon his prouidence, must needs be carefull to commend the successe of euery thing they take in hand vnto God by prayer. Our Sauiour teacheth vs to vse this as a reason, why we begge all good things of God, because his is the kingdome and the power, Matth. 6. 13. When Abrahams seruant was to take a iourney, he commends it to God by prayer, Gen. 24. 12. When Nehemiah was to make a suit to the King his Master, he commends it to God by prayer, Neh. 1. 11. and 2. 4. When Christ was to feede the people, he commends the creatures to Gods blessing by prayer, Matth. 14. 19. Yea the Apostle saith, that marriage and euery creature of God is sanctified to vs by the Word and prayer, 1. Tim. 4, 5. And on the contrary side, the chiefe or onely cause why men neglect to pray, is that men know not, or beleeue not this Doctrine of Gods prouidence, when Dauid had said that the foole saith in his heart there is no God, Psalme 14. 1. he giue this for one reason to prooue it, verse 4. they call not vpon the Lord.

2. It will free the heart from those cares wherewith it is wont to be disquieted and vexed about the successe and euent of things. The time and successe of euery thing and action is appointed of God, and depends whol∣ly on his prouidence, To euery thing there is a season (appointed of God he meanes) & a time to euery purpose vnder the heauen, as Salomon sheweth at large Eccles. 3. 1—8. And thereupon he inferreth, verse 9. What profit hath he that wor∣keth, in that wherein he laboureth? seeing things doe not depend only or prin∣cipally vpon the labour or endeauour of any man; It is therefore a vaine thing for men to disquiet themselues with care of the successe of things, a man must do his duty inioyned him of God, and (with a quiet and cheerefull heart) commit the successe vnto him alone. Many haue no heart to doe good duties God calls them vnto, because they can see no likelihood of good suc∣cesse; many vexe themselues with care and feare of that that may fall out hereafter. He that truely is perswaded of Gods prouidence, is free from this care, when he hath done his duty, and commended the matter to God by prayer, he casts his care for the successe wholly vpon God, to whom onely it belongs, Be carefull for nothing: (saith the Apostle, Phil. 4. 6.) but in euery thing by prayer and supplication, with thankesgiuing, let your request bee made knowne vnto God, Cast all your care vpon him, for he careth for you, 1. Pet. 5. 7. This is able to free our hearts from care concerning our children (euen at the houre of death) hast thou laboured to bring them them vp in Gods feare, giuen them good education, commended them to God? cast thy care then vpon him.

3. It will worke patience in all afflictions, I was dumbe, I opened not my mouth, because thou didst it, Psal. 39. 9. See a notable example for this, 2. Sam. 16. 10. Who dare then say, wherefore hast thou done so. See the vse Iob makes of this in affliction, Iob 1. 20. 22. 1. It kept him from charging God foo∣lishly. 2. It made him rent his garment, shaue his head, fall downe to the ground and worship God. 3. It made him giue thankes, this was much, but no more then his duty, 1. Thes. 5. 18. In all things giue thankes. He knew that sith God the ordering of it, it should tend to his good in the end, 2. Sam. •…•…6. 12. It may be the Lord will looke vpon mine affliction, and doe me good for his cursing this day.

4. It workes security in the heart, and quietnesse from all feare of

wicked men, and of Sathan himselfe. And it is not possible that any (who considers rightly how infinite dangers his life is subiect to, how many witches, how many vile men there be) should be without continuall feare, were it not for this. For what is it that preserues vs from danger? surely the Lords prouidence.

1. He so ouer-rules their hearts (for without him, neither Sathan, nor wicked men can mooue, in him all liue and moue and haue their being, Act. 17. 28.) that they haue not so much as a will or desire to practise any mischiefe a∣gainst vs, Exod. 34. 24. No man shall desire thy Land.

2. He watcheth and keepeth vs and our houses, Behold he that keepeth Is∣rael shall neither slumber nor sleepe, The Lord is thy keeper, Psal. 121 4, 5. He wat•…•…heth vs when we are asleepe, and protecteth vs from many vnknowne dangers, without any care or forecast of ours, when Ioseph was asleepe he admonisheth him of the danger they were in, Matth. 2. 13. This is that that Iob professeth, that in the daies of his youth and prosperity, Gods secret (for so it is in the originall) was vpon his tabernacle, that is, his hidden and secret prouidence, protecting him and blessing him in a hidden and se∣cret manner, Iob 29. 4. And 2. What is it that frees the heart from feare of all dangers, surely the knowledge and perswasion of the prouidence of God, The Lord reigneth, let the earth reioyce, Psal. 97. 1. I will both lay me downe in peace and sleepe, for thou Lord onely makest me dwell in safetie, Psal. 4. 8 and 31. 14, 15. I trusted in thee and said, thou art my God, my times are in thy hand. So Luke 13. 31. 33. When the Pharisees came and said to Christ, Get thee out, and depart hence, for Herod will kill thee. See how he secures himselfe by the knowledge of his fathers prouidence, Goe yee and tell that foxe (saith he) behold I cast out diuels, and doe cures to day and to morrow, and the third day I shall be perfected, neuerthelesse I must worke to day and to morrow, and the day following. He knew God in his prouidence had set downe the iust time and moment, how long his liberty and life should last, and when it should haue an end; and that neither Herod nor all the men in the world could alter that time.

Notes

• Doct. 1.
• Reas. 1.
• 2.
• Use 1.