Lectures Upon John 4, Part 21 · Lecture 98
Lecture the ninetie eighth. August 27. 1611. IOHN IIII. L.
NOw (hauing the last day, preuented the mistaking and abuse of it) it remaines that we proceed to the Vses, that are to be made of this Doctrine, and they are principally three:
The first is for instruction, to teach vsus, that for as much as the Lord reiects 1.none of his children for their infirmities, but loues and esteemes of them neuerthelesse for their weakenesse: Therefore we should learne, not to despise or reiect any childe of God, because of his infirmities: for therein the perfection of a Christian shall appeare, euen in following and striuing to be like his heauenly father, Matth. 5. 45. And we are his children, when we resemble him, and are of his disposition, be ye therefore followers of God as de are children, Epes. 5. 1. And will any of vsus seeme to be holier than God? to dislike sinners more than he doth? That were grosse hypocrisie.
Obiect. But you will say, there is small consequence in this reason: seeing they that are Gods children, and vpright in heart, are perfectly knowne to him, so are they not to vsus. If we knew who were Gods Elect, and who had vpright hearts indeed, we would hold our selues bound to louelove and beare with all such, notwithstanding many weakenesses that we discerned in them; but we know the world is full of hypocrites, that will make a good profession, and yet hauehave but false hearts.
Answ. I answer, that if a man professe the feare of God, and his course of life be agreeable thereunto, though he hauehave many frailties, we are bound to esteeme him the childe of God. Rom 8. 1. They are in Christ Iesus that walke not after the flesh. And 1. Sam. 16. 7. Man iudgeth according to the outward appearance. And though we may well be deceiued in this, because mens hearts are deceitfull, Ier. 17. 9. yet this is a safe and holy errour, I may say: Our iudgement, though it be erroneous in this, yet it is the iudgement of true charity: and therefore such as God commands, and we may hauehave comfort in 1. Cor. 13. 5. It thinketh not euill, verse 7. It beleeueth all things, it hopeth all things. Now it cannot be denied, but in many of these there be sundry infirmities; in some, error in iudgement; in other, much frowardnesse, vnthankefulnesse, pride: nay, in some, foule faults and slips in their conuersation. I say not, that thou art bound to thinke well of all that professors doe: No, we heard the last day, the Lord fauours not the faults of his dearest children.
But three duties thou owest to eueryevery one, that so professe the feare of God.
First, thou must delight, and gladly take notice of the good things that are in him; obserue him well, to see if you can discerne any one testimony of soundnesse of heart, any one signe of the life of grace, and gladly take notice of it, Let vsus consider one another saith the Apostle, Heb. 10. 24. and 1. Cor. 16. 17, 18. Hauing spoken of the excellent things that were in Stephanus, Fortunatus, and Achaicus, he chargeth the Church, that they should know, or acknowledge, such men. Therefore it is to be wished, that Christians, when they meet, would exercise themselues so, as they might hauehave proofe of that grace that is in each other: and this would exceedingly encrease louelove.
Secondly, because if he doe in any measure soundly feare God, thou art bound to honour him in thine heart, Psal. 15. 4. None shall goe to heauen that cannot honour them that feare the Lord. Therefore you must not be glad, but loth to see or heare of his faults or infirmities. Thou shouldst doe to eueryevery childe of God, because thou art bound to honour him, as Sem and Iaphet did to Noah, because they were bound to honour him, Gen. 9. 23. couer his nakednesse. EueryEvery one of vsus should count it a foule corruption in our nature, be ashamed of it, bewaile it to God, and striue against it, that we are so like the Beetle or Horse-flie, that if he flie into a field that is neuer so full of sweet flowers, yet if there be but a little filthy dung in it, his eye and sent is onelyonly to that, and vponupon that onelyonly will he light. So are we apt to passe by all the good things that are in any Christian, but his slips and infirmities we gladly obserue, we heare and inquire of them with great delight. Matthew 7. 3. And why seest thou the mote that is in thy brothers eye, &c.
Why art thou so curious an obseruer of his smallest infirmities? And yet this is not the corruption of wicked men only, but euen of the professors of Gods truth, that they heare nothing, they talke of nothing so willingly, as they do of the faults of others, euen of their brethren. Psal. 50. 20. Thou sittest and speakest against thy brother, &c. There is no talke that men will sit so long at, and so willingly as this. Pro. 18. 8. The words of a tale-bearer are as flatteries, and they goe downe to the bowels of the belly. O if the Lord should so gladly pry into all the faults of his seruants, as we that are fellow-seruants, do into the infirmities one of another, who were able to abide it? Psal. 130. 3. If thou, O Lord, shalt streightly marke iniquities, O Lord, who shall stand? Let vsus therefore in this also shew our selues the children of our heauenly father; that as he doth vnwillingly see the faults of his children, hee hath not beheld iniquity in Iacob, Num. 23. 21. and passeth by many of their transgressions, Micah 7. 18. so let vsus learne to do. Let vsus be loth to see and heare of the infirmities of Gods seruants.
Thirdly, thou must take heed, that when his infirmities and faults be such, as thou canst not choose but take notice of, then that thou despise him not, nor reiect him for his infirmities: not for errour in iudgement, Let not him that eateth despise him that eateth not; and let him that eateth not iudge him that eateth. Why doest thou iudge thy brother? or why doest thou set at nought thy brother? Rom. 14. 3. 10. not for infirmities and slips in his life and conuersation. Mat. 18. 10. See that yee despise not one of these little ones. Where our Sauiour cals the faithfull so, neither in respect of their stature, as verse 2. nor in respect of their pouerty and contemptible estate in the world, but in respect of their many errours and infirmities; as is plaine by the comparison he vseth, vers. 12. It is not lawfull to despise so little and meane a Christian, as (through his errours and falls) is like vntounto a stray and lost sheepe. And marke our Sauiours reason for this, vers. 10. Because God despiseth them not, but makes great account of them, and hath appointed his Angels to guard and attend them: yea vers 11. he sent his Sonne into the world, chiefly for their sakes; therefore must we take heed we despise them not. Now it is certaine, that many offend this way, that take themselues to be right good Christians; they that pretend great louelove and respect to good men, and euen to all them that feare God, yet will be found to be despisers of these little ones. This will appeare euidently in three things.
First, by the aptnesse that is in Christians, to iudge one another. If any differ from them in iudgement, but euen in the controuersies of our Church, about matters of ceremony. If we discerne in any professor neuer so little frowardnesse, or vnthankfulnesse, or pride, or such like corruption (though both the one and the other do professe the feare of God, not in word only, but in their whole conuersation) straight we are apt to conclude, surely he is but a carnall man, he is but an hypocrite, there is no soundnesse or sincerity of heart in him. Now this is a plaine despising of Christs little ones. When the Apostle had said, Rom. 14. 34. Let not him that eateth, despise him that eateth not: he adds presently, And let not him that eateth not, iudge him that eateth: for God hath receiued him. Who art thou that condemnest another mans seruant? he standeth or falleth to his owne master.
The second signe of this is, the aptnesse that is in Christians, to estrange themselues one from another in affection, in countenance, in society, for eueryevery small infirmity they discerne one in another. This is also a plaine despising of Christs little ones, and a spice of that foule sin, that the Prophet notes in the hypocrites of his time, Esay 65. 5. Which say, Stand apart, come not neare mee: for I am holier then thou. Of our Sauiour we reade, that though his kinsfolkes, and all the company that met at the wedding in Cana of Galile, were addicted to the superstitious purifications of the Iewes, yet did not he for that their errour in iudgement and practice, shunne their company and society, Iohn 2. 6. And of the first Christians in the Primitiue Church it is said, Acts 2. 42. that as they did ioyne together in the Apostles Doctrine, and fellowship, and breaking of bread, and prayers; so they were not strange one to another, but maintained a sweet fellowship and society together. vers. 46. They did eate their meate together with gladnesse, and singlenesse of heart. And so should we (doubtlesse) do vponupon the same ground. Certainly, they that are of the same minde in all substantiall points of Religion, and are enliued and guided by the same spirit of grace, ought not to be strange one vntounto another. Not louelove onelyonly, but brotherly kindnesse is required of vsus one toward another, 2. Peter 1. 7.
A third signe of this is, the generall neglect of all meanes, to reclaime or strengthen a weake brother: we are apt to obserue eueryevery fault in a weake brother, to dislike him for it, to speake of it also to others; but neither by prayer to God, nor by brotherly admonition will we seeke to reclaime him. This is a plaine despising of Christs little ones, count him not as an enemie, but admonish him as a brother, 2. Thess. 3 15. we count him not as a brother, but as an enemy, whom we refuse to admonish. Now because this is so generall a fault, and such a fault, as greatly hindreth not only the louelove that should be among vsus, and the comfort that Christians might finde in their mutuall society, but also the growth of grace and religion in the Church; I will therefore shew you out of Gods Word, by what meanes eueryevery one of vsus may master and sudue this corruption in our selues.
The first is, the consideration of the commandement of God, whereby we are so oft and straightly charged, to shew our louelove and tender respect to Christs little ones. We know it is oft made a certaine note of one that is in the state of grace, when he can louelove the brethren, when he can louelove a Christian, because he is a Christian; and he that loueth not his brother, abideth in death, 1. Iohn 3. 14. Now this is no certaine argument, that we louelove the brethren, when we can louelove and esteeme such, as excell in grace (for so farre forth many a wicked man hath loued Gods seruants, Herod himselfe reuerenced and esteemed of Iohn, Mar. 6. 20.) but therein appeares the truth of our louelove, when we can louelove such a one as we know to be a brother, though wee doe see sundry faults and infirmities in him. The louing of all the Saints, is oft noted for an argument of this true louelove, Ephes. 1. 15. Col. 1. 4. Phil. 1. 5. Marke therefore how oft we are charged with this respect to the weake Christian, him-that is weake in the faith receiue you, Rom. 14. 1. we that are strong ought to beare with the infirmities of the weake, Rom. 15. 1. Take heede lest by any meanes this liberty of yours become a stumbling blocke to them that are weake, 1. Cor. 8 9. If any be ouertaken in a fault (through infirmity) yee that are spirituall, restore such a one in the spirit of meekenesse, Gal. 6. 1. support the weake, 1. Thess. 5. 14.
Secondly, the consideration of this, how many and how grosse infirmities may be in a man, whose heart yet is found and vpright before God. If thou knewest a man to be Gods childe, and a temple of the Holy Ghost, thou durst not but louelove him, and esteeme well of him; but thou canst not be perswaded, that such and such, in whom thou seest so many faults, can possibly be Gods children. Consider therefore, and weigh this well, that a man may be the childe of God, and soundly regenerate, and yet hauehave many strange infirmities in him. A man may be very ignorant of many truths; yea, though he hauehave neuer so many meanes to informe him in the truth, he may be long ere he can be perswaded of many truths, and yet be Gods childe: of all the elect Apostles it is said euen after Christs resurrection as yet they knew not the Scripture, that he must rise againe from the dead, Iohn 20. 9. See also what pride and ambition was in Iames and Iohn, Mar. 10. 37. what strange peeuishnesse and frowardnesse was in Barnabas, Acts 15. 39. See how impatient Iob was, Iob 3. 1. and how rebelliously Ionah murmured against God, Ionah 4. 3. 8, 9. how Peter and Barnabas both dissembled, Gal. 2. 13.
These things I repeate, not to encourage or giuegive comfort vntounto any, that liue securely in any of these or the like sinnes: For, first, he that doth so, sins presumptuously, and hath cause to feare, God will neuer be mercifull vntounto him, Deut. 29. 19. specially, when he stumbles at the Word, and makes that a Bawd to his sinne, and an imboldner of him in it, 1. Pet. 2. 8. Secondly, none of these, whom I hauehave named, did walke in these sins, nor wallow in them. But I speake this, onelyonly to stay men from iudging rashly of other men, for their faults. Surely, if we should see in any that professe Religion, far lesse faults then these that I hauehave named, we would be ready to cry, Are these your professors? Fie vponupon these hypocrites; for shame follow Sermons no longer; carry the Bible no longer vnderunder thy arme. But stay thy selfe, man, and say as Psal. 73. 15. If I say, I will iudge this, behold, I should offend against the generation of thy children.
The third meanes to preserue vsus from rash iudgement, is the serious consideration of our owne frailties, how many and grosse they hauehave been, and that euen since the time of our calling. This remedy we shall find prescribed, Iam. 3. 1. My brethren, be not many masters, or teachers: and marke the reason, which he prescribeth as a remedy, Ver. 2. For in many things we finne all. So, Gal. 6. when he had said Ver. 2. Beare ye one anothers burden, he addeth, Ver. 3. For if any man seeme to himselfe that he is somewhat, when he is nothing, he deceiueth himselfe. And Ver. 4. Let eueryevery man proue his owne worke. Mat. 5. 5. He that is poore in spirit, and can see, and mourne for his owne sinnes, will be meeke: that is, void of pride and malice against others. Mat. 7. 5. Hypocrite, first pull out the beame out of thine owne eye.
The fourth remedy against this corruption, is, the euils and dangers that a man shall draw vponupon himselfe by this sinne; and those I find to be principally three: First, thou shalt be sure to find others, that will be as apt to censure, and mislike, and slander, and iudge thee, as thou hast been to do thus vntounto thy brother; that will hauehave as little care of thy credit, as thou hast had of the credit of thy brother. This is plaine, Matth. 7. 1, 2. and Luke 6. 38. it is said, that men shall mete the same measure to vsus againe, that we hauehave measured to other men. Secondly, this will prouoke the Lord to leaue thee to thy selfe, and to giuegive thee ouer to the power of the like temptation, whereby thy brother was drawne to euill: this reason the Apostle giues, Considering thy selfe, lest thou also be tempted, Gal. 6. 1. And certainly to this may many impute their owne foule slips, that they were so rigorous and extreme in the censuring of the frailties of their brethren, when themselues seemed to stand. Thirdly, this will prouoke the Lord to be more sharp and extreme in his iudgement vponupon thee: His Lord was wroth, and deliuered him to the tormenters, till he should pay all that was due vntounto him, Matth. 18. 34. He shall hauehave iudgement without mercy that hath shewed no mercy, Iam. 2. 13. Whereas therfore the best of vsus hauehave cause to pray, as Psal. 143. 2. Enter not into iudgement with thy seruant, for in thy sight shall no man liuing be iustified: let vsus be more sparing and charitable in censuring of our brethren.