if you judge them the worst men upon whom Gods hand lighteth most heavily in this kind Secondly See what promises the Lord hath made and appropriated to such as judge wisely and charitably of such as God hath humbled by his judgements which they shall never taste of that are thus censorious against them Psal. 41.1 3. Blessed is the man that judgeth wisely of the poore And he mentioneth sixe speciall blessings wherewith God will blesse that man The summe of all is this that it is a singular grace of God and shall never go unrewarded to be able to judge wisely of them that are most afflicted to be so farre from despising or thinking the worse of any for his afflicted estate as that we can pity and love him the more esteeme the better of him and shew the more respect unto him even for this Certainly it is our duty so to doe not the magistrates duty only whose speciall care must be to doe so as we see Psalm 82 3 4. but every Christian mans also as is plaine by many places of scripture Iob 6.14 Prov. 29 7. and 31.9 And in this we shall resemble our heavenly father Hee doth not 〈◊〉 nor abhorre the affliction of the afflicted nor hide his face from him as David speaketh Psal. 22. â—4 no more ought we to doe nay no more will we do if we be his children indeed And consequently it must needs be a great sin in any man and such as God will surely punish to judge rashly and uncharitably of such persons Thirdly See how God was offended with Iobs three friends for the censure they passed upon him My wrath is kindled against thâ—e saith the Lord to Eliphaz Iob 42.7 8. and against thy two friends for ye have not spoken of me the thing that is right as my servant Iob hath therefore goe and offer up for your selves a burnt offering and my servant Iob shall pray for you lest I deale with you after your folly Observe in the words two things 1. That God was highly offended with and threatneth to take vengeance on these three good holy men even for judging so hardly of Iob by reason of his afflictions though they were strange and wonderfull greater then ever we read any other meere man did indure 2. That the Lord chargeth them they had not spoken of him the thing that was right Why what did they speake against God All that they spake was for God for the clearing of his justice and out of zeale to his glory and so Iob chargeth them 13.7 Will yee speake wickedly for God and talke deceitfully for him All the bitter censures they passed against Iob was out of their zeale to God But yet the Lord saith that misinterpreting his judgements and thinking he alwayes hated them most whom he doth most afflict they spake against him and dishonoured him The second sin that we are by this Doctrine to be reproved for in this case is this That as we are apt to judge too hardly of the people of God whom he is pleased to scourge and afflict so are we on the other side as apt to esteeme too lightly of the judgement it selfe and be much lesse affected with it then we ought to be None of us do so consider of nor are affected with the miseries of the Church as we ought to be But we may well take up now that old complaint of the Prophet Esa. 57.1 The righteous perisheth and no man layeth it to heart Observe two things in the Prophets phrase 1. The people of God are not onely taken away but they perish Abad is the word he useth even the very same that Eliphaz useth Iob 4.7 they are cut off by most violent kinds of death by most strange and extraordinay judgments and yet no man layeth it to heart 2. He saith not the righteous have perished but in the present tense he perisheth still still the enemy prevaileth against Gods people The Lord hath stretched forth his hand against them and hath smitten them as the Prophet speaketh Esa. 5.25 and the hills did tremble and their carkasses were torne in the midst of the streetes great and unspeakable miseries have for a long time befallen them and for all this his anger is not turned away but his hand is stretched out still the righteous perisheth still and yet no man layeth it to heart The heinousnesse and danger of our sin in this our senslesnesse will the better appeare by discovering to us foure duties that the Lord looketh for at our hands in this case First We should by the best meanes we can informe our selves how it fareth with the Churches of God We are too inquisitive after newes behold this is the newes we should enquire after When Gods people were in battell against the Philistins and had the Arke of God with them in the camp it is said 1 Sam. 4.14 that old Ely sat upon a seat by the way side watching and hearkning how Gods people sped and the reason is given For his heart trembled for the Arke of God and therefore he sat in that place watching that he might heare with the first what became of it So when there came one to David out of the campe of Israel 2 Sam. 1.3.5 see how inquisitive David was to know how it fared with the Lords hoast How went the matter saith he I pray thee tell me And when he had told him that Saul and Ionathan was slaine see how desirous he was to know the certainty of it How knowest thou saith he that Saul and Ionathan be dead The same spirit you shall see in Nehemiah 1.2 so soone as Hanani was come to him the first question hee asked was concerning the state of the people of God that were at Ierusalem And yet was he then in the palace as it is said verse 1. a Courtier in great place and favour with a mighty King And yet Moses did more then this for when he was in the height of his honour and greatnes in Pharaohs court he did not content himselfe to inquire but it is said Exod. 2.11 that he went out unto his brethren and looked on their burdens that he might be the more affected with their estate And though we cannot doe as Moses did we cannot go out unto our brethren and behold with our owne eyes their miseries as he did Yet may all these examples teach us that it is our duty by the best means we can to informe our selves of the estate of the Church and certainly if our hearts trembled for the Arke of God if we had any care of the cause of religion we could not choose but doe so Nay wee would looke on their burdens thinke oftner and more seriously of their miseries then we doe Come and see the workes of God saith the Psalmist Psalme 66.5 he is terrible in his doings toward the children of men But alas we doe not so but we are like to those the Prophet complaineth of Esa. 5.12
desire the sincere milke of the Word And so will it thy prayers as is plaine by that speech of our Saviour Mar. 11.25 When yee stand praying forgive if yee have ought against any Yea when thou sayest the Lords prayer thou prayest God would stand affected to thee as thou standest affected to thine enemies Mat. 6.12 Forgive us our trespasses as we forgive them that trespas against us But to leave these there is a second sort and those the greater number by farre that will never absent themselves from the Sacrament for this they thanke God they beare malice to none in the World they are in charity with all men They know they are but beasts that will presume to come to the Sacrament and be out of charity they thanke God they are none of those To these men I will say as the Apostle doth Gal. 6.7 Be not deceived God is not mocked Know you have not to deale with men in this case whom you may easily deceive but with God that cannot be mocked Take heed Satan fill not your hearts to lye unto the Holy Ghost as Peter speaketh to Ananias Acts 5.3 It is good for you therefore to try your hearts well in this point and for your helpe herein I will give you some notes whereby you may know whether you have indeed forgiven them that have wronged you or no. First he that hath truly forgiven him that did him wrong hath cast of all purpose and desire of revenge so as he dares not doe him hurt though it lay in his power Rom. 12.19 Dearely beloved avenge not your selves Nay hee dares not give himselfe liberty to wish evill unto him as Iob professeth of himselfe Iob 31.30 Nay he dares not rejoyce in his hurt though himselfe have had no hand in it Pro. 24.17 18. Rejoyce not when thine enemy falleth and let not thine heart be glad when he stumbleth lest the Lord see it and it displease him Hast thou thus forgiven Secondly he that hath truly forgiven his enemy will be willing to doe him good when he needs him and glad of such an opportunity Rom. 12.27 If thine enemy hunger feed him if he thirst give him drinke Looke to thy patterne thus doth thy father forgive Luk. 6.35 Love ye your enemies and doe good and ye shall be the children of the highest for he is kinde to the unthankefull and to the evill and Ephes. 4.32 Be ye kind to one another tender hearted forgiving one another even as God for Christs sake hath forgiven you Wilt thou say thou hast forgiven all the world thou malicest no body and yet there bee neighbours of thine that wronged thee as thou thinkest three foure five or sixe yeeres agoe and thou hast beene strange to them ever since thou shewest them no kindnesse but even in such ordinary courtesies as thou dost to the rest of thy neighbours thou balkest them alwaies and leavest them out so as all thy neighbours can witnesse thou art not friends with them Acts 5.3 Why hast Satan filled thy heart to lie unto the Holy Ghost Thirdly he that hath truly forgiven and is in charity will strive to forget and will not willingly thinke of the wrongs have beene done him by any â—he would faine learne the art of oblivion for such things because he knoweth the corruption of our nature is such that the thinking of wrongs will make the heart boile with desire of revenge Levit. 19.18 Thou shalt not avenge nor beare any grudge against the children of thy people but thou shalt love thy neighbour as thy selfe Shemei knew this and therefore prayeth David 2 Sam. 19.19 that he would not remember what he had done In this manner doth thy father forgive Ier. 31.34 I will forgive their iniquity and I will remember their sinne no more Fourthly he that hath truly forgiven and is void of all malice doth unfainedly desire to be at peace with him that hath done him most wrong and to love him and is therefore willing to seeke peace and use all meanes of reconciliation that he can Psal. 34.14 Seeke peace and ensue it Rom. 12.18 If it be possible as much as in you is have peace with all men 1 Thess. 4.11 Study to be quiet cast about for it strive earnestly for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea 1 though he did the wrong not himselfe Mar. 11.25 Forgive if ye have ought against any 2 Though he be inferiour to himselfe Gen. 13.8 Abraham said to Lot c. For so doth our father he seeketh to his enemies for peace 2. Cor. 5.20 God beseecheth you by us to be reconciled Now what meanes hast thou used What desire hast thou shewed this way Fiftly he that hath truly forgiven is in charity indeed though he have some enemies that are so lewd as that he cannot thinke well of them nor dares shew kindnesse to them nor ought till he see them repent 2. Thess. 3.14 Note such and keepe no company with them that they may be ashamed and we have our fathers example for this Exod. 34.7 as mercifull as he is he will by no meanes cleare the guilty Yet doth he that hath truly forgiven unfainedly desire that the worst man that is would mend that he might thinke well of him He can therefore pray for such Mat. 5.44 I say unto you love your enemies pray for them that despitefully use you and persecute you 2 Thess. 3.15 Count him not as an enemy but admonish him So doth thy father he unfainedly desireth the amendment of the worst of his enemies Ezek. 33.11 As I live saith the Lord I have no pleasure in the death of the wicked but that he turne from his way and live turne ye turne ye from your evill waies for why will ye die O house of Israel Hast thou this charity I know thou pretendest against such as thou hatest he is a bad man c. And dost thou dislike him for his badnesse onely 1. Likest thou none that are as bad 2. Can thy heart witnesse thou hast unfainedly desired his amendment Gal. 6.7 Be not deceived God is not mocked Looke to thy patterne love as thy father loveth Sixtly and lastly He that hath forgiven and is void of malice if the party that hath wronged him and hee thinketh ill of will not be reconciled reclaimed reformed will grieve for it it is a trouble to his mind to thinke ill of any man to be at ods and variance to be strange to any man though this cannot be avoided yet it is a trouble to him Psal. 120.6 7. My soule hath long dwelt with him that hateth peace I am for peace but when I speake they are for warre But see how this troubled him verse 5. Woe is me that I sojourne in Mesech that I dwell in the tents of Kedar For as there is great comfort in love Phil. 2.1 so is there great vexation in variance to a good mind Looke to thy patterne therefore and thou shalt find thy Saviour
have seene thy face saith hee Genes 33.10 as though I had seene the face of God By this I know saith David Psal. 41.11 that thou favourest me because mine enemy doth not triumph over me Thirdly These common favours and fruits of Gods love may worke in all men even in them that have no faith a kind of love unto God a common and an ordinary and a superficiall love But then I say fourthly A sound and true love to God can never bee wrought in any mans heart that hath not faith by these outward and temporall blessings of God nor by any knowledge hee can have by them of Gods love to him The unsoundnesse of that love that is wrought in men towards God by these common favours of his will appeare in three points First It is but a mercenary love they love the gifts of God rather then the Lord himselfe and when God giveth over giving to them they give over loving of him This is like the love that harlots beare to their lovers When the Prodigall had to give and spend upon those harlots upon whom it is sayd hee wiâ—tâ—d his goods Luke 15.30 no doubt but they shewed a great deale of kindnesse unto him but when hee could give them no more their love was at an end Satan knew well that this is the love of most men unto God though hee falsely and maliciously charged Iob with it Iob 1.10 11. While God mâ—â—â—th in hedge about them and about all that they have while hee blesseth the worke of their hands and their substance is increased they will love the Lord but let thâ— Lord put forth his hand and touch all that they have they will be ready to curse him to his face Whereas hee that soundly and truly loveth the Lord loveth him for himselfe and those perfections and excellencies that are in him and not for his gifts nor for his owne advantage onely Hee loveth him as a good child doth his parents 1 Tim. 5 4 though they bee poore and have nothing to give him And as Paul declaring the truth of his love to the Corinthians professeth 2 Cor. 12.14 hee sought not theirs but them so doth hee that truly loveth the Lord desire to enjoy him and his favour more then hee doth desire any of Gods blessings any thing that the Lord can doe for him His soule saith unto God as David did Psal. 119.57 Thou art my portion ô Lord. If I have thee I have enough I desire no more There are many will say saith David Psalm 4.6 7. who will shew us any good Gods goods and benefits every man desireth every man is enamored with But Lord saith hee lift up the light of thy countenance upon us As if hee had said Wee have enough if wee have thee and thy favour And so speaketh hee also Psalm 73.25 There is nothing upon earth that I desire besides thee And from hence also it commeth that as hee that truly and intirely loveth any man will love him at all times even then when his friend doth not nor can requite his love yea therein principally the truth of his love appeareth as Solomon saith Prov. 17.17 A friend loveth at all times and a brother is borne for adversity And as our Saviour teacheth us that no man hath any true charity in him towards his neighbour that loveth him onely while hee dealeth kindly with him but caâ— love no man that hath dealt unkindly with him or done him wrong If you doe good to them that doe good to you saith he Luk. 6.33 what thankes hâ—â—e you for sinners also will doe so much So hee that truly loveth the Lord will love him at all times even when hee with-holdeth his hand and with-draweth his bounty when he carrieth himselfe towards him even as if he were his enemy Though he slay me saith Iob 13 15. yet will â—trust in him which he could never have done if he had not loved him Secondly The love that is bred in men towards God by his temporall blessings without faith is no sound or true love because there bee many other things that all such men love as much or more then God He that loveth father or mother more then mee saith our Saviour Matth. 10.37 hee that to please them dare offend mee hee that loveth sunne or daughter more then mee hee that to scrapâ— and provide for them dare sinne against mee or through fondnesse like Ely can beare with any profanenesse or lewdnesse in them is not worthy of me his love is of no worth at all in my account If a man bee a lover of pleasures more then a lover of God as the Apostle telleth us 2 Tim. 3.4 many in these last dayes shall be if a man love any lust of his better then God and rather then hee will forsake it he will adventure the loste of Gods favour certainely hee hath no true love of God in him Hee that truly loveth God giveth him the highest seate in his heart loveth him more then any thing else in the world and can say with Paul Phil. â— 8 For Christ I have suffered that is in will and affection the losse of all things and doe count them but dung that I may win Christ. And this Christ required in Peters love Iohn 21.15 he saith not onely Simon thou sonne of Ionas lovest thou me that had not beene enough to prove his love true and sincere but lovest thou mee more then these then thy nets then thy fish then thy friends that are here about thee And though Peter in the depth of his humilitie saith nothing in his answer to that terme of comparison yet is it evident by Christs question that he knew his love was so unfeined towards him that there was nothing in the world that he loved more or so much as him Thirdly and lastly The love that is bred in men towards God by that generall bounty and goodnesse that all men tast of is no true love because it hath no force and strength to restraine them from sinne and draw them unto obedience The Apostle speaking of a commandement that hath some difficultie in it that is the parting with our goods for the reliefe of our brother whom wee see in necessitie saith of him that sticketh at this 1 Ioh 3.17 How dwelleth the love of God in him And thereupon inferreth in the next words verse 18. My little children let us not love he meaneth let us not love God in word nor in tongue but in deed and in truth As if hee had said no man doth love God in deed and in truth if his love to God will not make him willing to doe any thing that hee would have him to doe and that may please him True love we know is a most forcible thing to make one serviceable and willing to doe any thing for such as they love What paines will the mother take what offices will shee performe to her little infant yea how wilâ—ingly and cheerefully
be affected with the strange severity the Lord hath shewed for these sundry yeares and doth yet shew towards all the Churches almost upon earth that professe his Gospell And it serveth to reprove two great faults that we are all too much enclined to in this case The first is an over heavie rigorous censure we are apt to passe upon the persons of such as we see the Lord afflicteth in an extraordinary manner The second is an over-light esteeme of the judgement it selfe that God inflicteth upon any in an extraordinary manner For that we are not apt so to be affected with it nor make that use of it as we ought to doe For the first We are all apt to judge them greater sinners then other men whom we see the Lord doth afflict and plague more then other men we are apt to thinke that rare and extraordinary judgements doe alwaies argue rare and extraordinary sinnes in them on whom God inflicteth them Naturall and wicked men have beene wont alwaies to judge so When Shimei saw the strange judgement that fell upon David how his owne sonne sought both his kingdome and life he cryeth out 2 Sam. 16.7 8. Come out thou bloudy man thou man of Belial the Lord hath delivered thy kingdome into the hand of Absolom thy sonne and behold thou art taken in thy mischief because thou art a bloudy man And this hee complaineth was the common cry of all his enemies Psal. 71.11 when they saw him in any great affliction they were wont to say God hath forsaken him persecute and take him for there is none to dliver him Thus the Pharisees argued against the poore man Iohn 9 34. that he was altogether borne in sinnes that is a greater sinner even by nature then any other because he was borne blind And the Barbarians Acts 28.4 when they saw the Viper hang on Pauls hand concluded no doubt this man is a murderer And it is no marvell though wicked men judge thus of the poore members of Christ whom God is pleased in any strange manner to humble either by inward or outward afflictions for thus the Prophet Esay saith Esa. 53.12 our Saviour himself was numbred with the transgressours was accounted a most wicked man and that by reason of the strange afflictions he endured above others We esteemed him saith the Prophet Esa 53.4 our whole nation esteemed him stricken smiâ—ten of God and afflicted They esteemed him to be hated and abhorred of God for his owne iniquities when they saw the extreame misery that he did endure But this is not the censure and verdict of naturall and wicked men only Gods own children are too apt also to judge so The Disciples themselves when they saw the man that was borne blind say unto Christ Ioh. 9.3 Master who did sin this man or his parents that he was borne blind Either himselfe or his parents they were perswaded were guilty of some extraordinary sinne or els such a judgement sure would never have befallen him And Iobs three friends though they were not holy men only but wise learned men too yet had they all too much of this humour in them They judged him to have been a most lewd and vile man Is not thy wickednes great saith Eliphaz to him Iob 22.5 and thine iniquities infinite Yea though they being his inward and speciall friends as they are called Iob 2.11 had been doubtlesse witnesses of the piety and integrity he had shewed in his whole conversation yet now they thought all that had been but in hypocrisie And so Eliphaz twitteth him with it Iob 4.6 Is not this thy fear thy confidence the uprightnesse of thy waies and thy hope As if he should say We may see now what all that goodnesse was thou madest such a shew of And mark in the next verse Iob 4 7. the premises whereupon they inferre this conclusion against him Remember I pray thee saith Eliphaz who ever perished being innocent or where were the righteous cut off He saith not who ever was afflicted being innocent but who ever perished and was cut off Who ever died so miserably who ever was so strangely plagued of God as thou art if he had any goodnesse in him in truth if he were not notoriously wicked And I nothing doubt but this sentence hath beene passed by many against Gods poore Churches in Germany and Rochel The strange hand of God that hath beene upon them all this while that we have enjoyed such peace plenty hath made us apt to thinke that they have beene greater sinners then we that the Lord loveth and liketh much better of us then he did of them or els he would not have kept us so free from all the miseries that have been upon them So that the examples of Gods severity we have seene upon them which should have humbled us and made us afraid have had a quite contrary effect in us they have made us more secure they have puffed us up and made us think better of our selves then we did before You will aske me then Is it unlawfull for us to take notice of the sins of men in the judgement we see God executeth upon them May we give no judgements of the sins of men by the judgements of God that we see upon them as Physitians doe by seeing the Vrine and feeling the pulse of their patients May we not say sometimes that for these and these sins God hath thus and thus plagued them My answer to this question must consist of two parts For I will shew you 1. How farre forth this is lawfull to be done 2. How farre forth it is unlawfull It is lawfull for us first to judge every man to be a sinner whom wee see to be in any affliction For we may be sure God afflicteth not any who hath not by his sins deserved it sin is the first cause of all judgements And we may safely say with the Church Lamenta 3.39 Man suffereth for his sinne A man may safely conclude with the Apostle Rom 5.14 that infants are sinners because they do dye and are besides subject to so many paines and miseries And of Iob himselfe a man may be bold to say he was a sinner because hee was so grievously afflicted yea of him as good a man as he was and consequently of the holiest man that liveth upon earth we may safely say as Zophar said to him Iob 11.6 how extreame soever their afflictions be know thou that God exacteth lesse of thee then thine iniquity deserveth The holiest man that is hath by his sins deserved much more affliction and misery then he doth endure Secondly Where the grosse sins of any have bin notorious and manifest unto us before ever we saw Gods judgements upon them such as the Apostle speaketh of 1 Tim. 5.24 Some mens sins are open before-hand going before unto judgement specially such sins as God hath threatned to punish with such judgements In this case it is not unlawfull for
50.19 when they feared he would have beene revenged of them for the wrong they had done him Feare not saith he I dare not doe it for am I in the place of God Secondly But I hope then I may lawfully wish and desire that God would revenge my cause and plague mine enemy that hath wronged me I may rejoyce and be thankfull to God for it when I see it I answer No that thou maist not neither We may not rejoyce in any evill that befalleth our enemy though our selves have no hand in it at all Rejoyce not when thine enemy falleth saith the Holy Ghost Prov. 24.17 18. and let not thine heart bee glad when he stumbleth lest the Lord see it and it displease him and he turne away his wrath from him Thirdly We must also forgive our enemies whatsoever wrong it be that they have done unto us Forgive one another saith the Apostle Coloss. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely forgiving If any man have a quarrell or cause to complaine and finde fault against any whosoever he be what wrong soever hee hath done even as Christ forgave you so also doe yee If we doe not thus forgive Christ hath assured us Matth. 6.15 that God will never forgive us our sinnes Nay if we doe it not from our hearts So likewise saith he Mat. 18.35 shall my heavenly father doe also unto you that is he shall in his wrath deliver you unto the tormentours unto hell if yee from your hearts forgive not every one his brother their trespasses Fourthly We must strive to forget and be unwilling to think of the wrongs that any man hath done unto us Thou shalt not avenge saith the Lord Leviticus 19.18 Nor bee mindefuâ—l of wrong against the children of thy people As if hee should say thou must both forgive and forget If thou strive not to forget and put quite out of thy minde the wrongs that hath beene done unto thee thou wilt hardly bee able to forgive them but thy heart will be apt to rise against thine enemy and to boile in revenge against him Fifthly Wee must unfeignedly desire to bee at peace with him that hath done us most wrong to bee friends with him and to love him and therefore also wee must bee willing to seeke peace with him and to use all meanes of reconciliation that wee can Seeke peace and ensue it saith the Psalmist Psalm 34.14 Study to bee quiet saith the Apostle 1 Thes. 4.11 As if hee had said cast about which way thou mayst best compasse it strive earnestly for it Sixthly If when we have sought peace and used the best meanes of reconciliation that we are able we cennot obtaine it it must grieve us it must be a trouble of minde unto us to bee at odds and variance with any man My soule hath long dwelt with him that hateth peace saith David Psal. 120.6 7. I am for peace saith hee I seeke it and use all meanes I can to bee reconciled but when I speake they are for Warre But looke backe to Verse 5. and you shall see what a griefe and vexation this was to the good man Woe is me saith he that I sojourne in Mesech that I dwell in the Tents of Kedar that is with such inhumane and savage people that will by no meanes be woone to peace Seventhly Wee must pray heartily to God for them that have done us most wrong that hee would turne their hearts and give them more grace Pray for them saith our Saviour Matth. 5.44 that despitefully use you and persecute you Eightly and lastly We must be willing to doe our enemy good if he stand in need of us If thou meet thine enemies Oxe or his Asse going astray saith the Lord Exod. 23.4 5. Thou shalt surely bring it backe to him againe If thou see the Asse of him that hateth thee lying under his burden and wouldst forbeare to helpe him thou shalt surely helpe with him Nay we should be glad of such an opportunity to overcome the malice of our enemy and to win him unto peace If thine enemy hunger saith the Apostle Rom. 12.20 21. feed him if hee thirst give him drinke Bee not overcome of evill but overcome evill with good Oh let us think seriously of these things beloved and examine whither we can in this sort love our enemyes I know well you will be apt in your hearts to say at the hearing of this Doctrine as the Disciples did Mat. 19.25 Who then can be saved If none can have benefit by Christ but they that have the spirit of Christ and none have the spirit of Christ but they that have true charity and none have true charity but they that can in this manner love their enemies Who then can be saved It is impossible for flesh and bloud to love an enemie in this sort But to this I answer that it is true indeed that hee that hath no more in him then flesh and bloud can never doe it and hee that hath no more in him then flesh and bloud can never be saved Flesh and bloud cannot inherit the kingdome of God saith the Apostle 1 Cor. 15.50 Except a man bee borne againe saith our Saviour Ioh. 3.5 of water and of the spirit hee cannot enter into the kingdome of God And every one that is regenerate by the spirit of God is made thereby able thus to love his enemy Though not legally according to the rigour of the law yet in an Evangelicall manner so as God in Christ will accept And thou canst never have comfort in thy estate beloved unlesse thou finde thy selfe able in an Evangelicall manner to keepe this commandement of loving all men even thy greatest enemy in this sort as I have described unto you In an evangelicall manner will you say how is that I will expresse it unto you in five particulars If thou have the spirit of Christ in thee 1. Thou wilt bee made able in thy minde to serve the Law of God as the Apostle professeth of himselfe Rom. 7.25 that is thou wilt consent to Gods Word in this and acknowledge that indeed thou oughtest to doe thus Verse 16. The Commandement is holy and just and good as he saith there Verse 12. 2. To will is present with thee as hee also saith there Verse 18. Thou dost unfeignedly desire and strive to love all men even thine enemies in this manner 3. Thine own heart will smite thee for thine uncharitablenesse thou wilt finde thy selfe able to mourne and to be troubled in thy minde for it and even to cry out against thy selfe for it as he doth there Verse 24. O wretched man that I am who shall deliver mee from this froward envious revengefull malicious heart 4. Thou wilt use to cry to God for helpe and strength to vanquish and mortifie this cankred humour and corruption in thee as the Disciples to Christ when he had pressed the Doctrine of forgiving such as had wronged them Luk. 17.5 Lord increase
must not by the manner of reproving of them be made publike and notorious This care of the credite of him whom we are to reprove is plainly injoyned us by our Saviour Matth. 18.15 16. First tell him his fault betweene thee and him alone then take with thee but one or two more We count it a singular commendation in a Surgeon when he can cure a wound in a mans face as he leaves no skar behind indeed some wounds are so great as this cannot be helped yet is the skill of the Surgeon greatly commended for this so is it in a minister when he can reprove the faults of any of his people and effectually too and yet set not a brand of ignominy and reproach upon their persons Followeth the second use of this Doctrine and that is for exhortation that seeing the ministery that God hath sanctified to convert sinners and whereby he hath bin wont for to worke most effectually is such as applyeth the Word particularly such as boldly and plainely reproveth sinne and that the very life and power of preaching consisteth in this That therefore every one of us would desire to enjoy such a ministery as applyeth the Word and bringeth it home to our hearts as pierceth and searcheth most as with greatest plainnesse and power reproveth sin I say not only you should strive to be able to beare it and submit your selves to it to suffer the word of exhortation Heb. 13.22 David a great King did so here But I say we should desire it as David also did Psal. 141.5 Let the righteous smiâ—e me For 1. the best have need of it David had as we see here Till our sinnes be effectually discovered to us we will never seeke salvation seriously and in good earnest This was it that brought Iohns hearers to cry Luke 3.10 What shall we doe as appeareth verse 9. Now also is the axe laid to the roote of the trees Every tree therefore that bringeth not foorth good fruit is bewen downe and cast into the fire and this made those three thousand to cry to the Apostles Actes 2.37 What shall we doe 2. It is a blessed signe of grace when we can desire to have our owne speciall sinnes discovered and beaten downe Iohn 3.20 21. He that doth evill hateth the light neither commeth to the light lest his deeds should be reproved But he that doth truth that is sincere and upright in heart commeth to the light that his deeds may be made manifest that they are wrought in God The third and last use of this Doctrine is for reproofe of the generall sinne and epedemicall disease of this age that no man can now endure such a ministery as Nathans was here to David All men now adayes take upon them to limit and gage Gods ministers saying unto them as they did Esa. 30.10 Prophesie not unto us right things speake unto us smooth things This age cannot beare a plaine and powerfull ministery Amos 7.10 but as it is said Amos 5.10 they hate him that rebuketh in the gate the judge that censureth and punisheth sinne and they abhorre him that speaketh uprightly the minister that faithfully delivereth the message of God unto them Men can well endure to heare a point of controversie or of generall doctrine learnedly handled yea to have sundry sinnes in a generall manner eloquently inveighed against but their owne sinnes to be particularly and powerfully reproved that they cannot brooke While our Saviour preached the glad tidings of the Gospell Luke 4 18 19 21. all the congregation of Nazareth applauded his doctrine and admired the gracious words that proceeded out of his mouth verse 22. but when he came to apply the Word unto themselves verse 24.27 they were filled with wrath against him thrust him out of the City and would have cast him downe head-long from the brow of the hill verse 28 29. And from this humour in the people through Gods just judgement it is come to passe that this kind of preaching is now growne much out of use as if God had said in his wrath as Hos. 4.4 Yet let no man strive or reprove another for this people are as they that strive with the Priest The reasons of it are 1. Men love their sinnes as their right hand or eye Matth. 5.29 and therefore count him their enemie that would put them from them Hast thou found mee O mine enemie saith Ahab to Eliah 1. Kings 21.20 And our Saviour saith Iohn 3.20 Every one that doth evill hateth the light 2. Such kind of preaching awakeneth their conscience and sets the worme thereof a gnawing of them it tormenteth them Revel 11.10 and makes them cry out with a loud voice as he did that had the spirit of an uncleane devill Luke 4.33 34. saying let us alone what have we to doe with thee thou Iesus of Nazareth Art thou come to destroy us 3. God doth manifest his presence and mighty power in such a ministery 1. Cor. 14.25 and the nature of sinne is to make men afraid of Gods presence and to hide themselves from him as Adam did Gen. 3.8 This made Peter fall downe at Iesus knees saying Depart from me for I am a sinfull man ô Lord Luke 5.8 And this made the whole multitude of the Countrey of the Gadarenes to beseech Christ to depart from them Luke 8.35 â—7 For they were taken with great feare saith the text when they beheld his mighty power in healing the man possessed with devills Now to discover to these men their folly and madnes I wish they would seriously weigh and consider these foure things First that the minister in reproving some doth no more then he hath authority to do from God yea then he hath commandement and straight charge from the Lord to doe He takes never a whit too much upon him when he reproveth sin he hath a commission to doe it hee may doe it by authority Tit. 2.15 these things speake and exhort and rebuke with all authority It is a chiefe duty and worke of our ministery if we doe not this we doe nothing to the purpose as is plaine by that charge Paul gives 2. Tim. 4.1 2. I charge thee before God and the Lord Iesus Christ who shall judge the quicke and the dead at his appearing and his Kingdome preach the word be instant in season and out of season reprove rebuke exhort with all long suffering and doctrine A minister that hath lost his gift in reproving sinne is like a Bee that hath lost her sting a drone and good for nothing Matth. 5.13 Ye are the salt of the earth but if the salt have lost his savour wherewith shall it be salted It is thenceforth good for nothing but to be cast out and to be troden under feet of men God hath injoyned us to doe this upon paine of damnation and saith if we do it not he will require your blood at our hands Ezek. 3 18 Alas we are but messengers servants embassadours
he could never looke of them he had lost the joy of Gods salvation verse 12. all comfort in assurance of Gods favour he was so tormented inwardly as a man that hath all his bones broken verse 8. yet doth not be dispaire nor seeke helpe any other way but flyeth to God by prayer and seeketh comfort that way which teacheth us That Gods people when they are in any distresse must flie to God by prayer and seeke comfort that way For so did David heere and so have Gods people alwaies done in the like case Thus did David at another time Psal. 120.1 in my distresse I cryed unto the Lord. And Psal. 107 6. They cryed unto the Lord in their trouble Three cases there be wherein Gods people have beene most distressed First when some outward affliction hath beene upon them in extremity or the seare of it specially such as hath risen from the malice and fury of their enemies which is of all outward afflictions the most grievous worse then famine worse then pestilence as you may see in Davids choice 2. Sam. 24.13 14. Secondly when they have beene troubled with some strong and violent tentation either unto blasphemy or some other foule sin this hath perplexed and distressed them more then any outward affliction could doe Even the motions to sin that have risen from their owne nature have done so as we may see in the complaint of Paul Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death Much more when God hath sent Satan to stand at their right hand as Psal. 109.6 that was a thorne in Pauls flesh 2 Cor. 12.7 For he is an enemy to be feared much more then any mortall man as we may see by that comparison Paul maketh Ephes. 6.12 We wrestle not against flesh and bloud but against principalities against powers against the rulers of the darknesse of this world c. Thirdly when their consciences have been wounded with the sense of Gods anger and wrath For that above all other things hath perplexed them most and put them to greatest anguish Pro. 18.14 The spirit of a man will sustaine his infirmity but a wounded spirit who can beare Now in all these cases Gods people have sought and found comfort by flying to God and seeking to him by prayer For the first we have the example of Iehoshaphat and the people of Iudah 2 Chron. 20.3 Iehoshaphat feared and set himselfe to seeke the Lord and cryes thus to God verse 12. We have no might to stand against this great company that commeth against us neither know we what to do but our eyes are upon thee This course tooke David when he had many enemies in the Court of Saul that by informing the King against him did seeke his life Psal. 109.4 For my love they are mine adversaries but I give my selfe unto prayer Thus Iob fought comfort Iob. 16.20 My friends scorne me but mine eye powreth out teares unto God And so did Ann 1. Sam 1.10 She was in bitternes of soule and prayed unto the Lord and wept sore For the second case of distresse we have the example of Paul who when the messenger of Satan was sent to buffet him 2. Cor. 12.7 ran to God by prayer for helpe and comfort as he saith ver 8. For this thing I besought the Lord thrice that it might depart from me And for the third case we have Davids example here and Psal. 18.5 6. The sorrowes of hell compassed me about the snares of death prevented me In my distresse I called upon the Lord and cryed unto my God Yea we have for this a greater example then David even our blessed Saviours who when he was in farre greater anguish of soule then ever all the men of the World were in through the apprehension and sense of Gods curse and fierce anger due to the sins of all the elect he sought and found comfort this way Heb. 5.7 He offered up prayers and supplications with strong crying and teares unto him that was able to save him from death and was heard in that that he feared The grounds of this Doctrine and the reasons why Gods people in all their distresses have bin wont to flye to God by prayer and to seek comfort this way are principally foure First They knew that in every distresse they were in of what kind soever God had a chiefe hand It is so 1. In all outward afflictions Esa. 45.7 I forme the light and create darknesse I make peace and create evill I the Lord doe all these things 2. In all Satans tentations he could not disquiet us with any of them if the Lord sent him not and appointed him not to do it Paul saith the messenger of Sathan that buffetted him was given unto him 2. Cor. 12.7 3. In the affliction and wound of conscience it is God that makes that wound as Iob speaketh Iob 23.16 God maketh my heart soft and the almighty troubleth me And they that know this must needs hold it the wisest course in all their distresses to seek unto him for helpe and comfort For who can take of his hand Who can cure the wounds that he hath made Who can yeeld us any help and comfort while he remaines angry with us Deut 32.39 I kill and I make alive I wound and I heale neither is there any that can deliver out of my hand Therefore all Gods people should resolve in their distresses as Hosea 6.1 Come let us returne unto the Lord and flye to him for he hath torne and he will heale us he hath smitten and he will bind us up Secondly They knew the Lord was able to yeeld them helpe and comfort in all their distresses seemed their case never so desperate Psal. 68.20 He that is our God is the God of our salvation and unto God the Lord belong the issues from death For he is able as the Apostle saith Ephes. 3.20 to doe exceeding abundantly above all that we are able either to aske or thinke This reason is given why our Saviour when he was in his agony and his soule was heavy unto death did flye unto God and cry so unto him Hebr. 5 7. He knew he was able to deliver him from death Thirdly They knew the Lord himselfe had prescribed this course unto them if they would have comfort in any of their distresses to flye to him by prayer This is a helpe and remedy of Gods owne prescribing Iames 5.13 If any man be afflicted 〈◊〉 what kind soever let him pray Luke 2â— 40 Pray that ye enter not unto tentation Fourthly and lastly They knew that the Lord was ready to be found this way He is ready to be found at all times by the prayers of his people Psalmeâ—47 â—47 18 The Lord is nigh unto all them that all upon him to all that call upon him in truth Matth. 7 8. Every one that asketh receiveth and he that seeketh findeth and to him
Gods children in deed and not in shew and profession only will strive to be profitable and to doe good to the places they live in and the more good they doe the liker they are to their heavenly Father That which God saith of Abraham Genesis 12.2 Thou shalt bee a blessing belongeth to all the true children of Abraham they are a blessing to the places they live in Not onely 1. by their prayers as Elias was to Israel Iames 5.18 At whose prayer the heavens gave raine and the earth brought forth her fruit And Amos likewise Amos 7.3 6. The Lord repented for this at his prayer It shall not bee saith the Lord. 2. Not onely because the Lord for their sakes useth to doe good to the places where they live Gene. 39.5 The Lord bessed the Aegyptians house for Iosephs sake But even 3. In this respect also because they seeke and endeavour to doe good to them with whom they live and that not in spirituall things only but even in the things of this life yea he doth this diligently Prov. 11.27 He diligently seeketh good A good Christian is not onely Bonus vir a good man but Bonus civis a good Common-wealths-man a good Townes-man also It is said to the commendation of Mordecai Esd. 10.3 that he was accepted of the multitude of his brethren seeking the wealth of his people This gained him love and honour in the hearts of all the people he sought the publike good And of Iehojada it is said he was greatly honored after his death for this 2. Chron. 24.16 Because he had done good in Israel But you will say these were publike persons and great men it became them well to be such I answer it is true they were so and indeed of such men this is chiefly required For the thing that God aimed at in advancing of any was only this that they might be Patres patriae do more good to the Countrey places where they live then men in meaner degree can doe Rom. 13 4. He is the minister of God to thee for good and verse 6. For this cause pay you tribute also for they are Gods ministers And surely this is the onely thing that will gaine true honour and esteeme and authority unto Gentlemen and great men in the hearts of all that know them not their birth nor their lands nor their offices nor their power but their goodnesse I meane the readinesse that is in them to doe good to the places where they live Luk 32.25 The Kings of the Gentiles exercise Lordship over them and they that exercise authority upon them are called benefactors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was it that gained them such authority in the hearts even of Gentiles that they sought not themselves in these great places but the good of the people But this belongeth not to publike persons and great men only the poorest Christian that is must not live to himselfe alone but strive to bee profitable and to doe good to them he liveth with See the commandement of God for this Galat. 6.10 As wee have opportunity let us doe good unto all men A notable direction wee have for this Ieremy 29.7 Seeke the peace of the city whether I have caused you to be carried away captives and pray unto the Lord for it For in the peace therof shall ye have peace Though that City were a most wicked place yet seeing God by his providence had brought them to dwell there they were bound not only to pray for it but to seeke the good of it the Wealth and Peace and Prosperity of it by all meanes Such as truly feare God will not bee backward in any worke that tendeth to the publike good of the place they live in Titus 3.14 Let ours also learne to maintaine good workes for necessary uses that they bee not unfruitfull Now if wee apply this that wee have heard of this last point that hath beene observed for our imitation in the goodnesse and bounty of the Lord wee shall finde there are very many that are so unlike to our heavenly Father in this point that wee have no cause to judge them to bee his children First The Papists who are notoriously knowne to be so farre from seeking the peace and prosperity of their country that they have for many yeares uncessantly sought the utter ruine and subversion of it and the betraying of it into the hands of strangers yea such strangers as are the worst nation Ezek. 7.24 most bloudy enemies And this is not the fault so much of the men that professe popery this is the fault of the religion it selfe Their chiefe teachers the Iesuites the common incendiaries of the world teach them they ought to doe so they shall merit heaven by doing so Certainly this religion cannot be of God nor they that professe it And was there ever such a religion before in the world as this is Other heresies and religions there have bin perhaps that were as pernicious to the soules of men as Popery that is of the Gnosticks and Arrians of old of the Anabaptists and Antitrinitarians of late But a religion so pernicious to states and Common-wealths as popery is was there never heard of in all the world They have another father mentioned Iohn 8 44. Ye are of your father the devill and the lusts of your father ye will doe he was a murtherer from the beginning He whose name is in Hebrew Abaddon and in Greeke Apollyon the destroyer mentioned Rev. 9.11 is the father of that religion that teacheth men to practise the ruine and destruction of their owne countrey Three things they pretend for all their practises against the state and Kingdome 1. The wrongs and oppressions they endure among us But to this I say admit all their clamors and complaints of this were most true yet can this make it lawfull for them to doe as they do The true ancient Catholike and Apostolike faith teacheth men thus Rom. 12.19 Avenge not your selves but rather give place unto wrath for it is written vengeance is mine I will repay saith Lord. And Mat. 5.44 I say unto you love your enemies blesse them that curse you doe good to them that hate you pray for them that despitefully use you and persecute you And can this then be any other religion then Antichrists that teacheth them to revenge themselves yea to revenge themselves as cursed Haman did Est. 3.6 But 2. they pretend zeale for Christ and his religion in this we are not onely their enemies but we are enemies to Christ and his religion they say and therefore it were a meritorious deed to destroy us all So did Iames and Iohn when they would have had fire to come downe from heaven to consume those Samaritans Lu. 9.54 But did Christ approve of that zeale Looke the next verse 55. He turned and rebuked them for this zeale yee know not what manner spirit ye are of So may we say to these
us good at our latter end as Moses speaketh Deut. 8.16 In which respect it may be said by the Lord to every child of his whom he doth correct as it was said by Christ unto Peter when he would wash his feet Ioh. 13.7 What I do thou knowest not now but thou shalt know hereafter Let the Lord alone till he have done his worke upon thee and thou shalt know it will be for thy good that he doth thus afflict thee 3. Admit thou couldst never bee able to discerne how thy afflictions have done thee any good yet is it enough for thee that the holy Ghost so oft hath said that the afflictions of the faithfull shall certainly do them good Iob. 5.17 Behold happy is the man whom the Lord correcteth therefore despise not thou the chastening of the almighty And Psal. 94.12 Blessed is the man whom thou chastenest O Lord. And Iam. 1.12 Blessed is the man that endureth tentation And 5.11 Behold wee count them happy that endure Object not thou then that thou canst perceive no such thing learne thou to walke by faith and not by sense 2 Cor. 5.7 And know assuredly the Lord by afflicting thee intendeth to do thee good if thou be his and will do thee good in the end certainly This way of teaching us and bringing us to grace glory is of such necessity as few or none ever attained to it any other way Who teacheth like him saith Eliphaz Iob 36.22 There can be no good expected when there are no rods walking This is noted to be a cause of the ungraciousnes of many that they have had no affliction Ps. 55.19 Because they have no changes therfore they feare not God And on the other side of the faithfull it is said Esa. 43.10 I have chosen thee that is approved declared thee to be one of my chosen in the fornace of affliction And of David himselfe it is said that though he had bin well taught from his youth Ps 71.17 O God thou hast taught me from my youth yet had even he need of affliction and learned by it much better to know God and himselfe then he could have done without it as he professeth Ps. 119.71 It is good for me that I have bin afflicted that I might learne thy statutes And this is the second point wherin the Lords love in afflicting us doth appeare he afflicteth us for our own good And who would not willingly endure some paine for his owne good The third point wherin the love of God in afflicting his people doth appeare is this that whatsoever losse they have sustained by the afflictioÌ„ he hath laid upon them he useth to recompense it unto them so as in the end they shall no way be loosers by it This the Lord doth principally performe in those losses that his servants have sustained for his sake and the Gospels but not in that case only See the promise that God doth make unto his people upon their repentance Ioel 2.25 I will restore unto you the yeeres that the locust hath eaten Hereupon the Church grounded that prayer Psal 90.15 Make us glad according to the dayes wherein thou hast afflicted us and the yeares wherein we have seene evill And so speaketh David 2. Sam. 16.12 It may bee the Lord will looke on mine affliction and that the Lord will requite good for his cursing this day God hath beene wont in this kind of restitution to keepe a just proportion to pay them againe in good measure Luke 6.38 Insomuch as he hath used to recompense extraordinary afflictions with extraordinary comforts and blessings in the end See two examples of this in the case of the people of Israel Great was their oppression in Aegypt but observe the manner of their deliverance and you shall find it was recompensed to the full 1. They went out like conquerours in a triumphant manner Exod. 14.8 and 13.18 2. They went away with the â—poiles of their enemies laden with their silver and gold and principall jewells Exod. 12.35 36. 3. Their oppressors sued to them requested and urged them to be gone Exod 12.33 4. They grew to be in great credit and high favour with their enemies before they went Exod. 11.3 5. They saw all their enemies lie dead upon the sea shore Exod. 14.30 31. whereas there was not one sicke or feeble person in all their tribes Psal. 105.37 So likewise great was the feare and perplexity that all Gods people were brought â—nto by the decree that Haman had procured against them but marke their deliverance and you will say that the Lord made them full restitution and satisfaction for it 1. By the strange honour and advancement that Mordecai was raised up unto Est. 6.11 8.2.15 2. In the shamfull end God brought Haman their proud enemy unto Est. 7.10 3. In the hand they had over all the rest of their enemies Est 9.2 3. 4. In the abundant joy and comfort that God gave to all his people Est 9.18 19. Yea the Lord hath beene wont to restore with great advantage all such losses as they have sustained by the afflictions that he hath laid upon them For your shame you shall have double saith the Lord to his people Esa. 61.7 And thus dealt he with Iob 42.10 The Lord gave Iob twice as much as he had before And upon this promise did David ground his prayer Psal. 71.20 21. Thou which hast shewed me great and sore troubles shalt quicken mee againe and shalt bring me up againe from the depths of the earth thou shalt increase my greatnesse and comfort me on every side And this is the third point wherein Gods love in afflicting his people doth appeare And who would not be willing to endure the losse of any comfort from the hand of such a God as is both able and willing so abundantly to recompense whatsoever losse wee sustaine from his hand as the Prophet told Amaziah the King of Iudah which took thought how he should do for the hundred talents he had disbursed upon the Israelites 2 Chron. 25.9 The Lord is able to give thee much more then this The fourth point wherein God sheweth his love in afflicting his people is this that he doth moderate all their troubles both for the time how long they shall endure Ye shall have tribulation ten daies Rev. 2.10 Yea he hath set the very houre both for the beginning and ending of them Iohn 7.30 His houre was not yet come As also for the measure and quantity of them The cup is in the Lords hand Psal. 75.8 He correcteth them not in his anger but in judgement and discretion Ier. 10.24 Proportioning his corrections by the strength of the party that he doth correct laying greatest tryals upon them whom he hath made strongest to beare them 1 Cor. 10.13 For he knoweth the weakenesse of any of his servants Psal. 78.38 39. He did not stirre up all his wrath for hee remembred that they were but flesh And 103.13 14.
then God created him in his owne image saith Moses Genesis 1.27 and hee repeateth it againe in the same Verse In the image of God created he him saith he And this is expounded by Salomon Eccles. 7.29 God made him righteous And by Paul this image of God saith he Ephes. 4.24 was righteousnesse and true holinesse And great was our losse doubtlesse in being stripped by his fall of this garment But wee have recovered more by Christ than wee lost by Adam the robe of righteousnesse which wee have gotten by Christ the second Adam is farre more glorious than that which wee were deprived of by the fall of the first Adam Every true believer is in a more blessed estate by Christ more white and beautifull in Gods eye than Adam was in his innocencie before hee had ever sinned And that in these three respects First That righteousnesse that Adam had was uncertaine and such as it was possible for him to lose yea he did lose it and that in a very short time God gave him power and freedome of will to hold and keepe it to stand in that blessed estate if he would himselfe and he gave him also power and freedome of will to part with it and lose it if he would to fall into sinne yea even into that sinne which is unto death But the righteousnesse that we have by Christ is made more sure unto us it is that good part yea the best portion of that good part which Mary had chosen of which our Saviour saith Luk. 10.42 that it should never be taken away from her And indeed how is it possible we should be spoiled of it Who should take this robe from us or spoile us of it Who shall separate us saith the Apostle Rom. 8.35 from the love of Christ And he concludeth verse 39. I am perswaded that neither height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. 1. Not all the policies of the world how strong soever they be It is not possible saith our Saviour Mat. 24.24 that false Christs and false Prophets with all their great signes and wonders should be able to deceive the elect of God 2. Not Satan with all his strength and subtilty he that is built upon this rocke saith our Saviour Matth. 16.18 he that hath gotten Christ and his righteousnesse the gates of hell shall not prevaile against him 3. Lastly Not the corruption of our owne heart He that is borne of God saith the Apostle 1 Iohn 3.9 cannot sinne he meaneth the sinne unto death It is not possible for an elect child of God so to sinne as that he should utterly lose Christ and this robe of righteousnesse which he hath received from him Secondly the righteousnesse that Adam had was in his owne keeping the spring and root of it was founded in himselfe and that was the cause why he lost it so soone He like the Prodigall Luke 15.12 13. had all his portion his blessednesse and righteousnesse in his owne hands and so made it quickely all away as he did But the righteousnesse we have by Christ is in our Fathers keeping Our life is hid with Christ in God saith the Apostle Colos. 3.3 The cause why it is not possible for any of our ghostly enemies to spoile us of it is not any inherent strength that is in us to keepe and hold it fast but the faithfulnesse and power of God whereby he watcheth over us and keepeth us from sinning that sinne which is unto death whereby we should lose Christ. The Lord is thy keeper saith David to his own soule Psal. 121.5 We are kept by the power of God unto salvation saith the Apostle 1 Pet. 1.5 My sheepe shall never perish saith our Saviour Ioh. 10.28 29. neither shall any pluck them out of my hand my father that gave them me is greater than all and none is able to plucke them out of my fathers hand Thirdly and lastly Admit the righteousnesse that Adam had in his creation had beene unchangeable and that he could never have lost it yet had it been but the righteousnesse of a man But the righteousnesse that we have by Christ is the righteousnesse of such a person as was God aswell as man And therefore as the second Adam was a farre more excellent person than the first Adam was The first was of the earth earthy as the Apostle speaketh 1 Corinth 15.47 The second was the Lord from heaven So his righteousnesse also must needs bee farre more absolute and sufficient to satisfie the infinite justice of God and the exact perfection of his holy law than Adams righteousnesse could possibly have done That righteousnesse that we have by faith in Christ is the righteousnesse of God saith the Apostle Roman 3.22 He made him to be sinne for us saith he 2 Corinth 5.21 who knew no sinne that wee might bee made the righteousnesse of God in him Now to make some application of all this that you have heard You see how just and sound a ground of true comfort this Doctrine is unto all true believers Let us then stirre up and provoke our selves to take comfort in it to rejoyce in Christ as we have just cause to doe Are the consolations of God small with thee saith Eliphaz to Iob 15.11 and so should every one of us say to our soules We should checke and chide our selves for this as David oft doth even thrice in two short Psalmes Psalme 43.5 11. and 43.5 Why art thou cast downe O my soule and why art thou disquieted within me Why takest thou no more comfort in Christ why dost thou not rejoyce in him As every breach of Gods commandement is a sinne so it is certainly a sinne and a just cause of humbling to every true believer that he doth not rejoyce in Christ. For this is also a breach of Gods expresse commandement Rejoyce in the Lord that is rejoyce in Christ alway saith the Apostle Phil. 4.4 and againe I say rejoyce Nay in some respect it is a greater sinne than the breach of any of the commandements of the morall law for it is a breach of the commandement of the gospell which is greater than the law as is plaine by that comparison the Apostle maketh betweene them Hebr. 2.2 3. 8.6.10.28 29. It is a sinne that carryeth in it a contempt and light esteeme of Christ thy Saviour and wherein canst thou sinne more hainously than in this Charge therefore this sinne upon thine owne heart be humbled for it and strive against it Labour to find out in thy selfe the cause of it and purge thy heart of it strengthen thy selfe against it For certainly it is some dangerous humour and corruption or other that distempereth thy soule so as thou canst relish no more sweetnesse in Christ than thou dost Three things there are principally that Gods poore servants that Christ hath done all this for object and alledge