119 2â— esteeming it above all riches Ps. 119.14 72 110. exercising our our selves in it day and night redeeming some time constantly to be imployed in it labouring most for the foode that perisheth not Ioh. 6.27 Amos 8. 12. being resolved to deny our reasons profits pleasures credits and carnall friends and all for the words sake Marke 10.2 Thus in generall In particular two things may be noted in this verse First the praise of the word for the continuance it abideth for ever Secondly the explication of the kind viz this is true of the word which we preach unto you The first thing theÌ„ is that the word abideth for ever which other scriptures with like plainnesse avouch Ps. â— 17.2 Mat. 5. 24. Two things would be explained 1. how the word abideth for ever 2. of what word of God this is true For the first the word of God abides for ever in divers respects 1 In the Archetipe of it in God the plotforme in the minde of God though all Bibles were destroyed yet the word of God could not because the originall draught of it is in God himselfe 2. In the very writings of the word it shall last for ever that is till time be no more If all the power on earth should make warre against the very paper of the scriptures they cannot destroy it but the word of God written will be to be had still It is easier to destroy heaven and earth than to destroy the Bible 3. In the sense of it all that is said in scripture shall be performed the counsell of the Lord shall stand not a word of Gods promises or threatnings shall faile Psal. 33.11 12. 4. It abideth for ever in the hearts of the godly the impressions made in the mindes of the godly are indelible every godly man hath the substance of Theologie in his owne heart which seed will abide in him 1 Ioh. 3. 5. Lastly it abideth for ever as it makes us abide for ever and so it abideth in the gifts of the minde wrought by it in the life of grace quickened by it and in the fruits of righteousnesse to which it perswaded men Rom. 11. The gifts of God are without repentance and the word begets an immortall seed in us and the fruits of the faithfull will remaine and their righteousnesse for ever Ps. 111. 3. 1 Pet. 2.3 Ioh. 15.16 1 Cor. 3.14 1 Cor. 13. ult 2. Now for the second It is true of every word of God of every jott or tittle of it that it abideth for ever The Law and the Gospell by the law I meane the morall law for the ceremoniall law lasted but for the Jewish eternity which was till Christ repaired the world and made all things new The Use may be First for information and so in five things 1. Concerning the vanity of all outward things the perfection of them doth come to an end but of Gods word there is no end Psal. 119. 2. Concerning the estate of hypocrites and such whose righteousnesse is but as the morning dew Hosh. 6.5 this shewes they have not received the power of the word in that it doth not abide in them 3. Concerning the misery of all wicked men heaven and earth shall passe away before one tittle of the curses and woes denounced against them shall faile or be unaccomplished yea it will remaine to judge them at the last day Ioh. 7. 4. Concerning the morality of the Sabbath For since this is one of the ten words of Gods law even this word of the Lord must abide for ever else more then a tittle of it should faile before heaven and earth faile 5. Concerning the madnesse of two sorts of men 1. Such as account all diligence in preaching reading and hearing to be foolishnesse 1 Cor. 1.18 2. Such as are scorners and jest at the threatnings of scripture and say with them in the Prophet let the word of the Lord come that wee may see it Ezech. Secondly for instruction and so it should teach us all to adde to â—ur cares and desires after the word as that which will doe us good another day since in the lasting profit of it it will indure above all things else and therefore is better then all treasures yea to get this perpetuity of good wee should not thinke much to be at any labour or cost for it and the rather seeing it is such a sufficient portion or heritage Lastly this is comfortable to the godly divers waies 1. Against their unbeleefe when they are in distresse especially of spirit they thinke the word of God was wonderfull comfortable to David and such like but they cannot beleeve it should be so to them this doctrine assures them that the word of the Lord endureth through all ages and is as able to save their soules and sanctifie and comfort them as ever it was 2. Against the weaknesse of their memories The word will abide for ever some seeds of holy truth will never be lost and the spirit will lead them to all truth and bring the sayings of the word to their mind when they shall have need 3 Against the scornes of the world though men deride their counsell in making the Lord and his word their refuge yet they may be well pleased in themselves and resolve with the Psalmist still in God to praise his word For the profit of it will last to them when riches and honor and pleasures fade like the flower of the grasse to wicked men 4. Against their feare of falling away For the word of God in effect abideth for ever and it makes them abide for ever This is the word which is preached unto you These words explaine the sense of the former and direct mens minds to that use of the word which is most proper and powerfull to effect immortality in us and so there is a threefold limitation 1. That the word of God doth then cheefely beget in us eternall graces and abiding fruits when it is preached to us The intent of the Apostle is to exalt preaching not to deny efficacy to the translation or reading of the word but to shew that then it is most lively when it is in preaching fitted and applied to us and this may both instruct us what to doe and informe us what to thinke It should teach us especially two things the one is to depend upon hearing as the especiall meanes by which our soules may live for ever Heare and your soules shall live Esay 55.4 2. and it should also settle us in the resolution to heare if this be so let him that heareth heare Ezech. 3.7 It may likewise informe us in two things 1. of the misery of all such as have not the benefit of the word preached how doe their soules perish for ever 2. of the honor God doth to his poore servants the Ministers of the word when he treâ—â—â— about eternall life he sends the people to their Ministers as if he would tell
whom God will shew mercy not for what cause Secondly when he saith he will shew mercy it evidently excludes merit For it is mercy that God will bestow such great things upon men for their workes for there is no proportion betweene our workes and the goodnesse we receive from God When we have done all we should account our selves unprofitable servants Ob. But it seemes Gods mercy is caused by merit for God shewes us mercy for the merits of Christ If Christ deserve it then it seemes it is not free Sol. First mercy excludes merit in us though not in Christ. Secondly it was mercy that God gave us Christ to merit for us And thus of the third property of Gods mercy Fourthly Gods mercy is the more admirable yet in that it is eternall God will not change his Word Hee keepeth his covenant and mercy with his servants 1 King 8.23 Gods mercies have beene from all eternity Psal. 25.6 and he will not take away his mercy from his servants Psalm 89.34 but his mercy and loving kindnesse shall follow them all the dayes of their life Psal. 23. ult His mercies are new every morning hee hath never done shewing of mercy Lament 3.23 Isaiah 33.3 He is still building up his mercies and will never leave till he have finished them in an everlasting frame of unspeakable glory Psalm 89.2 His mercy is everlasting and endureth for ever Psalm 103.3 and 136. from everlasting to everlasting Psalm 103.17 God may forsake his people for a moment to their thinking in a little wrath he may hide his face but with everlasting mercies he will receive them As he hath sworne that the waters of Noah shall no more cover the earth so hath hee sworne hee will no more be wrath with his people The hills may be removed and the mountaines may depart but Gods covenant of peace shall not bee removed saith the Lord that hath mercy on thee Isaiah 54.7 to 11. If Gods covenant be not with day and night and if he have not appointed the ordinances of heaven and earth then may he cast away his servants and their â—eed Ierem. 33.25 26. But we see the course of nature is firme and therefore ought to be more assured of the firmenesse of the covenant of Gods mercy to his people The effects of mercy follow To obtaine mercy is to obtaine those benefits which God hath promised to his people as the fruits of his mercy Where God shewes mercy First he will heare their prayers graciously this is promised Esa. 30.18 19. and pleaded by David Psal. 4.1 Secondly he sanctifies all afflictions so as whatsoever befalls the godly proceeds from mercy and not justice in God and shall worke for the best Rom. 8.28 It is Gods love that maketh him correct Heb. 12.6 7. Thirdly he heales their natures from the diseases of their mindes for to shew mercy is likewise to cure us and sanctifie us and God promiseth it Hos. 14.3 Fourthly he multiplies pardon Isa. 55.7 It is not grievous to forgive sâ—n daily when they seeke to him for forgivenesse Fifthly he delivers the soule absolutely from the pit they are free from condemnation Iob 33.27 Psal. 86.13 c. Sixthly in all dangers and weaknesses his mercy holds them up even when the godly say their foot slippeth Psal. 94.18 Seventhly he guides them in all their waies He that hath mercy on them saith the Prophet shall leade them even by the springs of water shall hee guide them Esa. 49.10 The World is like a wildernesse the wicked are like wild beasts in a desart Gods children are so provided for that God preserves them yea and himselfe findes them out meanes of singular refreshing all their dayes Eighthly he crownes them with blessings Psal. 103.4 Ninthly he gives them assurance of an immortall inheritance 1 Pet. 1.3 4. The consideration of this marvellous mercy which the godly have obtained may teach us divers things First with all thankfulnesse to acknowledge the mercy of God we should alwayes mention the loving kindnesse of God in all the experiences we have of the truth of his mercies toward us Esa. 63.7 Wee should frame our selves to an easie discourse of the glory of Gods Kingdome and talke of his power Psal. 145.8 9 10. We should bee so perswaded of this truth as freely to say that we know that the Lord is gracious and very mercifull Psal. 116.5 It is a great sinne not to remember the multitudes of Gods mercies Psal. 106.7 Oh that men would therefore indeed praise the Lord for his goodnesse c. Psal. 107. foure times repeated in that Psalme Christians should glory in it not in their riches strength wisdome c. but in this that they know God that exerciseth mercy Ier. 9.24 Secondly in all our wayes heartily to disclaime merits of workes or opinion of our worthinesse or deserts say still with the Prophet in the Psalme Not unto us not unto us Lord but to thy Name give the glory for thy mercy and truths sake Psal. 115.1 The whole frame of our salvation depends upon Gods grace not on workes Eph. 2. Tit. 3.5 Thirdly let us with David resolve to dwell in the house of the Lord for ever since our happinesse lieth in mercy and since we have the tidings of mercy in Gods house there the fountaine of this grace is daily opened unto us and we may draw water still with joy out of this Well of salvation in the Gospel Psal. â— 7 and 23. ult Fourthly wee should learne of God to be mercifull let us strive to comfort others with shewing them mercy as wee have received merâ—y from the Lord. Oh let us be mercifull as our heavenly Father is mercifull Luk. 6. Fifthly we should hence bee incouraged and resolved since we know our priviledges to goe boldly unto the throne of Grace upon all occasions to seeke mercy to helpe in the time of need We have obtained mercy of the Lord and therefore may and ought to make use of our priviledge Heb. 4.16 Secondly this doctrine of Gods mercy may serve for singular comfort to the godly and that both in the case of sinne and in the case of afflictions 1 Against the disquietnesse of the heart for sinne it should much refresh them to remember that they have obtained mercy yea though innumerable evils have compassed them about Psal. 40.11 12. and though our offences are exceeding grievous Psal. 51.1 Exod. 34.6 7. 2 Secondly in the case of afflictions many things should hence comfort us 1 That howsoever it goe with our bodies yet God hath mercy on our soules 2 That it is mercy that our afflictions are not worse that wee are not consumed Lam. 7.22 3 That in the worst afflictions God doth many waies shew mercy his mercies are new every morning Lam. 3.23 4 That though God cause griefe yet hee will have compassion to regard us according to our strength he will deale with us in measure Lament 3.32 Isaiah 27.7
these words but the word of the Lord endureth for ever and explained by shewing of what word he speaketh in these words and this is the word which is preached unto you THE METAPHRASE OF THE FIRST CHAPter of the first Epistle of ST. PETER PETER by immediate calling and commission from IESUS CHRIST the Embassador for the Churches to the dispersed servants of God strangers and Pilgrims in this world that dwell here and there in Pontus Galatia Cappadocia Asia and Bithinia Who for their spirituall estate were chosen of God from everlasting and fore-seene of God with speciall approbation above the rest of mankinde and loved with a fatherly love as appeares by the inward sanctification of their hearts which can be found in none but the Elect of God separated of God to these ends namely that both they might glorifie God by their holy conversation and be glorified of God by the fruition of the benefits purchased by the blood of IESUS CHRIST and now estated upon them by the application of the merits of CHRIST The grace of God even his continuall free favour and the gifts of his spirit and peace even tranquillitie of heart and conscience and all comfortable and needfull prosperity be established upon you and more and more increase in you Eternall thankes bee given unto God who is the God of our Lord Iesus Christ in respect of his humane nature and his Father in respect of his divine nature for all the consolations wherein he hath given us reason of singular rejoycing and in particular for that he hath regenerated us and made us his children by adoption when we deserved nothing but his eternall wrath meerely out of the abundance of his owne matchles mercies and sets us in such an estate as whatsoever our trials affliâ—tions may be yet he hath given us effectual assured hope of full happineâ—se the pledge and undoubted testimony whereof we have in that â—esus Christ is risen from the dead which shewes evidently that all is discharged For else hee could not have come out of prison till hee had paid the uttermost farthing And to shew that he will acknowledge us for sonnes he hath reserved for us in heaven such an inheritance as shall never bee lost or taken from us and shall have no fault nor defect in it nor ever decay in the incomparable worth and glory of it And that we may be sure of possession his owne almighty power will be as a strong garrison about us to keepe us and he hath given us also a lively faith that well preserve us till we be possessed of that glorious and full salvation which he hath prepared for us and is ready to be revealed in the full perfection of it when the day of death or judgement shall come If you object that you cannot take that comfort in these Arguments of consolation because of the many tentations inward and outward with which you are daily disheartned I answer that for all your crosses you may have exceeding much joy even in the midst of your tribulations and besides the trouble of your crosses is but for a little while they are but short tryalls nor are you bound alwaies to be pensive for your crosses but onely when neede requires namely when you neede to be humbled for some corruptions that get too much head in you or for other profitable ends And lastly you lose nothing by your tentations and afflictions For your saith which iâ— a thing more precious in Gods account than all the gold in the world for that will perish and come to be of no use one day is hereby tryed and what though the fire of the furnace of affliction bee somewhat hot yet remember what wonderfâ—ll praise and honour and glory you shall have for the stedfastnesse of your faith when Iesus Christ shall appeare and with his owne mouth commend you and glorifie you before all the world If you object that you doe not know whether the former consolations doe belong unto you or no I will put you in minde of three infallible signes that you are converted and shall goe to heauen 1. The first is your unfained affection to the Lord Iesus Christ though yee never yet saw him with your bodily eyes 2. The second is your continuall â—aith relying upon him alone for your reconciliation and salvation 3. And the third is the wonderfull matchlesse and unutterable and celestiall joy that at sometimes yee feele in the presence of God in his ordinances And therefore yee neede make no doubt but beleeve confidently that God will reward your trust in him by giving such an end to your course as that your soules shall be sure to be saved And that you may be the more abundantly confirmed in the former consolations thinke of the Testimony of the Prophets that were men extraordinarily raised up of God and did Prophesie of this great salvation which is now come to passe and fulfilled in us Christians and being appointed and inspired of God to soretell the singular priviledges of the Christian Churches they tooke marveilous paines about it inquiring diligently by all the meanes they could Studying to finde it out if it were possible what and what manner of time the Holy Ghost which was in them meant when it made them foretell both that the MESSIAS should suffer so many things and withall that after his suffering there should be wonderfull glorious times for the Church Now they were answered by revelation that they themselves must never see those glorious daies on earth but that they were used only as Gods servants to signifie to the Church what should be the estate of Christians after the sufferings of Christ according also to the doctrine of the Apostles who have published the same things to you in the preaching of the gospell being men inspired by the Holy Ghost from heaven and assisted with the visible gifts of the Holy Ghost and your happinesse is so great that the Angells â—f heaven like the Cherubins that stood looking into the Arke doe with singular admiration stand and wonder at and search into the manifold wisedome of God in the happinesse to which you are brought by Christ. And as you neede to be comforted so have I thought it fit to exhort you and first in things that are generall to you all both concerning the matter of holinesse and concerning the meanes of it There are three things you should labour after 1. The first is the restraining and resisting of all lâ—ts of godlinesse which within from corruption of nature are wont like long garments to hinder you in the labour and race of a holy life 2. The second is the moderation of your selves and that right temper in your hearts and lives especially in the use of the outward things of this world 3. The third is the perfecting of the assurance of your hope concerning the glory of heaven which
either of old or by the persecution about Stephen or at other times after 〈…〉 be the Apostle of the Circumcision Others thinke they were Gentiles converted to the Jewish Religion and so they take strangers and Proselites to be all one and to such Peter preached Acts 2. and converted many of them and they thinke he writes to them now Others thinke that this Epistle is so written to the Jewes as it is intended also for those elect Gentiles in those parts because he saith Chap. 2.10 that these people were not in times past a people nor under mercy but now were the people of God and had obtained mercy which words doe not so fitly agree to the Jewes and so all the Elect of God are strangers in this world and so the word is evidently used Chap. 2.12 and I thinke it is to be taken in this last sense Strangers Man may be said to be a stranger in five respects 1. In respect of absence from his naturall friends and his native soile so Abraham was a stranger in Canaan 2. In respect of the want of Gods favour and grace so wicked men are strangers from the covenant of promise from the Common-wealth of Israel and from the life of God 3. In respect of the contempt of the world so Gods children when they begin to feare God the world accounts them as strangers and avoids them so David was a stranger to his brethren and kindred 4. Some make themselves strangers by a wilfull retyâ—ing and discontentment for crosses that befall them 5. In respect of absence from the heavenly Canaan and the troublesome condition in this world and so all Gods elect are strangers Gods elect then are strangers in this world this point is abundantly confirmed in these places Gen. 47.9 1 Chron. 28.15 Psal. 39.13 Heb. 11. 12 13. 13.14 15. And it may teach us many excellent things for the ordering of our cariage both in our selves and toward others There are 12 things which may bee gathered out of this metaphoâ—icall tearme to teach us with much life by the comparisons may be taken from thence Or there be 14 things wherein we should be like to strangers 1. A stranger is unacquainted and hath little to doe but with his journey so while we are in this world we should thinke chiefly on our journey and keep our selves estranged from the world dissolving our sinfull acquaintance and keeping our hearts from the cares of life 2. A stranger useth to be much affected with lesser courtesies in a strange place Ruth 2.10 so should we be thankfull to God for any kindnesse in this world it is enough it shall goe well with us in heaven we should say with David who am I and what is my people that we should c. for all things come of thee Now therefore our God we thanke thee and praise thy glorious name for we are strangers before thee and sojourners as were all our fathers our dayes on earth are as a shadow and there is no abiding 1 Chron. 29.14 15. 3. A stranger is wont to be glad of any good company that will go with him though it were but a part of the way How should wee then with all joy and dearenesse entertaine Gods servants into our inward and perpetuall society These are they will goe with us to heaven 4. A stranger will be carefull to inquire his way feares to misse it seekes best directions and that every day yea and at every turning It will not serve his turne once or twice or seldome in his iourney to take generall directions yea he is glad to aske of any body even children when he is out of his way or doth but feare it or is in danger of it And shall not this teach us to 〈…〉 should we goe to God to seeke a way of him yea going and weeping we should go and aske the way with our faces thitherward Ier. 51.4 Ezra 8.22 How should we be glad of guides and make our selves also equall to them of the lower sort that by conference and all good helpes from Ministers and godly people we might receive daily directions It is a horrible plague to have a heart that is not willing and forward to aske questions about the way to be saved and intolerable pride not to make use of any that can give us counsell O the incredible stupidity of our spirits we that cannot travaile in a road-way that perhaps we have gone before without every houres questions yet thinke our selves wise enough to finde the way to heaven with little or no directions 5. A stranger lookes not for great things for himselfe he doth not seeke honors and offices and possessions in the City he travels through his care is onely for necessaries for his iourney And are not wee strangers on earth and is it now a time for us to take up our dwellings here and to seeke great things for our selves in this world Ier. 46 5. a stranger never pleads any priviledge in the place he comes to and this was the ancienâ— minde of the godly Patriarks they quitted all claimes and confessed plainly they were but pilgriâ—â—s and embraced the promises as their portion and so set up their rest in their hopes Heb. 11.3 6. A stranger can endure wrongs Hee staies not his iourney to turne againe to every dâ—gge that baâ—kes at him nor to seeke revenge for every indignity He lets not his iourney for every showre of raine and should it not be thus with us Why doe we feare reproach what stand we still at every slander why busie we our heads for projects of revenge or our hearts with indignation at every currish caitife or dogged Doeg that will falsely accuse our good conversation in Christ When will we come to our journies end if we every day trouble our selves with the indignities we receive in this strange world let the curres barke ride thou on and minde thy way What if thy crosses fall like raine ride on it is but a showre it will be over 7. A stranger or traveller so thinkes of his travaiâ—e in the day that hee looks for rest at night and so takes his rest at night as he resolves to travaile againe in the morning so should we be minded In prosperity to provide for adversity and in adversity to hope for prosperity againe as assured that man abideth in no certaine stay here 8. A stranger never measures his owne worth by what he findes in the way but by what he shall possesse when hee comes home so should a Christian doe he should live by faith and not by sight It matters not what the world thinkes of him his greatnesse is in the kingdome of heaven 9. A stranger will be glad to send home upon any opportunity and to get any friend to provide for him against hee come should not wee then bee glad of any opportunities to send home to heaven by our prayers
and soberly in this present world else thou câ—â—st never meete with true peace further then thou art good and true in thy heart and as thou increasest in the care of reformation in thy life so shalt thou increase in every good and perfect â—ift till thou come to a ripe age in Iesus Christ Tit. 2.12 Esay 32.16 Psal. 125. ult This likewise may bee comfortable to a poore Christian and that two wayes 1. First If he consider that grace is not given all at once but by degrees and therefore hee must not bee discouraged though hee have many wants 2. Secondly if he consider the bountifulnesse of God to all that seeke grace and peace it may be had in abundance For the Apostle implies that God will multiply grace and peace if wee bee constant in the use of the meanes and glorifie him by seeking to him hee will give liberally and reproach no man And thus much of the salutation Verse 3. Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us againe unto a lively hope by the resurrection of Iesus Christ from the dead HItherto of the salutation the substance or the body of the Epistle followes the doctrine whereof is two wayes to be considered 1. as it is propounded 2. as it is repeated Three things are principally propounded and the same also repeated or gone over againe For there is first matter of consolation 2. Matter of exhortation 3. Matter of dehortation The consolation is from this third verse to the thirteenth of this Chapter The exhortation is from ver 13. of this Chapter to ver 8. of the 3. chap. The Dehortation is from ver 8. of the 3. chap. to the end of that chapter Then doth the Apostle a little changing the order goe over the same three things againe For he exhorts from ver 1. of chap. 4. to the 12. ver of the same chap. and then he comforts from ver 12. to the end of the 4. chap. and the Dehortation he lodgeth under request to the Elders and the people chap. 5.1 to 12. In this first part he intends to comfort where I consider first the Proposition of comfort ver 3 4 5. Secondly and the confirmation of that comfort ver 6 to the 13. In the Proposition I observe first the maner of propounding and the arguments themselves by which he would comfort The maner of the Proposition is that it is expressed in forme of thankesgiving in these words Blessed be the God and father of our Lord Iesus Christ. The arguments of consolation are 3. The first is taken from our Regeneration ver 3. the second from our Glorification ver 4. the third from our Preservation unto glory ver 5. Blessed be God c. Two things I observe from the coherence of these words First that a Christian can be in â—o such distresse but hee hath still cause to be thankfull to God for many blessings though he be a stranger and used like a stranger though he be scattered and driven to and fro yet in all the dayes of his dispersion hee may observe many memorable things for which he ought to blesse God Secondly that a Christian should never thinke of spirituall blessings but his heart should kindle in him with desire to praise God for them Blessing is diversly taken or caryed sometimes man blesseth man sometimes God blesseth man sometimes man is said to blesse God and so here Man blesseth God three wayes 1. In his heart when being refreshed with Gods favour and inflamed with the joyes of his presence and nourished with the sense of his blessings hee doth lift up his heart within him inwardly with affection striving to laâ—d God and acknowledge his mercy 2. In his tongue when he taketh to him words and openeth his lips to confesse and praise God either in secret or openly either privately or publikely 3. In his workes and that 4. wayes â— When hee sets up memorialls of Gods great workes or deliverances 2. When hee receives the Sacrament setting himselfe apart to celebrate the memory of Christs death by which the covenant of God was confirmed and the fountaine of all grace opened David when hee would render thankes unto God takes the cup of salvation And the Sacrament is called the Eucharist from giving of thankes and so the cup is called the cup of blessing 3. By the obedience of his life striving to glorifie God in a holy conversation 4. And lastly by shewing mercy and thereby causing the hearts and lives of others to blesse God Great reason hath man to blesse God 1. For God is blessednesse it selfe and whether should the water runne but into the sea from whence it is originally taken 2. Besides the Lord hath required our praise as the chiefe meanes of glorifying him 3. And thirdly he hath blessed us and therefore we have great reason to blesse him He hath blessed us in the creatures blessed the worke of our hands blessed the fruits of our loines blessed us in his sonne blessed us by his Angells blessed us by his Ministers blessed us in the blessings of the Gospell and blessed us in the fruits of the earth blessed us in his house and in our owne houses blessed us in our Sabbaths Sacraments the Word Prayer c. blessed us in our soules bodies states names c. And therefore let the people praise thee O God yea let all the people praise thee All thy workes praise thee and the Saints shall sing of thy praise and of the glory of thy power and the majesty of thy kingdomâ— The God and Father of our Lord Iesus Christ c. This periphrasis is used to distinguish our God from the god of Turkes Jewes and Pagans The Lord was used to be knowne to the olde Church by the names of the God of Abraham the God of Isaac and the God of Iacob but now in the Church of the Christians he is celebrated by the name of the God and Father of our Lord Iesus Christ. Two things are here affirmed 1. that God is the God of Christ. 2. that he is the Father of Christ It is not against the use of Scripture to say that God is the God of Christ for Iohn 20.1 Christ saith I goe to your God and to my God and Psal. 45.7 it is said of Christ God even tâ—y God hath annointed thee with the oyle of gladnesse above thy fellowes Now if any aske how this can be that God is the God of Christ I answer by distinguishing the natures in Christ. If you consider Christ in his divine nature he is God of himselfe but not sonne of himselfe His person is of the Father but his essence is of himselfe but I thinke that this is properly taken or meant of his humane nature for that he received from God by the mighty working and over shadowing power of the holy Ghost
Evangelists published by the Apostles and demonstrated by six severall apparitions Now for the second The resurrection of Christ iâ—â— fountaine of singular benefits unto us For from thence flowes 1. our glorification for hee went away to provide a place for us even to prepare those heavenly mansions for us 2. The resurrection of our bodies for the spirit that raised Christ from the dead hath thereby given us assurance that he will raise our mortall bodies also 3. The confirmation of our faith and that in divers things For his resurrection assures us that he is the promised Messias and sonne of God and that our debt is payed and that hee hath discharged the uttermost farthing for else he had not beene let out of prison and that he hath vanquished all our spirituall enemies and utterly foiled and disarmed them in that they could not keepe him downe when they had him in the grave but he hath triumphed over them 4. Our justification and regeneration for so the Apostle shewes in the 4. to the Romans that he rose againe for our justification and here it is expresly said that we are begotten againe through the resurrection of Iesus Christ. Quest. But may some one say If this be true that we are begotten again by the resurrection of Jesus Christ then it seemes men were not bâ—gotten againe in the old Testament or else not by the resurrection of Christ For he was not then risen Answ. For answer hereunto wee must consider in the resurrection of Christ two things 1. The act of his resurrection and 2. the vertue of it we are not regenerate by the act of his resurrection and for the vertue of it Faith could receive it aswell as the act was to come as now in us it doth the act being past Christ was risen in the old Testament three wayes 1. In the counsell of God 2. In the word of prophesie 3. In the efficacie of it Quest. But how doth it follow that we are regenerate because Christ is risen Answ. I answer Christ must be considered two wayes first naturally as man secondly mystically as head If Christ be considered barely as a man it doth not follow but if he bee considered in the mysticall union with his members as he sustaineth their person and was surety for them it will follow he rose againe to this end that he might receive power to raise our soules by the first resurrection and our bodies at the last day Or more plainely thus Our regeneration depends upon the resurrection of Christ three wayes 1. As his resurrection was a pledge and assurance that he would raise us he shewed his power that he could doe it he laid downe his body before our eyes and quickned it againe before our faces and gave us that signe to assure us of what he could doe foâ—us 2. As by his resurrection he merited ours 3. The spirit of Christ applies the vertue of Christs resurrection for the quickening of us and the accomplishment of our whole vivification and new obedience The uses of Christs resurrection are both for consolation and instruction It may comfort us against all the accusations or temptations of Satan or the censures of the world who shall lay any thing to the charge of Gods chosen who shall condemne them Is not Christ dead or rather risen againe and sitteth at the right hand of God and maketh request for us hath hee not paid our debt hath he not fully triumphed over death sinne and hell Againe would we have a signe that in Christ all the promises of God shall be yea and Amen we need no other signe then this that as Ionas was three dayes and three nights in the belly of the whale so the sonne of man was three dayes in the heart of the earth and the third day rose againe Finally why should we now be afraid of death or any other spirituall or terrible enemy why should those last things dismay us hath not Christ had a most glorious 〈…〉 them in a most â—eâ—rible mâ—nomachy when they did the worst they could and therefore we may solace our selves in the conquest and say insultingly O death where is thy sting O grave where is thy victory Is not death swallowed up into victory thankes be to God which hath given us victory also through Iesus Christ our Lord. But if we would have benefit of Christs resurrection we must then seek the vertue of it to our selves as the Apostle shewes in his owne practise Phil. 3.9 Quest. But how may we extract vertue out of Christs resurrection Answ. We may get out the vertue of his resurrection by meditation seriously thinking of it and of the end of it by found contemplation pondering of it and by prayer begging the working of the spirit therein but especially laying hold upon it by faith and glorifying God by beleeving that it shall be according to Gods promise effectuall unto us And we must also attend to the motions of the spirit yeelding our selves over to bee framed by them and we must not thinke much to suffer the labours of Gods messengers to worke upon our stony hearts as the Angells of God rowling away the stone that lyeth sealed upon our hearts by nature And thus much of the resurrection of Christ and of the first argument of our consolation Now the second followes in the fourth verse Verse 4. To an inheritance incorruptible undefiled and that fadeth not away reserved in heaven for us or for you THis argument is taken from our glorification which is here generally described to be the inheritance of the Saints which is amplified foure wayes First by the properties of it and they are three For it is 1. incorruptible 2. undefiled and 3 immarcessible or that withereth not Secondly by their present interest in it it is not now possessed it is held only in title being laid up for them Thirdly by the persons that shall inherite and they are you that is you that are begotten againe Fourthly by the place and that is heaven the best place For it much commends an inheritance if it lye in convenient and commodious places Incorruptible undefiled and that fadeth not c. Three things are here said in the praise of this inheritance which I purpose in the doctrine of them to handle together The first thing affirmed of this inheritance is that it is incorruptible and so it is in foure respects 1. because there we shall need none of those meanes of preservation which of necessity are requisite in this corruptible world neither for the body nor soule For our bodies wee shall need no aire food sleep heat or cold apparell or the light of the Sunne or Moone or mariage or physicke And for our soules wee shall need no sabbaths sacraments temple 2. Because our happinesse shall not bee annoyed with any thing that might corrupt it either without us or upon us
are bound not onely to get grace but they must labour to encrease in the gifts they have received it is not enough to begin the worke of God but we must labour to abound in it and increase in well doing we must goe on and finish the measure of the worke required of us these places evidently prove that God looks for growth at our hands 2. Pet. 3.18.1 Cor. 15.58.1 Thessa. 4.1 Prov. 4.18.1 Cor. 14.12 Secondly for the second before I number particulars I might tell you of divers kindes of growth or increase in the kingdome of Christ. Christ himselfe is said to increase Ioh. 3.10 The word is said to grow Act. 6. and in other places and Christians are said to grow and so either first joyntly in the mysticall body Ephes. 4. 16. Col. 2. 19. or secondly severally every one by himselfe Christ was said to increase not onely in stature and the declaration of his gifts Luke 2. 40 but also in the glory of his kingdome and the advancing of his dominion amongst men The word grew when the number of faithful labourers was increased and when the light of the truth was more glorified received by the people Christians are said to grow chiefly in two respects First in the number of beleevers when there are daily added to the church Secondly in the power and practice of their gifts and this last is here intended the word rendred Thereby might be read either in him or in it or as it is thereby In him that is in Christ In it that is in the word or thereby that is by the word this last is intended here in all probability Now then to the point there are certaine things wherein a Christian should strive to grow it is true wee should grow in every good gift and worke but if we marke the Scriptures these things in particular are especially to be laboured after as being things that doe wonderfully honour God and credit the Gospell and bring a singular increase of happines to a Christian mans life and it is wonderfull profitable to keep a Catalogue of these particulars still before us that wee may every day bee put in mind of what we should especially labour after These are the things then we should distinctly labour to grow in First we should labour to grow in wisdome Gods people should appeare to be a wise people above all the people of the earth Christ grew in wisedome Luke 2.40 Now wisedome hath two things in it First knowledge and secondly discretion In both these we should grow For knowledge the word of God should dwell plentiously in us Col. 3. 16. and we should encrease in the knowledge of God Col. 1.10 and for discretion we should abound in knowledge yea and saith the Apostle in all judgement too Phili. 1.10 Secondly we should grow in faith that which is lacking to our faith must be made up 1. Thess. 3.10 and we should still bee praying with the Apostles Lord increase our faith Luke 17.5 2. Thess. 1.11 Now there bee two things distinctly which we should grow in about faith viz First assurance and secondly the exercise of it For assurance we should heâ—eunto give all diligence that we might get the full assurance of faith and hope to the end we should never be quiet till it bee established and rooted and soundly grounded in our particular assurance of Gods favour in Jesus Christ and our owne eternall salvation Heb. 6.11 Col. 2.6 7. And for the exercise of faith we should strive to learne every day to live by faith in all the occasions of our life spending the remainder of our lives in the faith of the Sonne of God holding fast our confidence and not withdrawing our selves Heb. 10. Gal. 2.20 yea we should strive to be examples one to another in our faith in God 1. Tim. 4.12 Thirdly we should abound in love one to another and towards all men this the Apostle praies earnestly for and this we should shew by all diligence in preserving peace and unity amongst our selves so as there should bee but one heart and mind amongst us to this end bearing and forbearing and supporting one another wee should grow also in the tendernesse and heartinesse of our affections one after another longing one for another and delighting one in another yea our love should grow even in seeking to enlarge our acquaintance with such as feare God but especially in the labour of our love to doe good to such as feare God should we grow c. Fourthly we should grow in mercy and that both in the bowels of pitty and in the abundance of the fruits of mercy Col. 3.12.2 Cor. 8.2 7. and 9.11 Iames 3.18 Fiftly we should grow in patience and meeknesse and lowlinesse of mind Patience should have his perfect work and it wonderfully would become us if we could increase in the image of Jesus Christ for meeknesse and lowlinesse to be free from passions and pride oh how it would adorne us It is that one grace Christ so much urgeth upon us and was most eminent in himselfe Matth. 11.29 Iames 1.4 Sixtly We should grow in praier and the gifts that concerne our communion with God we should labour to be mighty and powerfull in praier able to wrastle with God himselfe and overcome him as Iacob did and to this end we should pray alwaies and learne to pray all manner of praiers in all things making our requests knowne to God with supplication especially we should strive to abound in thanksgiving to God in all things giving thanks this is the greatest honor we can doe to God 1. Thessa. 5.18.19 Philip. 4.7 Psal. 50.23 Col. 1.11 Ephes. 6.18.2 Cor. 4.15 Seventhly we should grow in the contempt of the world and the lesser estimation of the things of this life we should strive more and more to expresse a mortified conversation using the world as if we used it not setting out affections on the things that are above and having our conversation in heaven confessing our selves to be strangers and pilgrims and with all eagernesse embracing the praises of a better life Hebrews 11.13 Philip. 3.20 in nothing being carefull Philip. 4.6 hastning to the comming of Jesus Christ. 2. Pet. 3.11 Eighthly We should exceedingly strive to grow in the holy and reverent use of Gods ordinances striving to come with more feare and sense of the glorious presence of God This is a wonderfull hard lesson and little heeded of the most Oh that we could get it to serve the Lord with feare and to rejoice but yet with trembling Oh blessed is the man that can feare alwaies and worke out his salvation with feare and trembling Ninthly there is another gift we should grow in and it is marvelously necessary and comely and yet extreamely neglected and that is utterance of which the Apostle makes mention in his short Catalogue 2. Cor. 8.7 Utterance I say to be able to speake one to another with profit and power
is truly cured of sinne can easily beare the a 〈◊〉 of it as it is past A man that hath beene wounded in his arme will endure you to gripe him when he is well healed a signe he is not well healed when he cannot be touched so is it with sinners Thus in generall The first thing then to bee considered of is the misery of men by nature expressed in the word darknesse Darâ—â—esse The darknesse that is in the world is not all of a sort For there is first darknesse upon the earth which is nothing but the absence of the light of the Sunne Secondly there is darknesse upon the outward estates of men in the world and that is the darknesse of affliction Now afflictions are called darknesse in divers respects As first in respect of the cause when they fall upon men by the anger of God The want of the light of Gods countenance is miserable darknesse the absence of the Sunne cannot make a worse darknesse Secondly in respect of the effects because afflictions darken the outward glory of mans estate and withall breed sorrow and anguish and the clouds and stormes of discomfort and griefe and for the time deprive the heart of lightsomnesse and joy Of both these respects may the words of the Prophet Esay bee understood Esa. 5.30 and 8.22 And so God creates darknesse as a punishment upon all occasions for sinne Esay 45.7 Afflictions may be compared to darknesse in respect of another effect and that is the amazement bred in the heart by which the afflicted is unable to see a way out of distresse and unresolved either how to take it or what meanes to use for deliverance Thus it is a curse upon wicked men that their wayes are made darke Psal. 35.6 Thirdly afflictions are called darknesse when they are secret and hidden and fall upon men at unawares when they are not dreamed of Iob 20.26 And thus of darknesse upon mens estates Thirdly there is a darkness falls upon their bodies and so it is either blindnes wanting the light of the Sunne or else it is death and the grave Death and the grave is called darknes Iob 17.13 and 10.21 22. Psal. 88.13 Fourthly there is a darkness upon the soules of men and that is spirituall blindness when the soule lives without the knowledge of God and Jesus Christ especially As it respecteth the will of God in generall it is the darkness of ignorance and errour and as it respecteth the promise of grace in Jesus Christ it is the darkness of unbeliefe Eph. 4. Lastly there is a darkness shall light upon both soules and bodies of wicked men in hell and that is called utter darkness Mat. 8.12 and 22.15 So that darkness as it comprehends in it the misery of wicked men is either temporall darkness upon the estates or bodies of men or spirituall darkness upon the soules of men or else eternall darkness in hell This darkness also may be considered in the degrees of it For besides the ordinary darkness there is first obfcure darkness called also the power of darkness and such was the darkness of Gentilisme and such is that darkness threatned to such as curse father and mother Prov. 21.20 so was the darkness Ier. 2.1 2. and that our Saviour Christ speaketh of Luk. 22.53 Such also was that night brought upon the Diviners Mic. 3.6 7. Secondly there is utter darkness or eternall darkness in hell which is the highest degree of the miserie of wicked men I take it it is especially the darkness of ignorance is here meant though the other cannot be excluded That which is evident to be observed from hence is That all men that are not effectually called live in darkness and walke on in darkness Eph. 4.17 1 Ioh. 2.9 Psal. 82.5 It is a continuall night with them they are like the Egyptians that could have no Sunne to light them but were covered with palpable darkness Neither are they helped that they enjoy the light of the Sunne for of all darknesses that which comes from the absence of the Sunne is the least or hath least distresse in it If a man lived where he should never see day or were borne blind yet his distresse were nothing in comparison of the darknes especially spirituall that lieth upon the poore soule of an unregenerate man which lyeth shut up in miserable darkness which these men may feele in themselves by their living without God in the world and by the absence of the joyes of God and by their singular uncapablenesse in the things of the Kingdome of God and by their strange and absurd errors in conceiving of matters of Religion and by their monstrous thoughts and objections they feele at some times and disability to conceive of the worth of eternall things though the least of them be better than the whole world and lastly by their want of discovering what to doe almost in all the occasions of life Use. The use may bee for singular terrour to wicked men if they had hearts to consider of it to know that they live in such a condition as no prisoner can suffer in the worst dungeon of the world and the rather if they consider the aggravation of their distresse in respect of the darknesse they live in or are likely to live in as First that they have the Divels as the Rulers of the darknesse they live in who like cruell Jaylers will see to it that they be kept still in their dungeon with all increase of heavinesse and misery Eph. 6.12 Secondly that their darknesse is also the shadow of death a most deadly poysonfull darknesse that daily increaseth in the infection and annoyance of it Esa. 9.2 Thirdly that they suffer so many kindes of darknesse in the vexations and discomforts of each of them Fourthly that it is such grosse darknesse so thicke and palpable without any mixture of true light or comfort if they had but star-light or moon-light it were some ease Fifthly that they are neither safe walking nor lying still If they walke they goe in singular danger for they know not whither they goe 1 Ioh. 2.11 Iob 18.5 6 7. If they lie still and sleepe it out they are in danger to be swallowed up eternally Sixthly that this darknesse will not hide from God All they doe is manifest before him Esa. 29.15 Seventhly that it is a continuall darknesse it will never be day with them so long as they live in that estate without repentance Iob 15.30 All his daies he eates in darknesse Eccles. 5.17 Eightly that they are in danger every houre to be cast into utter darknesse where will be no ease nor end He knoweth not that the day of this darknesse is ready at hand into which if he fall he shall never depart out Ninthly that this is the case of every unregenerate man the whole world of them lieth in darknesse and not one escapeth it their whole earth is without forme and void and their heavens have
for ever because it is the forme of the body Though God for the time doe by his power and race provide for the soule in glory yet it is not at full happinesse till it bee joyned to the body againe For without the body it hath no use of vegetation or senses but onely of reason But for the Argument of the Apostle it holds good of that part of man which is in question which is the body of man for the bodies of godly men are more miserable than other men kept under and exposed to many restraints and paines either by mortification or persecution which the bodies of wicked men are not exposed unto Ob. 3. It is said of the spirit of Princes that it returneth to his earth and in the day of death his thoughts perish So the soule thinkes of nothing after death till the day of judgement Sol. The place is corruptly alledged two wayes One in the words the other in the sense for the text doth not say That his spirit returneth to his earth but thus His spirit returneth viz. out of his body to God and he not it returneth to the earth viz. in respect of his body for the other these words His thoughts perish must not be understood of his understanding after death but of his projects while he lived For men are exhorted not to trust in Princes for they may die and then all their promises and projects will bee of no use and come to nothing Ob. 4. It is said that the dead cannot praise God Psal. 87. and 113. and 30. Sol. That the soules of the godly in heaven do praise God is manifest Rev. 5.11 13 14. and 19.1 Now the Scriptures cannot be contrary one to another and therefore the places in the Psalmes must not bee taken simply but only in some respect The dead do praise God but not as the living did in their lives their praises cannot provoke other men to beleeve in God or serve him as in this life they might Thus of the immortality of the soule The next thing to be inquired after is about the originall of the soule and about this point in severall ages divers men have breathed divers and strange conceits erring because they knew not or regarded not the Scriptures First some conceived so highly of the soule as to thinke it was no creature but uncreated and eternall without beginning but this must needs be false 1 Because then the soule should bee God and infinite too for God onely is uncreated 2 Because then the soule had understanding and thoughts and willed from eternity whereas till it was in our bodies it did not worke and to imagine it should be as a dead lumpe all that while is monstrously absurd Secondly others have conceived that when men die their soules goe into the bodies of other men that be borne and so our soules heretofore were the soules of some men that be dead This was the opinion of divers of the Philosophers And it is apparent that divers of the Jewes were infected with it for about Christ they said Some that he was Elias some that he was Ieremias and some one of the Prophets and some Iohn Baptist. Now they saw that his body was not theirs and therefore they thought that his soule was the soule of some of them Now this opinion cannot be true 1 Because no Scripture gives any notice of it for in that place the conceit of the Jewes is told with dislike 2 Because the soules that were delivered out of the miseries of this life should be brought from their blessednesse into miserie againe which is most absurd Thirdly others have imagined that the Angels should beget our soules as our parents beget our bodies but this is extreamly absurd 1 Because then our soules should be in the Image of Angels whereas they were made in the Image of God 2 Because this was an heresie long since condemned and with hatred cast out of the Church Fourthly many Divines both of ancient and moderne Writers have declared themselves to be of the mind that the soule comes from the parents by generation per traducem and that the parents doe beget the whole man which consists of soule as well as body Now though it be true that this opinion hath had and still hath great patrons and that it may not be denied but that it is defended with marvellous great appearance of reason and truth yet it is rejected and hath beene by the greater part of sound Divines and by reasons unanswerable for if the soule come from the parents then it must come either from the body of the parents or from their soules Now it is apparent it cannot come from their bodies 1 Because a bodily substance cannot beget a spirituall substance because it cannot derive from it selfe that which it hath not 2 Because the soule must consist of the foure elements of which the body is compounded but it is apparent there are no bodily humours in the soule for it is not hot nor cold nor moist nor drie 3 Because nothing that is mortall can beget a thing that is immortall such as the soule hath been proved to bee Nor can the soule come from the soule of the parents First because if it did either the whole soule was derived of the parents or but a part of it If the whole soule was derived then the parents should die nor can a part of the soule be derived because the soule is indivisible there can be no partition in an essence which is simple and uncompounded Secondly we know that Angels produce not Angels nor can the soules of men produce soules because they are spirits as the Angels are Nor can the soule come from the whole man First because it is evident by experience that after the parents have done the worke of generation the first matter lies divers daies in the wombe in which the parts of the body are secretly formed before it have life or a living and quickning soule which is an evident demonstration that from the parents comes nothing but the bodily substance which is fashioned by degrees to be a meeâ—e Tabernacle for the soule afterwards to be infused into Secondly because if the parents did propagate the soule they must propagate such a soule as at that time they had which cannot be for then godly parents should derive a soule to their children which at the least in part was regenerate But this is evidently against all Scripture all confessing that the child is borne infected with originall sinne Thirdly because it is contrary to the Scriptures which acknowledge that the soule was formed by God himselfe which was true both of our first parent Adam Gen. 2.7 and of the soules of all his posterity which are expresly said to be made by God Esa. 57.16 Lastly it remaines then that the soules come from God Now if the soules come from God then it must needs be as God is the materiall cause or
as God can curse the very blessings of the wicked so can he and doth blesse the seeming curses of the godly All shall worke together for the best to them that love God Rom. 2.28 All things are to bee measured for good or ill according to the use of them to us That which doth us hurt cannot be a blessing and that which doth us good cannot be a curse Now for the particular unfolding of this blessing they inherit we must know that godly Christians inherit blessing divers wayes 1. From other men and so the poore blesse them for their charity The blessing of him that is ready to perish many times comes upon them Iob 29.13 Their very loynes blesse them Iob 31.20 and their neighbours blesse them for peace making Mat. 5.8 and the godly blesse them for their gifts of grace and pray for Gods blessings upon them Psal. 134.3 and if they have any publike employments for God in Church or Common-wealth the eare that heareth them blesseth them Iob 29.11 And at some times God doth so guide and prosper the wayes of his servants that all sorts of men doe acknowledge them for the seed which the Lord hath blessed Esay 61.8 2. From their owne consciences if the world at any time testifie against him or revile him yea if Divells and men set against him yet he inherits this blessing that his owne conscience will witnesse for him to his singular joy 2 Cor. 1.12 The daily encouragements of a good conscience are like a continuall feaâ—â— within 3. From God and so they have Gods blessing certaine and this is a great inheritance and hath so much happinesse in it as it should swallow up all the grievance of afflictions and the contempts and scornes of the world It is enough if we have Gods blessing Now that this point may be distinctly beaten out we must understand that true Christians may be said to inherit Gods blessing first in a more restrained sense and then in a more large sense In a restrained sense blessing may here be taken for Gods comfortable speaking for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies blessing by words and so it answers to the coherence If they will use good words to men God will speake good words to them And in this sense we may hence gather That Gods naturall language to the called of Jesus Christ is blessing or comfortable words God will speake to his people peace Psal. 84.5 and therefore he gives a charge to his Ministers to speake comfortably to Jerusalem Esay 40.1 2. Secondly that Gods Elect never find this till they have their calling Thirdly that it is a great inheritance in this life to have God to speake well to us Fourthly that if the fault be not in us we shall never have God speake otherwise It is our inheritance to comfort us against all the miseries of life And therefore Ministers that are the mouth of God should studie comfort much and those Christians that desire to have the fruit of their inheritance in this thing should provide to live in such places where God speakes to men And those Ministers have a great account to make that set themselves to speake disgracefully and terribly to such as feare God striving to discourage their hearts and to strengthen the hands of the wicked Thus of the restrained sense onely note by the way That God speaks good words both for his people behind their backs and to his people before their faces They inherit Gods good word for them in their absence Thus God speakes excellently in the praise of Iob to the Divell before the Angels Iob 1. 2. and thus he can speake in the consciences of the greatest on earth in praise of his people as Esay 41.9 Now in the generall sense Gods people enjoy this blessing many waies and that both in this life and in the life to come In this life they have his blessing 1. In temporall things of all sorts he makes the earth blesse them and the heavens and the waters Gen. 49.25 he blesseth them in the Citie and in the field in the fruit of their bodies and of the ground and of their cattell in their basket and in their store when they come in and when they goe out yea God will command the blessing upon them in their store-houses and upon all they set their hands to and he will open his good treasures unto them and blesse all the worke of their hands Deut. 28.2 3 4 5 6 8 12. And if they enjoy not so much in quality of these things as some wicked men yet they have a faire portion and a good blessing because that they have is blessed both in the originall of it and in the nature of it and in the use of it and in their right to it 2. In the meanes of grace and salvation and so they enjoy the blessing of God in his house-keeping and great is that blessing wherewith God blesseth his people in his house on his holy hill and round about The Lord hath long since promised to make all the places about his holy hill blessings Yea there Gods people doe receive showers of blessing every powerfull Sermon is a shower of blessing every doctrine being as a blessed drop of instruction or comfort Ezek. 34.26 Exod. 20.24 Psal. 132.15 3. In the gifts of grace and so he hath blessed us with all spirituall blessings in heavenly things A poore Christian carrieth about with him in his heart more treasure than all the Monarchs of the world being not true Christians can any way possesse or command Eph. 1.3 Thus of Gods blessing in this life After this life who can recount the glory of their inheritance in the blessing they shall have then from God Oh that our hearts could be enlarged to thinke of the power of these words of Christ at the last day Come ye blessed of my Father inherit the kingdome prepared for you before the foundation of the world The Use should be for great comfort to all true Christians They have great cause to rejoyce in their fathers blessing all their dayes and the rather if they consider that Gods blessing as a Father is better than the blessing of any earthly father for an earthly fathers blessingis most an end but verball in words Gods blessing is reall indeeds A father on earth cannot derive blessing to his child from himselfe but from God whereas Gods blessing is from himselfe Besides if an earthly father would blesse his childe yet he wants power to give him what he desires but God our Father is Almighty able to give as much as he wisheth Gen. 28.3 Finally an earthly fathers blessing may be lost as Chams was but Gods blessing cannot be lost he will blesse with everlasting mercy Secondly such as yet enjoy not the priviledge of Gods called ones should be greatly stirred up with desire to get this blessing even to have Gods blessing Let no man be
wicked men must be considered more generally or more specially generally all the daies of the wicked are evill both because he is a transgressour every day and because the curse of God is upon him all his daies even then when he lives longest and enjoyes most prosperous times Esay 65.20 Every day the wrath of God hangeth over his head and every day God judgeth him Psal. 7. either in soule or body or name or estate either by with-holding his blessings or by mingling the curse with the good things he enjoyeth Psal. 7â— 33 as the Israelites under censure of death from God More specially the daies of the wicked man are evill either in this life or after this life In this life his daies are evill in two speciall senses either in respect of the shortning of them or in respect of the afflicting of them It is a speciall evill to some wicked men that their daies on earth are shortned Some men live not out halfe their daies and die in the middest of their daies Psal. 55.24 Ier. 17.11 and so it is a curse that his daies are few Psal. 109.8 Eccles. 8.13 Againe the daies of wicked men are said to be evill in respect of some speciall judgements of God to be poured out upon them for their sins These daies are called the daies of Gods wrath and anger and daies of Gods visitation Esay 10.3 the day of vengeance Esay 61.2 which God proclaims against all wicked men and by an excellency The evill day Amos 6.3 And these daies are in speciall called the dayes of wicked men and they are theirs because properly no day is theirs till it be evill Ier. 50.31 After this life comes that most speciall evill day even that day of eternall misery in hell of which Solomon said God made the wicked for the day of evill Pro. 16.4 This doctrine of their evill dayes should much astright wicked men not only with the consideration of what they suffer now but of what they are liable to in the daies to come Little doe they dreame of the misery may befall them such daies may come as will burst their hearts with exquisite griefe their hearts shall not be able to endure Ezek. 22.14 therefore they should take heed of putting far from them the evill day Amos 6.3 and in time repent and reconcile themselves to God in Jesus Christ that they may prevent the evill dayes may yet fall upon them and know that their uncircumcised heart is the cause of all the evill brought or to be brought upon them Ier. 9. ult Thus of evill daies in the life of the wicked The godly mans daies are evill divers waies 1. The daies of spirituall famine are evill daies when a man cannot enjoy the meanes of salvation in the life and power of them In this case David said his teares were his meat day and night Psal. 42.2 2. The daies in which God is displeased with them or hideth himselfe so as he will not heare their prayers or not let them discerne it These are bitter dayes to the godly Psal. 102.2 3. 90.9 3. Daies of temptation in which they are to wrestle with principalities and powers are evill daies Eph 6. 4. All daies of trouble are in some respect evill daies Psal. 49.5 50.14 41.1 2. especially those daies are evill when the Lord turnes wicked men loose upon the godly and leaves them as it were in their hands to be reproached and oppressed all the day especially when himselfe will not appeare to help them Psal. 102.8 10 11. Esay 37.3 and most of all when the just man seemeth to perish in his righteousnesse Eccles. 7.15 But yet here is a great deale of difference between the evill daies of godly men and the evill dayes of wicked men because God sanctifies the evill of his daies to the godly man so as he is blessed when God chasteneth him for he thereby teacheth him his law Psal. 94.12 Heb. 12. Secondly God will deliver him out of evill if he call upon him Psal. 50.15 yea though his troubles seeme desperate Ier. 30.7 Thirdly though God may seeme to delay for a time yet he will make haste to performe his deliverance After two daies he will returne and the third day he will revive them Hos. 6.3 Fourthly God will make them glad according to the daies he hath afflicted them he will make them amends for all their evill daies Psal. 90.15 To conclude this point There be daies that are called evill which are common both to good and bad and such are the daies of old age Eccles. 12.1 when the Sun Moone and Starres are darkned that is all sense of prosperity is removed and the infirmities of old age come thicke one upon another like clouds after raine ver 2. when the armes which are the keepers of the house shake and the thighes and legs which were like strong men now bow and bend under them and their teeth which were the grinders or chewers of their meat now cease working because they are few and the eies which are the windowes of the body grow darke ver 3. when the doores shall be shut in the streets that is when upon the losse of his appetite he shall have no delight in any thing at home nor minde to goe abroad but his owne house shall be his prison and when he shall be so unable to rest in his bed that he shall rise with the first voice of the bird and be waked with the least noise that is and that he hath no delight in musicke of any kind as Barzillai said When they shall be affraid of every straw in their way they shall goe so weakly and their Almond tree shall flourish that is their heads shall be white as the blossomes of the Almond and they shall be so sore that a very Grashopper shall be a burthen to them to touch them shal be grievous and all the things they were wont to love they cannot now find any comfort in and thus they are passing to their long-home which is the grave and they are so neare as if their very mourners were ready in the streets to carry them to their graves yea they will not continue long but the silver cord will bee loosened that is the marrow of their backes be consumed and their golden Ewer which is the braine-pan be broke and so will the Pitcher at the Well that is the veines at the liver and so will the Wheele at the Cisterne be broken that is the head which drawes the powers of life from the heart and the dust returns unto the earth as it was and the spirit to God that gave it Thus of the daies that be evill daies Now it remaines that we enquire which be good daies and so we shall finde that there be daies that be good in the judgement of the inward man and sometimes daies that be good in the judgement of the outward man Only thus much we