Lectures Upon John 4, Part 21 · Lecture 97
Lecture the ninetie seuenth. August 20. 1611. IOHN IIII. L.
THe last day we heard, that the first words of this verse, containe in them the comfort and satisfaction, that this Ruler receiued from Christ, after he had beene so sharply rebuked by him. And that herein the grace and mercy of Christ appeared in two points: first, that he shewed his diuine power, in the cure euen of a bodily infirmity: secondly, that he did this at the request of a man, that was so weake in Faith as this Ruler was. The former of these we finished the last day, and now it remaines we proceed to the latter; namely, that the wants and weaknesses of this Ruler notwithstanding, Christ granted his request, and healed his childe. Now that we may the better receiue instruction from this example, we must obserue in it these three points: First, the great ignorance and want of Faith, that was in this Ruler at this time, when he craued helpe of Christ for his sonne. Secondly, the great goodnesse and respect that Christ shewed vntounto him, notwithstanding this. Thirdly, the reason why Christ did shew this respect to so ignorant and weake a man. For the first, how ignorant and weake in faith he was, you shall discerne in fiue points: First, by the checke and reproofe that Christ gaue him, verse 48. Secondly, in that he sought not to Christ for helpe, till all other meanes failed him, and his childe was euen ready to dye, verse 47. Thirdly, that he thought Christ could not helpe his sonne, vnlesse he went downe to him, verse 47. 49. he thought, he must needs either pray with him, or annoint him, or touch him, or vse some other ceremony and solemnity about him, or else he could do him no good; being in this (as it seemes) of Naamans minde, Behold (saith he) I thought, he will surely come out to me and stand, and call on the Name of the Lord his God, and strike his hand ouer the place, and recouer the leper, 2. Kings 5. 11. Fourthly, in that he thought it would be to no purpose for Christ to go to his son, if he were once dead, ver. 49. Fifthly and lastly, being rebuked by Christ for his infidelity, he regarded it not, nor seemes to be at all affected with it; but was more troubled with his affliction, than with his sin, verse 49.
Now for the goodnesse and respect that Christ shewed vntounto him notwithstanding, we may obserue it in three points: First, that he expostulateth no further with him concerning his infidelity, but perceiuing that his minde was so oppressed with griefe, that he could not regard, nor be affected with that which was said concerning his sinne; he beares with him in it, and saith no more of his sinne. Secondly, that he yeeldeth vntounto his importunity, and healeth his sonne, as he had desired. Thirdly and lastly, he grants him more than he did desire, or could hope for at his hands: for whereas he desired only, that he would go downe and heale his sonne, verse 47 49. and that would hauehave required some time; Christ doth immediately deliuer his childe from all his paine and danger, and restoreth him to health.
And for the Reason that moued Christ to shew such respect to this weake man (which is the third point I told you is to be obserued in the Text) though it were chiefly in himselfe, euen in his owne mercy; he shewed mercy on him, because it pleased him so to doe, Rom. 9. 18. yet had he (doubtlesse) respect vntounto those small seedes and beginnings of Faith and vprightnesse of heart, which he discerned in him. He saw, first, that he came to him for helpe, with an honest heart, and perswasion that he was able and willing to doe him good: secondly, that he was constant, and importunate, and would not be driuen away by the repulse he receiued from him. And for this cause had Christ so great respect vntounto him, notwithstanding all the faults and weaknesses, that he discerned in him. Then from these three points, thus obserued in the Text, this Doctrine ariseth for our instruction:
That the Lord is not wont to reiect his seruants for any of their infirmities. True it is, the Lord is not so blinded with affection towards his children, Doct. 3.as he cannot see any fault in them; or doteth so vponupon them, as to delight in their blemishes; or is so indulgent towards them, as he is loth to grieue and displease them, as many foolish parents are: for first, he mislikes, and is displeased euen with the least fault he sees in any of his children. Hab. 1. 13. He hath pure eyes, and cannot see euill, he cannot behold wickednesse. See this in the angry reproofes, that Christ hath beene wont to giuegive, euen to his best beloued Disciples, euen for their ignorance, are ye also yet without vnderstanding? Doe yee not yet vnderstand? Matth. 15. 16, 17. and for their weakenesse of Faith, ô faithlesse and peruerse generation, how long shall I be with you? how long shall I suffer you? Matth. 17. 17. and therefore none that hath grace, may please himselfe in the least of his corruptions, but ought to be grieued and humbled for it. Yea, if his children doe slip into any foule faults, hee will as sharply correct them, as he will doe any other. Amos 3. 2. You onelyonly hauehave I knowne of all the families of the earth: therefore I will visit you for all your iniquities. See an example of Gods seuerity towards Moses, for delaying the circumcision of his son, in the Iune the Lord met him and sought to kill him, that is, he did breake forth vponupon him by some grieuous iudgement that was so sensible, as both Moses and Zipporah tooke notice of it and of the cause of it too, viz. the neglect of circumcising their son, Exod. 4. 24. yea, the Lord will sooner beare with grosse sinnes in others, than with the appearance and shew of euill in his owne. The Lord your God is a iealous God among you, Deut 6. 15. and a iealous husband, cannot endure so much as the shewes of vnchaste louelove in his wife towards another; in lookes, or talke, or gesture, or secret company. And therefore the nearer any man drawes to God in a profession of piety and religion, the more carefull had he need be, to looke to his waies. And he is a mad man, that imagines, because he is a professour, God will beare with him in his sinnes. And yet for all this, the goodnesse of the Lord is (certainely) wonderfull this way, in bearing with his seruants, and not reiecting them for their infirmities: for (besides, that none of all their frailties shall be imputed vntounto them to their condemnation, Rom. 8. 1.) He seeth no iniquity in Iacob, nor transgression in Israel, Num. 23. 21. He doth so passe by many of the foule infirmities of his children, as he doth not so much as correct them in this life for them, nor checke them, nor make any mention at all of them. And this is surely very admirable, considering how iust the Lord is, and how he hates sinne, which made the Prophet to burst forth into that admiration, Micah 7. 8. Who is a God like to thee, that taketh away iniquity, and passeth by the transgression of the remnant of his heritage? This we shall the better beleeue to be so, by considering three points: First, that though the Lord hate all sinne euen in his owne seruants, and they dislike themselues for it, yet he liketh neuer the worse of them for their frailties. Iob, we know, shewed great impatiency, Iob 3. insomuch as afterwards, when he considered how he had carryed himselfe, he saith, Chapt. 42. 6. I abhorre my selfe, and repent in dust and ashes: but God seeth no such matter in him, God counteth him a most patient man; when he condemned himselfe, God iustified him, Ioh 42. 7, 8. and twice chargeth his friends thus, Yee hauehave not spoken of …e the thing that is right, like my seruant Iob. The like we shall see in Dauid, he complaineth of himselfe, Psalme 40. 12. that his sinnes were more than the haires of his head: therefore his heart failed him. But the Lord had a farre better opinion of him, than he had of himselfe; for thus God saith of him, 1 Reg. 14. 8. that he had followed him with all his heart, and done onelyonly that that was right in his eyes. Secondly, these very workes, wherein his seruants hauehave shewed much frailty, he hath accepted of, and taken them in good part, and hath not beene wont to reiect the good workes they hauehave performed, because of the corruption they hauehave shewed in them, 2. Chron. 6. 8 Whereas it was in thine heart, to build an house to my Name (saith the Lord to Dauid, yet was it ignorantly and fondly done of him, to purpose such a thing without warrant from God, as appeareth, spake I a word to any of the iudges of Israel (whom I commanded to feed my people) saying, why hauehave yee not built me a house of Cedars? 1. Chron. 17. 6.) thou didst well in that thou wast so minded. The like to this we may see in a prayer Dauid made, Psal. 31. 22. I said in my haste, I am cast out of thy sight (and what more wicked or corrupt thought could any man hauehave in prayer?) yet marke what followeth, Yet thou heardest the voice of my prayer, when I cryed vntounto thee. God reiected not his prayer, though it were tainted with so foule a corruption. But what speake we of Dauid? Esay 64. 6. All our righteousnesses (saith the Church) are like filthy clouts. But doth God therefore reiect them? No: first, he accepteth them, and takes them in good part, they are acceptable to God by Iesus Christ, 1. Pet. 2. 5. secondly, he delighteth, and taketh great pleasure in them, sweet is thy voice, Cant. 2. 14. thirdly, yea he will also reward them, not onelyonly in this life (yet godlinesse hath promises euen of this life, 1. Tim. 4. 8.) but euen with the reward of the inheritance, as the Apostle speaketh, Col. 3. 24. When the dead shall be iudged, he will giuegive reward, not onelyonly vntounto his seruants the Prophets, and to his Saints, but to all that feare his Name, both small and great, Apoc. 11. 18.
Thirdly and lastly, he is so farre from reiecting his seruants for any their infirmities, that of all other he hath most care of them that are most troubled with their infirmities; he sheweth most tender respect vntounto them. In this respect, it pleaseth the Lord to compare himselfe to a carefull and good shepheard, that sheweth his care most of all towards those sheepe, that are most weak and feeble in the slock. Esay 40. 11. He shall feed his flocke like a shepheard, he shall gather the lambs with his arme, and carry them in his bosome, and shall guide them that are with young. And Ezek. 34. 16. I will seeke that which was lost, and bring againe that that was driuen away, and will binde vp that that was broken, and will strengthen the weake. In this respect it is said of Christ, Mat. 12. 20. Abruised reede shall he not breake, and smoaking flaxe shall he not quench. See an experiment of this in those two Apostles, which aboue all shewed most weaknesse of Faith, Thomas and Peter; and you shall finde Christ shewed more tender respect to them two, than to all the rest. For Peter, Christ was most carefull, that his resurrection should be reuealed vntounto him, Marke 16. 7. Yea, 1. Cor. 15. 5. He was seene first of Cephas, and then of the twelue: yea, to him specially he giues the commandement to feed his sheepe, Ioh. 21. 15. And for Thomas, see the care Christ had of him, Iohn 20. 24—26. first, he appeared againe to his Disciples, when hee was among them, and for his sake chiefly: secondly, he singles him out from the rest, and giues him sensible helpes and meanes to confirme his Faith.
The Reasons of this Doctrine are principally two: first, the louelove that the Lord beareth to our persons through Christ. Gen. 4. 4. God had respect to Reas. 1.Abell, and to his offering. Through Christ, God is become our father, he beareth a fatherly affection to vsus; yea a farre more tender affection than any of vsus that are parents can beare to our little ones, yea a mother may forget to hauehave compassion vponupon the sonne of her wombe, yet will I not forget thee, Esay 49. 15. And yet euen we that are euill stand thus affected to our little ones, that we cannot loath them, or neglect them for any out-breach, or looking asquint, or any other such like deformity; yea many a thing which in another mans eye is a great blemish (as the pocke-holes in the face, or such like) to vsus seemeth none at all; yea the weaker and more feeble any of our children are, the more tender we are ouer them: And this is much more so with the Lord toward his children, Psal. 103. 13. As a father hath compassion on his children, so hath the Lord compassion on them that feare him. Mal. 3. 17. I will spare them, as one spareth his owne sonne, that serueth him.
The second Reason is the respect the Lord hath to the worke of his 2.owne spirit that dwelleth in his children, and to the vprightnesse of their heart. Psal. 51. 6. Behold, thou louest truth in the inward affections, therefore hast thou taught mee wisedome in the secret of my heart. Vprightnesse of heart is the chiefe worke of Gods spirit, therefore Dauid begs this so earnestly of God that he would renew a right spirit within him, Psal. 51. 10. and describes the man whose iniquities God hath forgiuen to bee such a one as in whose spirit there is no guile, Psal. 32. 2. Where God discerneth this, he will beare with many other wants. Though Asa had many foule faults, yet is he for this commended, Asa his heart was perfect with the Lord all his daies, 1. Reg. 15. 14. But on the other side, it is said of Amazia, that (though he had not so many faults as Asa, but did in many things much better than he, yet) the Lord reiected him, and made not that account of him, as he did of weake Asa, he did that which was right in the sight of the Lord, but not with a perfect heart, 2. Chro. 25. 2.
The Vse of this Doctrine, Before I can deliuer it, I must labour to preuent Use.the abuse of it. For whereas this is the childrens bread, many dogs, and whelpes will be snatching at it, many a wicked and vngracious man will be ready to abuse this Doctrine to the blessing of himselfe in his vngodly waies, and say, The best hauehave their faults, God is not so seuere as to marke eueryevery thing that is said or done amisse, he will beare with the infirmities of his children, my heart is good, &c. But to such I say, they hauehave nothing to doe with this doctrine; but first, as of the godly I hauehave said, that none of all their foulest sins shall euer be imputed to them: so to thee I say, that all, euen the least sinne that euer thou committedst, shall be laid to thy charge, know thou that for all these things, God will bring thee to iudgement, Eccles. 11. 9. of eueryevery idle word that such men shall speake, they shall giuegive account at the day of Iudgement, Matth. 12. 36. Secondly, As the duties the godly hauehave performed, euen those that hauehave beene most full of blemishes, shall be accepted and rewarded; so the very best things▪ that euer thou didst, are abominable to God, and shall increase thy condemnation, the sacrifice of the wicked is an abomination to the Lord, Pro. 15. 8. Thirdly, As the foulest sin that euer a godly man fell into, was but his infirmity, so the least offence that euer thou committedst is a reigning sin. And because thou comfortest thy selfe so much in this, that the godlyest hauehave their faults, and thy sins are but thine infirmities; I will shew thee sundry differences betweene the faults of the godly, and thy sins, betweene the infirmities of the one, and the reigning sins of the other.
First, Before the committing of it; The regenerate man doth not commit any foule sinne with purpose and premeditation of heart, but hee is ouertaken before he be aware, and slippeth suddenly into it through the violence of tentation. Thus Paul describeth the sinne of a regenerate man, Gal. 6. 1. If any be fallen by occasion, ouertaken with any fault. So Dauid speakes of himselfe, Psal. 39. 22. I said in my haste, I am cast out of thy presence, and 116. 11. I said in my haste, all men are lyars. The purpose and desire and resolution of the heart in eueryevery regenerate man, is to please God in all things. Esay 26. 8. The desire of our soule is to thy name, and to the remembrance of thee. See an example of this in two that fell into the foulest sins, of any regenerate man we reade of in Scripture, Dauid and Peter. What the purpose and full resolution of Dauids heart was, you may see, Psal. 119. 106. I hauehave sworne, and will performe it, that I will keepe thy righteous iudgements. How fell he then into so foule a sinne? Surely he was suddenly ouertaken with some passion of lust before he was aware, and so he fell. So likewise of Peter we may see, what the full purpose and resolution of his heart was, Matth. 26. 33. 35. Though all men should be offended by thee, yet will I neuer bee offended: though I should die with thee, yet I will not denie thee. How fell he then into so foule a sin? Surely he was suddenly ouertaken with a passion of feare, before he was aware, and so he fell. Now it is quite contrary with the vnregenerate man; For he feares not to sin, Pro. 14. 16. The foole rageth and is carelesse, he commits sin with prepensed purpose and determination of heart. Psal 364. He imagineth mischiefe on his bed; he setteth himselfe vponupon a way that is not good, and doth not abhor euill, Rom. 13. 14. He takes thought for the flesh to fulfill the lusts of it. Yea (as if their inclination to euill by nature were not strong enough) They draw on Iniquity with cords of vanity, and sinne as with cart ropes, Esay 5. 18.
The second difference is in the diuers disposition of their heart, euen at that time when they doe sinne. The regenerate man neuer falls totally into any sinne, nor commits it with the whole sway of his soule, with full consent of his will. But when the flesh tempteth and draweth him to sinne, the spirit resisteth the motion, and drawes another way, euen when they sleepe their heart waketh, Cant. 5. 2. 1. Iohn 3. 9. Hee that is borne of God sinneth not, neither can hee sinne; because the seede of God remaineth in him. Gal. 5. 17. The flesh lusteth against the spirit, and the spirit against the fl…sh; and these are contrary one to another; so that yee cannot doe the same things that ye would. He obeyes sin as the slaue doth his master. Rom. 7. 14. This (though it be not alwaies felt by himselfe, yet) to another that is a spirituall man, it will appeare by two notes:
1. Try them euen when they are at the worst, and some grace will appeare in them; blow away the ashes, and yee shall discerne some sparkles of grace in them, see this in Dauids readinesse to yeeld to the reproofe of Nathan and to confesse his sinne euen when he had fallen so fearefully, and lyen so long in his sin, 2. Sam. 12. 13. And in praying and crying to God, and calling him most affectionately his God, euen when he thought (in his passion and tentation) that God had forsaken him, Psal. 22. 1. As if thou come to the poore distressed Christian, that complaines he is but an hypocrite, and vtters many words, sauouring of nothing but infidelity and despaire; and aske him whether he be not affraid to offend God, and louelove not his children, &c. and he cannot deny this; or if he do, yet maist thou euidently discerne, that he speaketh falsly against himselfe.
2. Obserue them, and thou shalt finde their ioy is not as it hath bin, after once they hauehave yeelded to the temptation, that made Dauid cry, Make me to heare ioy and gladnesse that the bones that thou hast broken, may reioyce, Psal. 51. 8. so we shall finde the two Disciples that were going to Emaus, when they began to doubt and wauer, were made sad in heart by it, Luke 24. 17. It is with them in this case as it was with Rebecca when she felt the two twins strugling with her, Gen. 25. 22. When they say, they hauehave no Faith nor Grace in them, aske them whence then comes this sorrow, and palenesse, and losse of sleepe, &c. Now the wicked man is of a quite contrary disposition: for he is all flesh, and hath no such resistance in himselfe, (vnlesse it be, first, from the light of his naturall conscience, for the effect of the Law is written in their hearts, as the Apostle speaketh, Romanes 2. 15. or, secondly, from the repugnancy of his lusts betweene themselues, their lusts war in their members, Iames 4. 1.) Luke 11. 27. All things are at peace: he sins willingly, and with all his heart, Iohn 8. 44. Ye are of your father the Diuell, and the lusts of your father you will doe.
A third difference is the diuers disposition of heart, after they hauehave committed sinne: For the godly is wont to finde much paine and griefe in his heart, much remorse of conscience, euen for the smallest sinnes he hath committed against God; as we see in Dauid, his heart smote him for cutting off the skirt of Sauls garment, and for giuing commandement for the numbring of the people, 1. Sam. 24. 6. 2. Sam. 24. 10. and in Paul, the remnants of originall sin in him, made him cry out, ô wretched man that I am, &c. Rom. 7. 24. If sinne be an infirmity, it will put the heart to this paine, as all bodily infirmities will the body. And though Dauid lay long in his sin, before he could recouer himselfe by sound repentance, yet from the day he committed his sin, this remorse began in him, and he neuer found true ioy againe, till he had effectually repented, Psal. 51. 8. Now it is not so with the wicked, but after many foule and haynous sins their hearts are as quiet, and as iocund as before: An example of this we hauehave in Iosephs brethren, after they had conspired to slay him and (being disswaded from it) had stript him of his cote and cast him into a pit, they sate downe to eate bread, Gen. 37. 24, 25.
Another difference there is in the diuers disposition of their hearts, after they hauehave committed sin; which is the fourth and last difference. The godly cannot continue in sin, but after he hath falne, he riseth againe: yea, he obtaineth further strength against his corruption, and power to forsake his sin; so that he will not be so apt to fall into it againe, as he was before. True it is, a regenerate man may fall into the same sinne againe, neither can any man define how oft, and into how hainous sins a man that is soundly regenerate may fall: yet doe we not finde, that any childe of God hath falne oft into the same haynous and scandalous sinnes. Indeed, in a smaller slip of concealing his wife, and causing her to say she was his sister, we finde Abraham taken twice, Gen. 12. 13. and 20. 2.
But for their foule sinnes we shall finde, that Noah was neuer drunke but once; nor Dauid committed adultery but once; neither Peter returned euer againe to his Apostasie; nor Paul to his persecution, after they had once repented. This is expresly said of Iudah, after he truely saw his sinne, hee knew Tamar againe no more, Genesis 38. 26. Secondly, it's made a property of them that are in Christ Iesus, in the state of grace, that they walke not after the flesh, Rom. 8, verse 1. Though they cannot kill or restraine all outward lusts, yet they are made able to keepe them from reigning in them, so as willingly to obey it in the lusts thereof, as the Apostle speaketh, Rom. 6. 12. but they (by little and little, at the least in the vnfained desire and endeuour of their hearts) doe mortifie the deeds of the body by the spirit, Rom. 8. 13. And it is a shrewd signe, that it reignes, when it hath once the body at command, which made the Apostle say, Let not sin reigne in your mortall bodies, neither yeeld you your members as instruments of vnrightonsnes vntounto sin, Rom. 6. 12, 13. On the other side, he is called an enemy of God, that (Psal. 68. 21.) goes on in sin. And 2. Pet. 2. 19. its made a note of a gracelesse man, when he cannot cease from fin. The Reason is plaine, because the vertue of Christs death is neuer separated from the merit of it. When the merit of it is effectuall to iustification, and pardon of sin, then the vertue of it is effectuall to sanctification, & to the destroying of the power of sin, when once the Lord hath sprinkled cleane water vponupon vsus, and (through the imputation of Christs sufferings and righteousnesse) made vsus cleane; when he hath thereby cleansed vsus from all the filthinesse of our sinnes, then he will also giuegive vsus a new heart and a new spirit he will put into vsus, he will take the stony heart out of vsus, and giuegive vsus a heart of flesh, Ezek. 36. 25, 26. He so speakes peace vntounto his people, and to his Saints, that they may not turne againe vntounto folly, Psal. 85. 8. Now the vnregenerate man continueth and walketh in sin; yea, like the dropsie man, the more he sins the more he may: one foule sin, being as a shooing-horne, to draw on another.