Lectures Upon John 4, Part 5 · Lecture 21
Lecture the One and twenty, August 8. 1609.
WE hauehave oft heard, that these words from the 16. verse to the 18. do offer vntounto our consideration foure principall points.
1. That our Sauiour thirsting after the saluation of this poore Woman, discouereth vntounto her her sin; and nothing he had said before to her could worke vponupon her conscience, till he tooke this course with her.
2. That the sinne he discouereth to her, was a secret sinne vnknowne to all men.
3. That among all the secret or open sinnes which he knew by her, when he would touch and awaken her conscience, he makes choice of the Fornication she liued in, and chargeth her onelyonly with that.
4. That though he knew she liued in so hainous a sinne, he reiects her not for all that.
The three first points we hauehave already spoken of, it remaineth now that we come to the last, though he knew she liued in so hainous a sinne, he reiects her not for it.
From whence (that we may the better receiue that comfortable instruction which the Holy Ghost intendeth to giuegive vsus in this example.) Let vsus consider 1. What a manner of person this Woman was. 2. The gracious respect Christ had vntounto her. Shee was 1. An Idolater: and what sinne is more odious to God then Idolatry? 2. She was an Idolater of that nation, which of all others was most odious to Gods people. Among them it was the most odious tearme of reproach to call one a Samaritan, Iohn 8. 48. 3. She was a filthy harlot. And yet see how Christ respected her, 1. He seekes her conuersion. 2. He beares, with her blockishnesse, and frowardnesse in reiecting that offer of grace hee made vntounto her; and giues her not ouer for that. 3. When he saw there was no way to doe her good, but by charging her conscience with the sin she liued in, he doth it most gently and louingly, for feare of discouraging of her: he called her not harlot, but onelyonly intimates to her that hee knew how shee liued; and that in most secret manner also, while his Disciples were away, and no body by, but they two onelyonly. Now then the Doctrine that we learne from hence, is this:
That the sinnes of Gods Elect, how many, or how hainous soeuer they be, cannot hinder their saluation, nor separate them from the louelove of God, after Doct. 4.they once repent of them.
Before I confirme this vntounto you, three things are to be promised to preuent the mistaking of this Doctrine.
1. It is certaine God hates all sinne, in all men, as well in the Elect as in the Reprobate, with a perfect and infinite hatred, aboue that that any tongue can expresse, or heart conceiue of, Hab. 1. 13. Thou art of pure eyes, and canst not see euill, thou canst not behold wickednesse.
2. If any of Gods owne people fall into grosse and scandalous sinnes, he is wont to correct, and scourge them shapely for them. Dauid may be an example of this, 2. Sam. 12. 10, 11.
3. He is wont to beare lesse with his owne people in this life, then hee doth with the wicked: and to correct them for such small faults, as he vseth to passe ouer in the vngodly: Amos 3. 2. You onelyonly hauehave I knowne of all the families of the earth, therefore will I visit you for all your iniquities. Moses did but omit, and delay the circumcision of his child, and the Lord met him, and would hauehave slaine him for it, Exod. 4. 24.
Yet can no sinne of Gods Elect how hainous soeuer, cause God to hate or reiect them: though he hate sinne in them, he cannot hate them for sin: though he correct, and scourge them for sinne, yet he cannot hate them for sinne: but notwithstanding their sins be neuer so many, neuer so hainous, he loueth them neuer the lesse with the louelove of a father, with a most tender, and vnspeakeable louelove.
The truth of this Doctrine may appeare vntounto vsus, in foure principall points.
2. He is neuer a whit the more vnwilling to offer his grace vntounto them, and to seeke their conuersion, for any hainous sinne they liued in before their calling.
2. He thinkes neuer a whit the worse of them for that they hauehave beene, or for any sins they hauehave liued in before their conuersion, after once they hauehave repented of them.
3. He likes neuer the worse of the good workes, done by them after their conuersion, because of the corruption that is mingled with them.
4. He makes their very sinnes turne to their good, and to the furtherance of their saluation.
Of these foure point I will speake in order, as briefely as I can.
For the first. Mans reason can conceiue cause why God should hauehave some 1.respect vntounto vsus after our conuersion: but that he should regard vsus so farre as to seeke our saluation, with such endeauour, care and patience, when we were vtterly without grace, children of wrath, enemies to all goodnesse, specially so notorious sinners as many of vsus were, this argueth a speciall, and wonderfull louelove indeed: and yet so he did. What a one was Paul? one that breathed out threatnings and slaughter against the Disciples of the Lord, Acts 9. 1. one that was not a blasphemer and threatner himselfe and iniurious, that is, such a one as cared not what wrong he did the faithfull, though he had no colour of right or law for that he did against them, 1. Tim. 1. 13. But one that did also counsell others to blaspheme the name of Christ against their own knowledge and consciences, Acts 26. 11. And what were those whom Christ shewed most kindnesse vntounto, most care to winne? Surely the most notorious, and infamous sinners, that liued in the world. See this here in the example of this woman: see it also in another woman, an infamous and notorious sinner, Luke 7. 39. see it, Matth. 9. 10. Many Publicans and Sinners came and sate downe with him at Matthewes feast. Insomuch as lewd hypocrites tooke great offence at this: Matth. 9. 11. & 11. 19. Luk. 7. 39. & 15. 2. Of this the Lord speaketh: Esay 65. 1, 2. I said behold me, behold me, to a nation that called not vponupon my name, I hauehave spread out my hands all the day, vntounto a rebellious people, which walked in a way that was not good. And Ezek. 16. 6. When I passed by thee, I saw thee polluted in thine owne bloud, and I said vntounto thee when thou wast in thy bloud, thou shalt liue, euen when thou wast in thy bloud, I said vntounto thee, thou shalt liue.
Secondly, the Lord thinkes neuer the worse of any for that they hauehave beene, for any sins that they hauehave liued in, when once they hauehave repented of 2.them. Ezek. 18. 21, 22. If the wicked will returne from all his sinnes that he hath committed: and keepe all my statutes. All his transgressions that hee hath committed, they shall not be mentioned vntounto him. And Ier. 31. 34. I will forgiue their iniquity, and will remember their sinnes no more. But as the Lord doth ioy more in one that hath beene a notorious sinner, after once he hath repented, then in many others, as our Sauiour teacheth vsus both in the Parable of the lost sheep, Luk. 15. 45. and of the lost piece of money, vers. 8, 9. and of the lost child, ver. 32. and in plaine termes, vers. 7. so he is wont to shew himselfe, more kind, and louing to such euer after, then to any other of his people. Obserue this in the History of the Gospell, that our Sauiour neuer shewed so much kindnesse to any, as to such as had beene the most notorious sinners. He bids himselfe to Zacheus house: Luk. 19. 5. He accepts of a strange kindnesse from a woman that had beene a notorious sinner; He lets her come behind him as he was sitting at table; and wash his feeet with her teares; and 2. wipe them with the haires of her head; and 3. kisse them; and 4. anoint them, Luk. 7. 38, 39. The first of all that he appeared vntounto after his resurrection was Mary Magdalen: Mar. 16. 9. He loued Peter neuer the lesse for denying, and forswearing him, after he had repenced, but shewed more kindnesse to him, then to any of the Apostles beside: to him he appeared after his resur rection, before he appeared to any of the rest: 1. Cor. 15. 5. and when he did appeare to him, in stead of vpbraiding him with his hainous sin, he comforts him, and renewes his calling to the Apostle-ship, Iohn 21. 15. And whereas (a thing worthy to be marked) there be but▪ foure women mentioned in the pedigree of our Sauiour, Matth. 1. there is neuer a one of these foure vponupon whom the Scripture hath no: set a marke of infamy for notorious sinne. The first was Tamar, Matth. 1. 3. with whom Iuda her father in law had committed incest, Gen. 38 18. The second Rahab, Matth. 1. 5. and shee was a common strumpet, Heb. 11. 31. The third was Ruth, Mat. 1. 5. and she came of Moab, whom Lot begot of his owne daughter, Gen. 19. 37. The fourth Vriahs wife, Matth. 1. 6. whom Dauid had committed adultery with: and for whom he was so plagued of God: 2. Sam. 12. 9, 10. This I say is worthy to be obserued, the rather because, 1. It is not vsuall with the Holy Ghost to mention women in the Genealogies. 2. No woman in this Genealogy is mentioned but these. 3. No one vnfaithfull or wicked man is mentioned in his legall genealogy by Ioseph. Luk. 3. but in this his naturall genealogy only. 4. No reason can be giuen, nor vse imagined of mentioning these foure (specially of three of them) but onelyonly to teach vsus this, that poore penitent sinners shall hauehave neuer the lesse honour with God, shall be neuer the worse esteemed, for that which they hauehave done, after they hauehave once truely repented, and turned to God. And thus hauehave we seene that the Lord likes neuer the worse of any of his elect, for the sinnes they liued in before their conuersion. Now let vsus come to the two last points I propounded to you.
Thirdly, Whereas after our conuersion the best workes we doe are imperfect, 3.and stained with many corruptions, insomuch as the Prophet saith in the name of the true Church: Esay 64. 6. We are all as an vncleane thing, and all our righteousnesses are as filthy ragges. So that if the Lord should marke the iniquities of his children, they cannot stand: Psal. 130. 3. Yet doth he not reiect, nor abhorre them for these staines; But 1. Accepts them neuer the lesse, and takes them in good part, our spirituall sacrifices are acceptable to God through Christ, 1. Pet. 2. 5. 2. Delights and takes pleasure in them, Cant. 2. 14. Shew me thy sight, let me heare thy voice, for thy voice is sweet, and thy sight is comely. 3. He will reward them also, and that with the reward of the inheritance, Knowing that of the Lord yee shall receiue the reward of inheritance saith the Apostle, euen to the poorest seruant that of conscience towards God should performe to their Masters that were but infidels, Col. 3. 24. 4. He will not so much as take notice of, or see many of these blemishes, that are in our best workes. But euen as we stand affected to our owne children whom we louelove dearely, there is many a blemish which in another mans eye is a great deformity (as a mole in the face, or pockholes, or a squint eye) which to vsus seemes none at all, because louelove blindeth vsus: so is it with the Lord, such is his louelove to his children that Num. 23. 21. He secth no iniquity in Iacob, nor any transgression in Israel, but Mic. 7. 18. Passeth by the transgression of the remnant of his heritage: which makes the Prophet in the beginning of that verse in admiration to cry, Who is a God like to thee?
Fourthly, he is so farre from reiecting his Elect for their sinnes, that 4.he (like a most skillfull Physitian that can make an Antidote, and soueraigne medicine of the most deadly poyson in the world) makes the very sinnes of his Elect, to turne to the furtherance of their saluation, according to that which the Apostle speaketh, Rom. 8. 28. This wee shall see in three points.
1. The greatest sinner is sooner brought to the sence of his misery, and of the need hee hath of Christ, to hunger and thirst after Christ: then hee that hath liued a more ciuill life, Matth. 21. 31. The Publicans and Harlots went into the Kingdome of God, and repented before the righteous Pharisees.
2. The greater that a mans sinnes hauehave beene before his conuersion, the greater will his louelove be to God, and care to please him after his conuersion. Luke 7. 47. she loued much because many sins had beene forgiuen her.
3. The great corruptions the godly finde in themselues, keepe them from being proud in themselues, and from despising of others. And so the Apostle saith, of that thorne in his own flesh that he complained so much of, 2. Cor. 12. 7. So that we may truely say, that though we our selues are bound to account the corruption that remaineth in vsus an intolerable burden which we must be continually humbled for, and groane vnderunder and striue to lessen and desire to be eased of as the Apostle did, Rom. 7. 24. because our most holy and heauenly Father is grieued and offended by it; and because it is euer budding and bringing forth in vsus such fruits as are most bitter vntounto vsus and breed vsus much woe; yet the infinite wisedome, and power, and goodnesse of our God, maketh this a great benefit to vsus that we are not in this life perfectly regenerated, but that the Lord suffers sinne to dwell in vsus, so long as we abide in this tabernacle.
If any man shall demand of me the reasons of this Doctrine: the cause Reason.why the Lord should thus louelove his Elect, and be so partiall towards them: that though he hates sinne in all, and hates the Reprobate, and damnes them for their sinne, yet he hates not his Elect for their sinnes, but loues them euen before there is any grace in them at all, euen before they hauehave repented of their sinnes, I can giuegive no other reason of it, but his own good will and pleasure onelyonly, he hath mercy on whom he will hauehave mery, saith the Apostle, Rom. 9. 18. and Ephes. 1. 11. He worketh all things after the counsell of his owne will. And in this it becommeth eueryevery mortall man to rest without inquiry any further, and to say with the holy Apostle, Rom. 9. 21, 22. Hath not the Potter power ouer the clay? What if God will doe thus.
2. The respect God hath to the Sonne of his louelove to whom he gaue them before the world was, He hath chosen vsus in him (saith the Apostle, Ephes. 1. 4.) before the foundation of the world, and verse 6. He hath made vsus accepted in his beloued.
Now of this Doctrine I may say as the Prophet doth in another case, Esay 28. 9. To whom shall we teach this Doctrine? Who is fit to heare and Vse.receiue it? The Apostle speakes of some that stumble at the Word, 1. Pet. 2. 8. and such there hauehave euer beene in the Church. But there is no part of the Word, no truth of God, that so many doe stumble at, as at this Doctrine of the infinite mercy of God vntounto sinners. For where shall we finde a man (almost) that doth not abuse this Doctrine, to the incouraging of himselfe to sin: and to the hardening of his heart against all checke of conscience for sin? yet must this doctrine (so cleerely and plentifully deliuered in the holy Scripture, and tending so much to the comfort of Gods people) be taught, though there be neuer so many wicked men that will take hurt by it. The childrens bread must not be kept from them, because of the dogges that will be ready to snatch it out of our hands when we breake it to them. Yet before I giuegive the children their bread, and apply this Doctrine to them, vntounto whom it onelyonly belongeth, I will endeauour to driue away the dogges, by shewing that the profane and impenitent sinner, that turnes Gods grace into wantonnesse, and encourageth himselfe to sinne by the knowledge of Gods mercy, hath nothing to doe with this Doctrine, nor any cause at all to take comfort in it.
For 1. All this that is spoken in the Word, of Gods mercy, belongs onelyonly to the Elect, which are therfore called Uessels of mercy, not to the Reprobates 1.which are called Vessels of wrath, Rom. 9. 22. 23.
If thou say I may be one of Gods Elect too. I answer thou mayest indeed, but till thou knowest thy selfe to be so, and canst finde the markes of Election in thy selfe, thou canst take no comfort in this Doctrine. Therefore eueryevery where in Scripture this mercy of God is restrained to them that feare him: the Scripture eueryevery where teacheth, that none else hauehave cause to glory in it, or trust to it, Psal. 118. 4. Let them that feare the Lord now say, that his mercy endureth for euer. And 115. 11. Ye that feare the Lord, trust in the Lord.
2. This is noted by the Holy Ghost to be a fearefull signe of reprobation, and that thou shalt neuer tast of Gods mercy; because thou stumblest, and 2.takest occasion of being more wicked, euen from the pure and holy Word of God, and from the doctrine of his mercy, 1. Pet. 2. 8.
3. This God (whose mercy thou so much gloryest in, and the doctrine of whose mercy thou dost so much abuse) and Christ Iesus (through whom 3.thou trustest to finde him so mercifull) will appeare vntounto thee one day so terrible, as thou shalt cry to the hils and rocks to fall vponupon thee to hide thee from his presence, Apoc. 6. 15, 16. Yea this shall increase thy horrour at that day, that thou hast sinned against so mercifull a God; and when thou shalt discerne that he that is so infinite in mercy toward others, yea (haply) toward such as were more notorious sinners then thy selfe, hath no mercy for thee at all, Luk. 13. 28. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Iacob, and all the Prophets in the Kingdome of God, and you your selues thrust out.
But to let them passe, and to apply this Doctrine to such, as to whom indeed it onelyonly belongeth.
First it serueth for the vnspeakeable comfort of all such as can finde in themselues the assured tokens that they are the Elect of God. And indeed 1.this Doctrine is to such the foundation of all true comfort. If thy sinne cannot hurt thee, nothing can hurt thee, neither prosperity, nor aduersity, life, nor death, the world, nor the diuell. For as sinne is the sting of death, 1. Cor. 15. 56. So is it of eueryevery other thing that thou hast cause to feare. Now if thou be Gods Elect, thou mayest be thus secure, that (though thy sins may make thee subiect to many a correction and scourge in this life, yet) shall they neuer bee able to separate thee from the louelove of God, or hinder thy eternall happinesse. EueryEvery man therefore that desireth to enioy this comfort, must labour to make his election certaine to himselfe: and that shall he doe by making his effectuall calling certaine to himselfe: 2. Pet. 1. 10. And this is an argument of an effectuall calling, when hee findes that through Gods grace he is able vnfainedly to repent of all his sinnes, that is, so to grieue for offending God by them, that he can hate, and forsake them. For this grace of vnfained repentance is giuen to none but them that are of the Israel of God, the Elect of God, Acts 5. 31. And the departing from iniquity is made a certaine note of Election, 2. Timothie 2. 19. So that if thou finde thy selfe able through Gods grace to repent of thy sinnes, there is no cause thou shouldest feare damnation for thy sins, or the losse of Gods fauour. For if notwithstanding the grosse sins thou liuedst in before thy calling, when there was in thee no grace at all, nor louelove to God, he then loued thee so far forth as to giuegive thee his Word, to offer his Son to thee, to giuegive thee his spirit: how canst thou doubt but he will much more louelove thee, and not cast thee off for thy sinnes, now he hath giuen thee a heart to louelove and feare his name?
Secondly, this Doctrine serueth for our instruction and imitation that professe our selues to be the children of God: we should be followers of God 2.in this as deare children, Ephes. 5. 1.
1. As the hainous sins of his Elect doe not hinder God from seeking their calling and conuersion: so we should not be discouraged from endeauouring with all long sufferance, by all meanes (especially by prayer vntounto God) the conuersion of such as are yet without grace, be they neuer so wicked, specially such of them as God hath tyed vsus vntounto by any speciall bond: when the Apostle had charged Timothy to take principall care of this, that in the Church assemblies prayers of all sorts may be made for Kings and all in authority (whereof at that time there few or none that professed or fauoured the truth) 1. Tim. 2. 1, 2. he tells him, vers. 3. that this is good and acceptable in the sight of God our Sauiour; and giues this for the reason of it, vers. 4. because hee will hauehave all men (of all sorts and conditions of men some) to be saued and to come vntounto the knowledge of the truth. And 2. Tim. 2. 24, 25. he saith the seruant (and minister of the Lord) must be gentle vntounto all men, apt to teach, patient instructing with meeknesse euen them that oppose themselues. And Tit. 3. 2, 3. he requires of all the faithfull that in their whole conuersation they shew all meekenesse to all men, considering how bad themselues (euen the best of them) were before their conuersion.
2. As the Lord loueth no man the worse for that he hath beene, after once he hath vnfainedly repented: no more should we. See this in the Apostles charge concerning the incestuous person, Yee ought (saith he) to forgiue him and comfort him, lest peraduenture such a one should be swallowed vp with ouermuch sorrow. Wherefore I beseech you that you would confirme your louelove toward him, 2. Cor. 2. 7, 8.
3. As the infirmities of Gods children doe not cause the Lord to despise them, or dislike their good workes: no more should the infirmities we discerne in them that feare God, cause vsus to despise them, or minish that reuerence, and louelove that we owe vntounto them, Despise not any of Christs little ones, Matth. 18. 10. Honour all that feare God, Psal. 15. 4.