A Commentary on 1 Peter 1-3

Vers. 8.

Finally, be ye all of one mind: one suffer with another: love as brethren: be pitiful: be courteous.

HItherto of the general exhortation to all Christians, and the special exhortation to su • jects, servants, wives, and husbands. Now follows the third part of my division, which I made when I entreated of verse. 3. of Chapter the first, viz. matter of dehortation. For I conceive, that the Apostle in the rest of this Chapter doth secretly intend to dehort Christians from impatiency, under the troubles may befall them in this life.

Where he proceeds in this order: First, he strives to show them the best course to avoid trouble, as much as in them lies, from verse. 8. to 14. Secondly, he shows them how to avoid impatiency, if trouble do come, from verse 14. to the end of the Chapter.

About the avoiding of troubles, he gives both rules and reasons: rules, verse. • .9. reasons, verse 9. to 14.

The rules show us how we must carry ourselves, both towards the good, verse 8. and towards the bad, verse 9. And to strengthen those rules, especially the latter of them, he gives three strong reasons: one taken from the state and condition of the true Christian, verse 9. the other taken from a prophetical testimony: where he shows what the Prophet David's opinion was long since, verse. 10.11, 12. the third taken from the profitable effect or event of such a course, verse. 13. About avoiding of impatiency, if trouble do come, 〈◊〉 proceeds in the like order: For first, he gives rules, verse. 14, 15, 16. then Reasons, ver. 17. to the end of the chapter. In giving rules he shows 〈◊〉 what to think on, ver. 14. and what to do, both towards themselves, ver. 14. and towa • d • God, ver. 15. and towards other men, ver. 16. In general, if we mark the whole frame, and the Apostles order, we may observe divers things: as,

1. That troubles are not to be desired: for the Apostle shows how to avoid them. Which is to be noted, to confute those weak Christians that long for that which they call persec • tion.

2. That a man may be a good Christian, and yet not be much opposed outwardly: which blames those that dislike their own estate, or censure the estate of others, because they are not afflicted or persecuted as other men.

3. Yea, it is the duty of every Christian to look carefully to his conversation, and to strive by the use of all good means to avoid unquietness and trouble in the world, Rom. 12.19. Amos 5.12. 1 Tim. 2.2, 3.

4. That some Christians may carry themselves with great discretion, humility, piety, and inoffensivenesse, and yet cannot avoid trouble, but shall suffer from the world.

5. That impatiency and disquietness in the time of trouble is a very dishonorable vice in a Christian, and with great care and all possible endeavor to be avoided.

6. That it is possible for a Christian to attain to that degree of goodness, as to be able to express great patience and unmoveablenesse, though many and great troubles befall them, if they will use the medicines prescribed in God's Word, and follow such directions as the Apostle here gives. Thus of the general doctrines.

In this eighth verse the Apostle gives rules that show a way how to avoid▪ trouble, and they are rules that concern our conversation with godly Christians; and so he shows, that there are five things that are of singular use to preserve a man from unquietness and trouble if it may be: as,

1. To agree in opinion, to be all of one mind; for many discords, and much unquietness, and sometimes public troubles arise from singularity and diversity in opinions.

2. To be compassionate and like affected when other men are in trouble; for as this is amiable amongst men, so many times it moves the Lord to keep us from trouble, because we are tenderly affected towards other men in their troubles.

3. To love our brethren: for that both shows us to the world to be the true Disciples of Christ, John 13. and besides, by the quality of brotherly love a world of discord and trouble is prevented.

4. To be pitiful, or as it is in the original, to be well bowelled, in respect of mercy: to have right bowels of mercy, in comforting and relieving such as are in distress; for to the merciful God will show mercy, and, if it be good for them, even this mercy of living a quiet life.

5. To be courteous: for a courteous and loving behavior prevents suspicion, and quenches much fire of discord, that other ways would break out, and wins much affection both in good and bad.

Be ye all of one min • . ] Divers things may be here observed.

The first is general to the whole verse, and that is, That in this world, in the best estate of the Church, there are many defects, and disagreements, and faults in the carriage or judgments of Christians in their living together.

The earnestness of the Apostle in heaping up these directions imports, that he discerned many things amiss: which was not only true of the Churches of Corinth, and Galatia, and Thessaloni • a, but even of the Church of Philippi, which St. Paul most commends. And the like we may find in the estate of the seven Churches of Asia, if we mark what is said to them by S. John in his Revelation. Yea, there was not perfect agreement at all times amongst the Pillars of the first Christian Churches, Paul and Barnabas were at variance, Acts • 5. • 9. and Paul and Peter did openly disagree, Gal. 2. The reason is, because in this life we know but in part, and are sanctified but in part, 1 Cor. 13. The Use should be, first, to teach us not to be offended or scandalized at the differences of opinion, that break out in all the Churches of Christ everywhere in our times. We must pray the God of peace, to give us peace, and know, that it hath always been so; and therefore it should not hinder us from embracing the known truth. Secondly, this should the more enflame our desires after heaven, and make us the more willing to die, because there will never be perfect holiness and agreement till we come to heaven; then we shall be holy as God is holy, and know as we are known; and charity will be perfect forever. And besides, this should teach us with the more patience to instruct and wait for the amendment of such as are contrary minded; and not strive over violently, or passionately with them, 2 Tim. 2.25. Lastly, if Christians can agree no better, and have such defects, then we should never wonder overmuch at the monstrous abominations in opinion or life, that are found amongst the wicked of the world, and in false Churches.

A second doctrine I observe from hence is, That we ought to be rightly ord • red in our minds, as well as any other part of our souls or lives. Yea, the mind is to be looked to in the first place: Hence it is that in our regeneration our minds are especially renewed, Rom. 12.2. and God requires to be served with our minds, Mat. 22.37. Yea, as God is an eternal mind, so the service of the mind is most proper for God. And besides, our minds give laws to our lives; and therefore if the mind be not good, the life must needs be evil. The happiness of the whole man depends upon the mind; and therefore the Apostle reckons the impurity of the mind and conscience to be the worst impurity can befall a man, Tit. 1.15. and the same Apostle makes it a sign of a man whose end is damnation, to have his mind taken up, and wholly bent to earthly things, Phil. 3.19. This point may serve, first, to show the woeful estate of such persons as have ill and unsound minds. And the mind is unsound when it is corrupt or putrefied with ill opinions concerning either faith or manners, 2 Tim. 3.8. 1 Cor. 11.3. and when it is blinded with ignorance, 2 Cor. 4.3, 4. for without knowledge the mind cannot be good, Pro. 19.2. and it is a devilish mischief to have darkness in our minds, as that place in the Corinthians shows. The mind is also unsound, and in wof • ll • aking, when it is taken up with vile thoughts, and contemplative wickedness, Rom. 1.21. Eph. 4.17. and when men have double minds, James 4.7. or wavering minds, James 1.7. And therefore one of the highest curses God inflicts upon men with whom he is angry, is to plague them in their minds, either with a reprobate mind, Rom. 1.28. or with a desperate mind. Secondly, this Doctrine shows what harmful creatures deceivers of minds are: they do more mischief than such as deceive men in their estates, or poison men's bodies, Tit. 1.10. Thirdly, this should teach all careful Christians to gird up the loins of their minds, 1 Pet. 1.13. and to labor to get a sound mind, 2 Tim. 1.7. and in particular, to get the unity of mind which the Apostle here requires. And so I come to the third point.

The third Doctrine then, which I observe out of these words, is, That all true Christians are bound in a special manner to strive to be all of one mind; which in this place is meant of unity and agreement in judgment, and matter of belief in the points of Religion. This is urged in divers Scriptures, as, 1 Cor. 1.10. 2 Cor. 13.11. Phil. 2.2. Rom 15.5. and this was the great glory of the first Christian Church, that all the multitude were of one heart, and one soul, Acts 4.32. There are many reasons to persuade us hereunto.

1. From the nature of this agreement. It is as it were one of the bonds of the mystical union: for though it be not the principal one, for that is the Spirit of Christ, yet it is a special one; it is like the veins and sinews which tie the body together: to break this unity is to cut asunder the very veins and sinews of the mystical body of Christ, 1 Cor. 1.10.

2 From the equity and comeliness of it. We have but one Father, one Baptism, one Spirit, one Hope, and therefore should have but one Faith, Eph. 4.3, 4, 5.

3 From the good effects of this unity: for first, it will make us the fitter to praise God, and do him service with the greater encouragement and comfort, as we may see, Rom. 15.5. Secondly, it will make us ever eat our meat with more gladness, and singleness, and quietness of heart, Act. 2.46. Thirdly, it will win us the more favor and honor amongst the people, as we read in the example of those first Christians, Act. 2.47. yea in the end of that verse we may gather, that it is a great advantage for the conversion of others, when they see us agree so well together: and further, it will be a singular joy to our Teachers, to see us agree and be all of one mind, and to serve God with one shoulder, as the Prophet speaketh, Zeph. 3.9. so Phil. 2.2. Yea, it will be a sign to us that we are true Christians, and have found true comfort in Christ, and in brotherly love, and that we have fellowship by the Spirit in the body of Christ, and that we have right bowels and mercy unto others, Phil. 2.1, 2.

4 From the ill effects of dissenting. Two of them may be gathered from the coherence in this place: for first, it is implied, That if Christians agree not in opinions, they will hardly practice the four other virtues here named, towards the persons with whom they dissent: they will not love them as brethren heartily, nor be so pitiful to them in distress, nor so merciful to help them if they be in need, nor so courteous and kind to them. Secondly, if this first rule be transgressed, it is very probable they will bring trouble upon themselves; and that either in their consciences, or in their estates. It may be observed, that all the while a man is in contention about his divers or strange opinions, in which he dissents, he is not quiet in himself, nor enjoys firm rest and peace in his own heart and conscience. And experience shows, that many, both Ministers and private Christians, have brought a great deal of trouble upon their estates by dissenting. Now, out of other Scriptures we may observe divers other ill effects of diversities in opinions: as first, it breeds confusion in the Church, as the Apostle shows, 1 Cor. 14.32, 33. Secondly, it breeds division and schism, 1 Cor. 1.10. When men begin to broach new opinions, schisms begin in the root of it, though it may be a long time before it come to the full growth. Thirdly, it much disquieteth the hearts and heads of many weak Christians; in which respect S. Paul wished they were cut off that troubled the Galatians, chap. 5. Fourthly, it not only troubles Christians, but many times works still in them, as it proves the subverting of their souls, as the Apostles show in the case of difference about the Ceremonial Law, Act. 15.24. Eph. 4.14. 2 Tim. 2.14▪ 16, 17. Fifthly, it drives men many times into divers acts of hypocrisy, or passion, or pride, or such vices as are contrary to singleness of heart, Act. 2. 46. Sixthly, it breeds many times strange censuring: the authors of new opinions censuring of others, as if because they received not their doctrine, they were not spiritual enough, but too carnally minded, and that they were f • rre behind them in knowledge, as we may gather 1 Cor. 14.36, 37. Thus the false Teachers vilified Saint Paul and the Apostles.

Thus of the motives to unity in judgment. Before I come to the Use, I must put you in mind of a limitation that concerns this doctrine. We must be of one mind, but then it must be according to Christ Jesus, Rom. 15.5▪ that is, this consent in ju • gement must be in the truth, and in such truth especially as may further the edification of the mystical body of Christ: else agreement in judgment is a conspiracy rather than unity.

The Use may be both for instruction and reproof: for instruction, and so we should all be affected with a great estimation of unity in judgment, and strive by all means to attain to it, and keep ourselves so all of us, that we do live in unity with the Church of God. Now that we may do thus,

1. We should beseech the God of patience and consolation to give us to be like minded, even to work in us the unity he requires of us, Rom▪ 15.5.

2. We must take heed of private interpretations. Men should with much fear and jealousy here or read of such opinions or interpretations of Scripture as have no authors but someone, or few men. Of such authors of doctrines we should say with the Apostle, What, came the Word of God out from you? or came it unto you only? 1 Cor. 14.36. Especially men must take heed of receiving opinions from mere private persons, that are not Ministers of the Gospel: for I suppose it cannot be shown from any place of Scripture, that ever any truth was revealed to or by a private man, that was unknown to all the Teachers of the Church: yea, if the Authors of divers and strange doctrines be Ministers, yet that rule of the Apostle should hold, that the spirits of the Prophets should be subject to the Prophets. Such doctrines as may not be approved by the grave and godly learned that are eminent in the Church, must not be broached, 1 Cor. 14.32. And this rule hath one thing more in it, viz. that men should not express difference of opinion, without open and manifest Scripture. Avoid doubtful disputations, Rom. 14.1. Isaiah 8.

3. A great respect must be had to the Churches peace, so as such doctrines as are likely to breed either scandal or division in the Church, are either not to be received, or not uttered, except in some special case. Yea, moderate Christians, that make conscience of unity, should hold themselves in conscience bound to be afraid to depart from the judgment of the Church in which they live, unless it be when doctrine is brought in with great demonstration to the conscience. To preserve the unity of the spirit we must have great respect to the bond of peace, Rom. 14.19. 1 Cor. 14.33. Eph. 4.3. We must greatly reverence the form of doctrine in the Church where we live, Rom. 6.17.

4. That we may be of one mind, every Christian must be sure to know the truth which is given to the Churches, and to make himself fully persuaded in his mind about such truths as are fundamentally necessary to salvation, • Tim. 1.1▪3.

5. Private Christians, in receiving opinions, should have great respect unto such Teachers as have been their fathers in Christ; God hath bound them to a special reverence towards them; which they should show by reverencing their judgments more than any other men, in meet comparison, 1 Cor. 4. 15▪ 16. & 11.1, 2, 4, 5. Phil. 3.15, 17.

6. To preserve a further unity: it should be the care of such as have gifts of knowledge and utterance, to help forwards such as are weak in judge •• nt, and to comfort the feeble minded, lest they being neglected become a p •• y to deceivers of minds, 1 Thes. 5.14. and to warn such as are not of the same mind, Phil. 4.

Lastly, we should mark such as cause divisions and offenses, contrary to the doctrine which we have l •• rned, and avoid them, Rom. 16.17, 18.

The second 〈◊〉 may be for the reproof of multitudes of Christians in all places, that 〈◊〉 greatly against this doctrine, by their dissenting in opinions, without due respect of the former rules. There is almost no Congregation in the kingdom but is disquieted with this sin: yea, many times the glory of such as profess religion is greatly obscured by this sin, and the sincerity of religion much exposed to contempt, and the profane reproach of the wicked. And this sin is the greater,

1. When men not only bring in new opinions, but also bring them in with an opinion that they are more holy and more spiritual than such as receive them not, or resist them, 1 Cor. 14.37.

2. When the opinions are merely new, and unheard of before in the Christian world.

3. When they are brought in by private persons, that go from house to house to infer upon others the singularity of their conceits.

4. When themselves are doubtful inwardly of the truth of what they affirm, and are not fully persuaded, but doubt both ways, and yet take to that side that differs from the general judgment of the Churches, Rom. 14.5. 1 Tim. 1.6, 7.

5. When men urge their dissenting so violently, that a Schism is made in the Church, or Christians are divided from the exercise of brotherly love, and mutual fellowship, 1 Cor. 1.10, 11.

6. When men are vain talkers, and will have all the words, and by their good wills will talk of nothing else, and so hinder edification in profitable doctrine, and such as is out of question, Tit. 1.10, 11. and when men lust to be contentious, and are like Salamanders that live always in the fire, and know no zeal without contention, 1 Cor. 1 • .16.

7. When men differ in judgment, in the very points of foundation, and err against such truths as must be believed to salvation.

8. If men be so •• gh • headed, and variable, that they are tossed to and fro, and carried about with every wind of doctrine; sometimes of one opinion, and shortly after of another: especially when men are so new fangled, as in every place to receive almost any doctrine that is new & divers, Ephes. 4.14.

9. When men quarrel so earnestly about things of less moment, contrary to the custom of the Churches; as about praying, or prophesying bare or covered; or about eating the Sacrament full or fasting, 1 Cor. 11. or about such indifferent things as may be used or not used, with Christian liberty, Rom. 14. or about Genealogies, 1 Tim. 1.4. and such like. And that this reproof may enter the more deeply upon the hearts of some Christians, it will be profitable to consider of the ill causes of disse •• ing: which are these, and such like.

1. Ignorance of the Scripture: if they had more true knowledge they would not disagree; and this ignorance, (yea, sometimes palpable ignorance) may be found in some that think themselves to have more knowledge, and to be more spiritual than a multitude of those from whom they disagree, Mat. 22.1 Tim. 1.6, 7. 1 Cor. 14.37▪ 38.

2. Want of love to those found truths that mor • concern sanctification, causeth God in his justice sometimes to give men up to delusion • , and to believe lies, 2 Th • s. 2.

3. Vain-glory: the very desire to be somebody, and to excel others, makes some Christians gladly to receive, or bring in different opinions, 1 C • r. 4.8▪ Phil. 2. • ▪ Gal. 5.26.

4. Over much trust upon the judgments of some • h • n they esteem, when they respect some Ministers so much as to be of their opinion, though their consciences be not informed of any • ound reason from the word of God for it. This estimation of men above that is written, hath deceived ••• y, • Cor. 3.21. & 4.6.

5. Respect of earthly things. Some men teach and profess to hold opinions of dissenting, sometimes merely for advantage to their estates, either to get maintenance or preferment in the world by it, Tit. 1.10, 11. Rom. 16.19, 20.

6. Prejudice is the root of dissenting many times: as the Gentiles would not abide yielding to ceremonies, out of very dislike of the Jews; and the Jews would not understand the needlessness of their ceremonies, out of very contempt of the Gentiles: and so the strength of faction on both sides kept them from agreeing.

7. Heaping up of Teachers disorderly: when Christians are so diseased with humor, and so hard to be pleased with sound doctrine, that they hunt up and down to hear all sorts of men, it many times proves hurtful in this respect, that they get infection from the different humors of the many Teachers they hear. Disordered hearing in this respect breeds as a surfe • of the inward regard of sound doctrine, so a great aptness to receive divers and strange doctrines, 2 Tim. 4.3, 4.

8. The contempt of their godly Teachers, and want of sound affection to them; to them I say that have a charge over their souls, whom they ought to obey. And this is the more vile, as some Christians order the matter, because of their hypocrisy, in magnifying the judgment or gifts of Teachers that are absent, and have not the charge of their souls, and abusing the due respect of their own Teachers: which is yet more vile, if this injury be done to such as were their Fathers in Christ. Thus of the Use for reproof.

By the limitation given before from other express Scriptures, we learn so to understand this doctrine of unity, as it excludes all unity of opinion or practice with such Churches▪ or particular persons, as hold doctrines against the foundation of Christian religion; so as we must never agree with them. As for instance: We may not, without the damnation of our souls, be of one mind with the Church of Rome: for there are many things which they believe and practice, which we must in no case join with them in; and it is impossible to reconcile us to them, unless they change their minds. I will instance in divers things, wherein we cannot, without losing Christ, be of one mind: as,

1. In opinion of merit of works: for thereby we make the Gospel or Doctrine of God's grace of none effect, and the promise of God void; which is to deny the grounds of Christian religion, Gal. 5.3. Rom. 4.14. & 11.16.

2. In the opinion of worshipping Saints and Angels: for the Apostle saith expressly, that they that do so hold not the head, and so cannot be true members of Christ, Col. 2.18, 19.

3. In their Idolatry, in making and worshipping of Images, and almost infinite superstitions, contrary to the second Commandment expressly; and so as we are commanded to get out of this spiritual Babel, in respect of her spiritual fornications.

4. In their doctrine of Traditions: for they teach that Traditions that are not agreeable to Scripture, yet are to be received, if they be delive •• d by the Church, in equal authority with the Scriptures. If we be of one m •• de with them herein we cannot escape God's eternal curse, as these Scriptures show, Gal. 1.8. Rev. 22.18.

5. In their doctrine of perfection: for they teach, a man may perfectly keep the Law of God. Now, this is so dangerous an error, that the Apostle saith there is no truth in the man that holds it, 1 John 1.8.10.

I omit the rehearsal of other differences. Thus of the first virtue.

The second virtue charged upon Christians is compassion one towards another.

Have compassion one of another. ] The word signifies such a fellow-feeling or sympathy, that makes us like affected as if we were in their case.

The doctrine then is clear, That we ought to have a sympathy one towards another; this is a singular virtue. In handling of which point I will observe these things:

• 1. The proofs of it from other Scripture.
• 2. The Explication of the sense, showing in what things we should be like affected.
• 3. The reasons of it.
• 4. The Uses.

1. The proofs are very pregnant and full in these other Scriptures, Rom. 12.4▪ 15. Heb. 13.3.

2. For the explication. This sympathy is to be expressed both in the case of the evils of others, and in the case of the good of others. In the case of the evils of others we ought to be tenderly affected towards them, both in respect of their sufferings, troubles, griefs, and crosses, Heb. 13.3. & 10.34. Job 30.25. whether they be inward or outward; as also in respect of their falling by infirmities, when it proves a grief and affliction to them, Gal. 6.1. Jude 22. 2 Cor. 11.29. So likewise in the case of the prosperity of others, we ought to rejoice with them that rejoice, and be affected as if the blessing had been ours, Rom. 12.15.

3. The reasons are manifest. First, because hereby we prove ourselves to be fellow members in the mystical body of Christ; which is to be doubted, if this sympathy be not in us in some measure, 1 Cor. 12.12, 25, 26. Secondly, because hereby we show ourselves conformable and like to Christ our Head, who excelled in this virtue, Heb. 4.15. Mat. 25.40. Thirdly, because that which is the case of others now, may be our case hereafter, as the Apostle shows in the case of temptation, Gal. 6.1. Fourthly, a reason may be drawn from the excellency of the grace: it excels alms and outward works of mercy: for when a man gives an alms, he gives somewhat without himself; but when we show compassion, we relieve another by somewhat that is within ourselves, and from ourselves. And lastly, the coherence shows, that this may be a means to keep us from trouble ourselves.

The Use may be, first, to import the misery of living in this world. This life must needs be a vale of tears, when we have not only occasion of sorrow many ways from our own estates, but also such variety of occasions of sorrow from the condition of others deer unto us. Neither is our case the better, but the worse, if we do not sorrow with others.

Secondly, this may greatly humble all sorts of men for their Apathy, or want of care, or feeling, or sympathy in the distresses of others: and the rather now, when whole Churches are in great distress, Amos 6.6.

Thirdly, this should greatly move true Christians to strive after this virtue, and to express it lively, and show it forth in all the fruits of it: as first, by declaring our affection to the afflicted, with all tenderness of heart, and words of comfort: secondly, by using all our means and power to relieve them, and help them out of distress: thirdly, by pouring out our souls before God for them.

Love as brethren. ] This is the third duty charged upon them, viz. the exercise of brotherly love. This is vehemently urged in many Scriptures, Rom. 12.10. Heb. 13.1. John 13.34. 1 John 2.7. & 4.21. Now for the explication of this doctrine four things would be distinctly considered of, viz.

1. Who are brethren.

2. What privilege they have by the brotherhood, or by being brethren.

3. For what reasons we should so love them.

4. With what kind of love we should love them.

For the first. Men become brethren one to another many ways: as first, by propagation, when they are borne of the same blood, and so the children of the same parents are brethren; and in a remoter sense, kinsmen of the same blood are brethren, Luke 8.19.

Secondly, by Nation. When men are countrymen they are called brethren, especially when they descend originally from the fountain of the same ancient families; and so the people of the twelve Tribes were brethren, Exod. 2.11.

Thirdly, by profession; especially the profession of religion makes all professors brethren, Acts 11.1. & 1.16. And this was one of the first titles of love and relation in the Christian world.

Fourthly, communion with Christ: and so we become brethren, either by his incarnation, Heb. 2.16.17. or in respect of our mystical union with him in his mystical body, Col. 1.2. Mat. 25.40. and so we are brethren with the Angels, as they also are joined under this head Christ Jesus, Rev. 19.10. & 22. So then if any ask, who are the brethren here meant that we must so love? I answer, they are such as are professors with us of the same religion, and fellow members of the body of Christ. But that we may more plainly see who are meant by brethren in the Scriptures, it will be profitable to observe that they are described by their holiness. The brethren we must love are such as are partakers of the holy calling, Heb. 3.1. such as are begotten of God, 1 John 5.1. such as will do the will of God by sound practice, Mat. 12.47, 49. They are the holy brethren we are here charged to love, 1 Thes. 5.27.

For the second. Our relation to the godly as brethren ought not to be despised: for, as we are brethren by religion, we enjoy many excellent prerogatives: for thereby we partake of a heavenly calling, Heb. 3.1. we stand all in relation to God, as his own children by adoption, Eph. 4.6. and so peace, and the blessing of God as a Father, is upon us all, Eph. 6.23. Gal. 6.16. and we are greatly beloved of God, Rom. 1.7. and brought up in the same family, Eph. 3.17. fed with the same diet and entertainment in God's house, and estated into an inheritance better than all the kingdoms of the world, Rom. 9.17. And hereby also we enjoy the fruit of the love of all the godly in the world, even those that know us not in the face.

For the third: There are many reasons why we should love the godly as our brethren, above all the people in the world: For first, if to be all the children of one father have such a power over the natural affections of men, then should it not be without power in religion. Secondly, this is charged upon us above many other things: yea, above all things we should put on love, Col. 3.14. and yet he had reckoned many excellent virtues before. This was the special, and one of the last Commandments of our blessed Savior, which he gave in charge when he was going to his death, 1 John 3.23. John 13.34. Thirdly, because this love comes of God, and is a sign that God is in us, and dwells in us, and that we do indeed love God himself, 1 John 4.7, 8, 12, 16, 20, 21. Fourthly, we have the example of God himself, and Christ his Son, that love them as their peculiar treasure, above all the world; and he shown them love by unspeakable benefits, 1 John 4.10, 11. Fifthly, because our souls will thrive and be edified, as brotherly love is continued and increased in us, Eph. 4.16. Sixthly, because the godly must be our everlasting companions in heaven, 1 Pet. 4.8. 1 Cor. 13.8. and if we cannot see so much, it is because we are pu • blind, 2 Pet. 1.

For the fourth point. If any ask with what kind of love we should love them? I answer, that our love must have many properties in it:

1. It must be a natural love, that is, such a love as is not by constraint, but ariseth out of our dispositions and inclinations, as we are made new Creatures in Jesus Christ, Cor. 8.8.

2. It must be a sincere love, a love without dissimulation, Rom. 12.10. not in word, but in deed, 1 John 3.18.

3. It must be a fervent love: we must love them earnestly, and with great affection, above all other people, 1 Pet. 4.8. brotherly kind love, 2 Pet. 1.7.

4. It must be a pure love, that comes from a pure heart, 1 Tim. 1.5. and projects not any iniquity, 1 Cor. 13.6. and therefore must be a love in the Spirit, Col. 1.8.

5. It must be a diligent love, that will express it by the daily fruits of it upon all occasions; a laboring and working love, 1 Thes. 1.3. Heb. 6.10.

6. It must be a speedy love, that will not put off or delay; a love that will not say, Go, and come again tomorrow, Pro, 3.22.

7. It must be an humble love, a love that would ever serve the brethren, not do them good only, Gal. 5.13. and that is farther shown by not respecting persons, but loving all the Saints, even those that are poor, or sick, or in temptations, or fallen by weakness, Eph. 1.15. Pro. 19.7. James 2. and that is also shown by carrying ourselves with all lowliness, and meekness of mind, in all long suffering and forbearing one another, Eph. 4.2.

8. It must be a constant love, we must love always, as well as earnestly, Gal. 4.18.

9. It must be a growing love, that will still increase and abound, Phil. 1.9. 1 Thes. 4.10.

The Use may be divers: for,

Use. 1. First, carnal Christians are by this doctrine sharply to be reproved for their want of love to the brethren, and for all the courses by which they show their dislike or hatred of godly Christians. This very sin is grievous in the sight of God: for, for this sins sake, when they ha • e a godly Christian because his works are better than theirs, God reckons of them but as Cainits, the seed of Cain ; yea, as the children of the Devil, 1 John 3.10. yea, God will reckon with them as if they were guilty of murder. To hate a godly man is murder in the sight of God, and deprives a man of eternal life, 1 John 3.14, 15. and proves him that is guilty of it to be a person that abides in death. And it is in vain to plead that they love God; for if a man say he loveth God, and hateth his brother, he is a liar; fo • he that loveth not his b • other whom he hath seen, how can he love God whom he hath not seen? And it is God's peremptory Commandment, that he that loveth God, love his brother also, 1 John 4.20, 21.

Yea, this Doctrine affordeth matter of reproof to divers that go f • r true Christians: and so for many fault. As first, it reproveth those that have the faith of Christ in respect of persons, James 2.1. 〈◊〉 . This is a fault in the richer sort, and such as stand upon their wor • dly greatness: they rest in their show of respect and love to some Ministers, or to some great persons that answer to their own rank, but wholly neglect the acquaintance, and entertain • meant, and fellowship of poor Christians; and thereby not only displease God, but much darken their own evidence in this sign of the love of the brethren, because they show not their love to all the Saints as they might and ought. Secondly, it reproveth intemperate Christians, that sin against brotherly love by 〈◊〉 censuring and condemning of their brethren; especially when they become divulgers of 〈◊〉 , and stand out as • c • users of 〈◊〉 brethren. This is a devilish sin; for it is the Devils special 〈…〉 〈1 page duplicate〉 〈1 page duplicate〉 adversary, and an accuser of the brethren, Rev. 12.10. so that he is a devil incarnate that useth this course, Rom. 14.3, 10, 13. I am. 4.11, 12. & 5.9. Thirdly, it reprooveth the great worldliness that is discerned in divers Christians, that are so hardly drawn to show compassion and mercy to poor Christians when they are in distress. They have this worlds goods, and yet shut up the bowels of their compassion from their brethren, though they see they have need, and therefore how dwelleth the love of God in them? 1 John. 3.17. Fourthly, it reprooves the great aptness to contention, that appears in many, that easily fall into discord, and from thence into suites of Law, against their brethren: which is clearly condemned in these Scriptures, both by example and prohibition, Gen. 13.8. Act. 7.26. 1 Cor. 1.10. & 6.5. Fifthly, it greatly reprooveth such as by their opinions or practice offend and grieve weak Christians, and cause them to stagger, or stumble, or be unsettled in the good way of God; and so endanger not only their present consolation, but (as much as in them lieth) their salvation also, Mat. 18.6. 1 Cor. 8.11, 12.13. Thus of the use for reproof.

Use 2. Secondly, this Doctrine may serve for instruction; and so it should prevail with us, to desire and endeavor to express and preserve amongst us brotherly love, that it may be, and continue, and increase amongst all such as fear God, Heb 13.1. And to this end divers rules are to be observed: for, that brotherly love may continue,

1. We must not fashion ourselves according to this world, but avoid all needless conversation with wicked men, Rom. 12. • , 2.

2. We must take heed of, and avoid such as sow discord, or cause divisions amongst men: whether they be such as go about to seduce men in opinions, Rom. 16.19. Gal. 5.12. 2 Pet. 3.16. or such as make contention in practice. A little leaven of dissenting or discord •• y leaven the whole lump.

3. We must take heed that we be not ensnared or entangled with vainglo • ious desires after worldly greatness, whether in Church or Commonwealth: Therefore Christ chargeth his Disciples not to be called Rabbi, because they and all thegodly were brethren, Mat. 23.8. Gal. 5. ult.

4. If we would preserve brotherly love, we must take heed of conceitedness and willfulness of judgment; we must not be wise in ourselves, but rather in lowliness of mind, esteem another man's gifts and judgment better than our own; and show it by making ourselves equal to them of the lower sort, Phil. 2.3. Rom. 12.10, 16▪ Prov. 12.15.

5. We must take heed of worldliness and self-love, and the minding of our own things and studying of our ends in conversing, • Cor. 13.5, Phil. 2.4.

6. We must take heed of overmuch retiredness, and neglecting of comfortable fellowship with our brethren, Heb. 10.25. Phil. 1.6. Psal. 1 33.1.

These are things we must avoid. The • e are divers things likewise to be done, that we may preserve brotherly love: as,

1. We must provoke one another to love, by all words and carriages that 〈◊〉 be without flattery or dissimulation, Heb. 10.24.

2. We should strive, without complement, to show the sound proof of 〈◊〉 love in 〈◊〉 our action • ▪ and by the fruits of it, in all well-doing, strive to 〈…〉 to God, and before men in this thing, 2 Cor. 8.2 • ▪

3. In all things we do • to, or for the brethren, we should strive to do 〈…〉 respective ma •• er. Let all your things be done in 〈…〉 Apostle, • . Cor. 16.14.

4. We 〈◊〉 •• rive to be • ightly ordered towards our brethren, in case of si •• e 〈◊〉 God, or trespass against 〈◊〉 And that we shall be, i • we soundly 〈…〉 r • les.

If we know any fault by our brother, and feel that it doth tempt us to alienation, we must then remember the charge given, Levite. 19.17. which is, not to suffer our hearts to hate him, but give a vent unto our hearts by a plain and discreet reproof.

2. We should be soundly settled in judgment, that there are infirmities in the best, though we know them not; and so to look for it, as when they do break out, we should show ourselves ready to bear their infirmities, and forbear them, if they be mere frailties, choosing rather to cross ourselves, than to irritate or provoke them in their weakness, Rom. 15.1, 2.

3. If any brother trespass against us, we should show ourselves easy to be entreated, and willing to practice the rule given by our Savior, even to forgive him if he offend unto seventy times seven times, when he saith it repenteth him, Mat. 18.21.

4. If we have done any wrong, we should make haste to be reconciled, and seek it with willing acknowledgement, and readiness to make satisfaction, Mat. 5.23, 24.

Only we must remember about this doctrine of the love of the brethren, that there are three caveats to be looked to.

1. That we misplace not our affections upon false brethren: for there are false brethren that will creep in privily many times for corrupt ends, Gal. 2.4. 2 Thes. 3.13.

2. That if any brother be scandalous, or walk inordinately, or will not be subject to the form of doctrine, and the public ministry, then such a one is to be avoided; only he must be admonished as a brother, 2 Thes. 3.6, 15.

3. Servants are charged to look to it, that they be obedient and subject, notwithstanding this doctrine, that their Masters are brethren, 1 Tim. 6.1.

Pitifull. ] The word rendered Pitifull, in the Original signifies rightly bowelled, or such as have true or right bowels: and so it is to be referred to mercy, and is more than other Scriptures express, when they require bowels of mercy: for here it is required that these bowels be right.

In Mat. 25. men are sentenced to condemnation for not showing mercy. In other Scriptures it is shown, that though they do show mercy, yet if some things be not looked to, it will not be accepted, as Mi • h. 6.8. there is required not only mercy, but the love of mercy; and Mat▪ 6. the Pharisees did works of mercy, and yet our Savior finds fault with them, because they were done to be seen of men: and in 1 Cor. 13.2. the Apostle saith, If a man give all that he hath to the poor, and want love, it is nothing. So here the Apostle requires not mercy only, but that their bowels be right in mercy: and about this rule therefore two things are to be explicated.

• 1. What bowels of mercy means.
• 2. What right bowels imports.

For the first. Bowels of mercy imports,

1. Truth in showing mercy, that it be not in ceremony, or word only, but in deed: that the heart show mercy as well as the tongue.

2. Love: that our mercy proceed from hearty and Christian affection to the party, 1 Cor. 13.2. not of constraint, nor with wicked thoughts, or grief of heart, Deut. 7.7, 8. to 12.

3. Tendernesse of affection: that we be affected as if ourselves were in want, Rom. 12.16.

4. Cheerefulnesse in expressing our mercy to such as are in misery who are sometimes as much refreshed with the respect we show to their persons, as with the supply we bring to their estates. Men in misery should be comforted as well as relieved.

5. The practice of secret mercy as well as open; even to think of them, and provide for them, and to provoke others to mercy, and to pray for them when they know not of it; even when we are gone from them, still to show them mercy.

For the second: our Bowells are right in showing mercy:

1. If we be prepared unto such good works, and so both our ears should be prepared, that they may be open to the cry of the poor, Prov. 21.13. and the matter of mercy should be made ready. And to this purpose, it were an excellent course if Christians would lay up weekly a part of their gettings, which they would consecrate to God, that it might be ready when there were need, 1 Cor. 16.1, 2. and further, if we be (as God is) mindful of mercy, and do exercise it speedily without delay, Prov. 3.27, 28.

2. If we look not for too much beholdingness from them that are relieved. The rich must not rule over the poor, nor the borrower become a servant to the lender, Prov. 22, 7.

3. If we have a good eye, Pro. 22.9. and show it by dispensing of our mercy to such as have most need, and to such as are best affected in religion, if there be choice.

4. If we do works of mercy, out of goods well gotten: for God hates robbery, though it were for burnt offerings, Isaiah 61.8.

5. If it be for right ends, as not for merit, or the praise of men, Mat. 6. 2 Cor. 9.19.

6. If we be full of mercy, rich in mercy, much in mercy, abundant in mercy, not only to our power, but sometimes and in some cases beyond our power. We must open our hands wide, Deut. 15.8.1 Tim. 6.18. 2 Cor. 8.2, 9. good measure, and pressed down, Luk. 6.8. if we give not sparingly.

7. If we be discreet, so to ease others as we burden not ourselves, 2 Cor. 9.14, 15.

8. If we exercise ourselves in every kind of mercy, both spiritual and corporal, in giving, lending, visiting, clothing, feeding, instructing, admonishing, comforting, &c.

9. If we be constant, and not grow weary of well-doing, Gal. 6.

The use may be, first, for reproof and confutation of divers sorts of men.

1. Of the Papists, that brag of their good works in this kind: to whom it may be granted, that they show works of mercy; and perhaps have bowels of mercy: but they are not right bowels, both because with the Pharisees, they do their works to be seen of men, and with opinion of justification and salvation by the merit of their works: and besides, though they show compassion to the bodies of men, yet are they without all true compassion to the souls of men.

2 Of the house keeping of many Protestants, that brag of their great Hospitalitie, and good house keeping, when their entertainment is either spent upon the rich, or else in the profane abuse of the good creatures of God by drunkenness, or else in the entertainment of disordered and lewd persons.

3. Of the great neglect of mercy in the most men, that either show not mercy at all, or not bowels of mercy, or not according to the rules given before, especially such as hide themselves from the poor, Isaiah 58.7. and use shifts and excuses to avoid such supplies as are necessary for the furtherance of the relief for the poor in such places as they live, Prov. 24.11, 12. But judgment merciless shall be to them that show no mercy, I am. 2.13.

4. Divers of the better sort are to be rebuked about this point: many Christians spend a great deal of z • ale about lesser matters, and in the mean time neglect the greater things of the Law, such as are judgment and mercy; for few Christians are sufficiently instructed, or inflamed in the estimation of the worth of the works of mercy, or the necessity of them to the glorifying of God, and the profession of Religion, Matth. 23.23.

Secondly, for instruction: and so this doctrine should work in us a great impression of desire to show forth the fruits of mercy with all tenderness and sincerity: and to this end we should show that we desire in practice to obey this doctrine as near as we can; I say, we should show it by accepting the exhortations of others that move us for any works of this kind, 2 Cor. 8.17. especially we should strive to answer the expectation of our Teachers herein, and willingly give ourselves, first, to the Lord, and then to them; suffering them to direct our works herein with all readiness, 2 Cor. 8.5, 24. and to this end we should use all good means to stir up ourselves to good works of this kind all our days; and therefore we should plow up the fallow ground of our hearts, by prayer and confession of our natural barrenness herein, and indisposition, Hos. 10.12. and withal, think much of all the motives might stir us up hereunto. And so we should think of the matchless pattern of God's mercy, and in particular, of his mercy to us, Mat. 5. Luke 6. as also of the worth of mercy; it is better than sacrifice, Mat. 9.13. and of the original of it; God is the father of mercies, 2 Cor. 1.3. and of the use of it; it proves us to be the true brethren, and true neighbors, Luke 10.37. and of the great profit of it; for they that are merciful shall obtain mercy, Mat. 5.7. and to give to the poor is but to lend to the Lord: and so there is no usury can be so gainful as this of laying out of our estates for the relief of the poor. Thus of the right bowels of mercy.

Be courteous. ] Courtesie is the fifth thing required in our conversation one towards another. This is exacted in other Scriptures, as Eph. 4. ult. Tit. 3.2. Col. 3.12. this is called by the title of comitie and kindness. Now that we may know distinctly what is meant by courtesy, I will show both what it comprehends, and what it hath not in it. It comprehends divers things: as,

1. A willing saluting of those Christians we meet.

2. A conversation void of harshness, sullenness, intractablenesse, scornfulness, clownishnesse, churlishness, desperateness, or hardness to please.

3. In matters of offense it makes the fairest interpretations, and forgives heartily and cheerfully, Eph. 4.32.

4. In entertainment it is free, and hearty, and loving, Acts 28.7.

5. In hearing others speak it is patient and willing, Acts 24.4.

6. In giving honor it preferreth others almost of all sorts.

7. In moderating authority over inferiors so, as to be better towards them than they can require. Thus of the courtesy of the Master to his Servants, 1 Pet. 2.18.

But yet we must know that under pretence of courtesy we must not hold needless conversation with the wicked, nor any way countenance or honor open and notorious offenders, nor use a promiscuous respect of good and bad all alike, nor unadvisedly contract any special familiarity or friendship with persons unequal or unmeet, nor rashly discover secret things to all we meet withal.

The use should be to teach all Christians to make conscience of this virtue, seeing God requires courtesy as well as piety; and the contrary causeth the good way of God to be evil spoken of. And besides, the Apostle imports here, that a courteous conversation may preserve us from many troubles. But yet let men be again warned, not to rest in mere complements, and outward formalities, but practice such a courtesy as is joined with the right bowels of mercy and good works; which may be observed from the coherence. Especially let all true Christians abhor that dissimulation, that men should salute willingly, and speak fair, and use men with great kindness, and yet plot malice and mischief in their hearts, and speak evil behind men's backs, and secretly labor to subvert other men, who are deceived by their complement, and mistrust not their envy or malice: and withal, men should avoid complementing with others, when it is for the compassing of their own ends, especially when they are sinful, as was the practice of Absalom, when he aspired to the kingdom.

And thus of the directions the Apostle gives for the avoiding of trouble, as they concern our conversation towards the godly.

Vers. 9.

Not rendering evil for evil, or railing for railing: but contrariwise, blessing, knowing that ye are thereunto called, that ye should inherit a blessing.

REnder not evil for evil. ) Now follows the directions for our carriages to wicked, or unreasonable, and injurious men: and so if we would live in peace, and out of trouble, we must take heed that we be not provoked by them to revenge or reviling. Where observe,

1. That wicked men are naturally bent to do evil, and to be injurious, and to revile others, especially the godly, Psalm. 36.3, 4. Destruction and misery are in their ways, and the way of peace they have not known: and their throat is an open sepulcher, their mouths are full of cursing and bitterness, the poison of Asps is under their lips, Rom. 3.13, 14, 16, 17. The use should be therefore to teach godly men to provide for it; wheresoever they live in this world, they must look for it, to be abused and reproached: they may think to live safely in a wilderness, as well as to live without receiving injury from carnal and profane men. God can restrain the very Lions that they should not fall upon Daniel, and he can cast a fear upon the wicked, that they shall not attempt injury against the godly: but though God do thus at sometimes, yet he will not be bound always to do it. Secondly, this should teach such as desire to live in safety, to avoid all needless conversation with the wicked: for though at the first thou mightest think they were of fair carriage, and would do no wrong, yet after a time they will show their nature; especially if they see they cannot draw thee to run with them into the same excess of sinning. And thirdly, as any desire to have evidence to their own souls, that they are become new creatures, and have new natures, so they should show the proof of it hereby, viz. by avoiding all injurious courses, and reproachful and bitter words.

2 All private revenge is forbidden; for it is unlawful to render evil for evil. 2 Thes. 5.15. the Apostle saith, See that no man recompense unto any man evil for evil. Note there three things: first, that he gives this as a special charge, as a thing most hateful or ill-beseeming a Christian. Secondly, what he saith, No man must do it: Great men have no more liberty by private quarrels to revenge their dishonor or hurt, than mean men. Thirdly, that he saith, To no man: we must not render evil to any man, of any religion, condition, or estate, whatsoever the injury be. So Rom▪ 12.17. the like charge is given, and two excellent reasons against private revenge: One, because vengeance belongs to God only: it is his office. And it is best God should revenge, because he gives recompense to every transgression: and besides, he gives a just recompense, Heb. 2.2. whereas men that will perform their own revenge, give or seek many times an unequal revenge; as when our Gallants will have blood for a reproach: this is not equal, that a man's life should be taken for a supposed wrong to their reputation. And further, God hath never failed to execute vengeance, whereas men many times fail, and cannot perform the revenge they seek; but rather the contrary. God's vengeance falls upon them for taking his office out of his hands, as many of those that seek the blood of others in revenge lose their own, Heb. 10.30. Also it is worth the noting, that in that place to the Romans the Apostle adds another reason against private revenge, which greatly crosseth the proud and passionate spirits of our times; and that is couched in these words, Be not overcome of evil, but overcome evil with goodness: which words import, That he is over come •• , and hath lost his honor, that will revenge: and contrariwise, he doth overcome that will render good for evil. If this point were seriously considered, it would mightily subdue that unruly pride and passion • that discovers it self in the most men: and it doth directly prove that Duels or single combats are simply unlawful and intolerable in any well governed Common-wealth, and should warn all Christians to take heed of allowing themselves in the desires or projects of revenge. Nor is their sin the less that seek revenge, but it is closely, and much dissembled, while they watch for an opportunity to be even with them that have wronged them.

Nor reviling for reviling. ] Observe,

1. That people that are ungodly are very prone to reviling. This we may see in the conversation they have among their neighbors: what brawling and scoulding from day today? and also in the case of religion, how do they continually reproach and slander the true Christians? so in family affairs, with what disgraceful and hateful terms are all the businesses (almost) of the household dispatch? But of this I spake before.

2. That reviling and railing is a very hateful sin. It is here accounted a great suffering to suffer reviling. Our Savior reckons it murder in his exposition of the sixth Commandment, Mat▪ 5. And if godly men be reviled, it is termed blasphemy in divers places of Scripture in the Original. It proceeds from vile and base natures, Heb. 12.14, 15. James 1.21. & 3.9. God's spirit is a Spirit of meekness, and evil words corrupt good manners, 1 Cor. 15.16.

The Use is therefore for great reproof and shame to all those that are guilty of this sin, especially such as have their mouths full of cursing and bitterness, Rom. 3.14. and such as revile men for this very reason, because they follow goodness, calling good evil, Isaiah 5.20, 21. 1 Pet. 4.5. and such as revile those that are near unto them in the strong bonds of nature, or covenant; as when wives revile their husbands, or children their parents.

3. That though we be reviled, yet we must not revile again, because reviling is a sin, and God hath flatly forbidden it in this and other Scriptures: and besides, we have an excellent example of our Savior himself, that suffered all sorts of reproaches, and yet was so far from reviling, that he threatened no • , 1 Pet. 2. and all sorts of godly men have endured reviling, that were many degrees better than thou. And further, what knowest thou but God may bless thee for their cursing? as David said. And therefore all that are true Christians should be effectually warned from hence to resol • e against bitter words and reviling, though they be never so much provoked.

Thus of the rules the Apostle gives for avoiding of troubles. Now follows the arguments for the confirmation of those rules, especially of the later: and the first is taken from the estate or condition of a Christian, in this verse▪ the second from the Prophet David, ver. 10, 11, 12. and the third from the probable event or effect of such a course ver. 13.

In the rest of this verse he infers from their calling to God's blessing. That they should be so far from cursing and reviling, that they should use no other language than blessing even to the wicked and their adversaries.

But contrariwise. ] This very term imports, That the life and discourse of a true Christian should be not only different from the life and language of wicked men, but in many things contrary. And it must needs be so, because the godly and wicked arise from a contrary fountain; the one borne after the flesh, the other after the spirit, Gal. • 4. and their words and actions flow from contrary principles; for the one is led by the old man, the other by the new man • and they have from without contrary leaders; the one led by the Devil, Eph. • . the other by the Spirit of God, Rom. 8. and further, they trade about contrary commodities; the one for earthly things only i • the • there for heavenly; the one for things of this world, the other for things of another world; and lastly, they go contrary ways; the one to hell, the other to heaven, and therefore there can be no agreement between them, no more than between ligth and darkness, Christ and Belial. This point serves for great reproof of some weak Christians, for coming so near the ways of carnal men, as they can hardly be distinguished from them that look so like them. Such were those Corinthians Saint Paul reproves, 1. Cor. 3. 1, 2, 3.

Bless. ] It is required of all true Christians that they should bless; their conversation should express blessing continually. Now for the understanding of this point, we must know, that man is said in Scripture to bless • ither God or man. He blesseth God when he praiseth his mercy, and acknowledgeth his blessings: he adds nothing to God's blessedness, but only acknowledgeth God's blessed nature, and dealing towards man. This exercise of blessing God began betimes in the world, as Gen. 14.20. and was constantly continued in all ages among the godly. But in this place the Apostle meaneth it of blessing man: and to bless man is either a vice or a virtue. There is a vicious blessing of men, which must be separated from the doctrine of this Text. Now it is vicious, first, when a man blesseth himself in his own heart, even then when God threateneth him, Deut. 29.19. Secondly, when a man blesseth wicked men, and praiseth them, notwithstanding their vile courses, Psal. 10.3. Thirdly, when a man useth blessing with his mouth, and yet curseth inwardly, Psal. 62.4. Fourthly, when a man blesseth his friend by way of flattery, Pro. 27.14. Fifthly, when a man blesseth Idols, by worshipping them, and by setting his affections upon them, Isaiah 66.3. Thus of blessing as it is a vice.

As blessing is a virtue, it is performed divers ways▪ as first, from Superiors to their Inferiors; so parents bless their children, Gen. 27. Ministers bless the people, Num. 6.23. 1 Cor. 14.16. Secondly, Inferiors bless their Superiors, as the Subject the King, 2 Sam. 14.22. the Child his Parents, Pro. 30.11. the People their Teachers, Mat. 23.39.

In this place I take it blessing is considered of as it is required of all sorts of men, towards all sorts of men; and in particular, towards their enemies, or such as wrong them or revile them: and so a true Christian should bless both in deeds and words.

He blesseth in deeds, when either he is a means to keep others from evil, 1 Sam. 25.33. or by doing good, or showing mercy to others; and so a man blesseth his enemy, when he relieveth him in his misery, and overcometh his evil with goodness, Rom. 12.20, 21. Yea, a man may be said to bless, when he causeth others to bless either God or himself for his well-doing. Thus Job blessed, when he caused the poor to bless him, Job 31.20.

It is required also that we bless one another in words; and in particular, it is required that we bless them that curse us, Mat. 5.44. Rom. 12.14.1 Cor 4. 12. And this we do,

1. By gracious communication in general, when we use such words as may not only express to the life the power and truth of the gifts of grace in us, but also may minister grace to the hearers, if it be not their own fault.

2. By acknowledging the just praises of others.

3. By praying for them, Mat. 5.44. Psal. 109.4.

4. By giving soft answers, Pro. 15.23. and entreating them to avoid strife, Gen. 13.8, 9.

5. By a discree • reproof of their sin: for as he that slattereth curseth, so • e that wisely reproveth blesseth, Pro. 27.14. Psal. 141.5.

The Use should be to stir up all true Christians to practice true virtue of blessing, and to carry themselves so as all their words and actions may be blessed and a blessing to them that converse with them; and may appear to be so, even to their enemies. It is a hard lesson, but yet if we seek constantly to God for this help, it may be attained in some acceptable manner.

Knowing that ye are thereunto called. ] Many things may be here observed.

Doct. 1. That a Christian should be vehemently affected with the consideration of his calling, and that for divers reasons.

1. Because of the cause of it, which was God's purpose, election, and free grace in Jesus Christ. We were sinners, and we were not called for any works of ours, Rom. 8.28. & 9.11. 2 Tim. 1.9. The wind bloweth where it listeth: we are taken, and others refused. And this is the more to be thought on, because this grace was given us in Jesus Christ before the world began, 2 Tim. 1.9. It could not be had but by a mediator, and it was granted from all eternity.

2. If we consider from what we were called; from gross darkness, 2 Pet. 1.9. from this present evil world, Gal. • . from the lump of forlorn mankind, from innumerable sins and curses, from the danger of eternal damnation of body and soul forever.

3. If we consider the wonder of the means of our calling, which is by the Gospel, which is the voice of Christ, raising us out of the graves of sin: even that voice that shall make men's dead bodies arise at the last day, doth now raise the dead • oules of men in this world. One resurrection in this life, another at the day of judgment, Eph. 2.1.2 Thes. 2.14.

4. If we consider to what we are called, viz. to be partners and companions with Jesus Christ, 1 Cor. 1.7. and to great and precious promises, Acts 2.39. and to obtain the glory of the Lord Jesus, and a kingdom with him forever, Phil. 3.14. 1 Tim. 1.6. The called are vessels of God's mercy, and upon them he will make known the riches of his glory, Rom. 9.24.

6 Because the gifts and calling of God are without repentance, Rom. 11.29. This a link in that chain, can never be broken: this takes hold before the world of election, and after the world of glorification, Rom. 8.30.

7. Because the great, wise, noble, and mighty men of the world are not called, and God hath looked upon such poor and weak creatures, 1 Cor. 1.26.

The Use should be to teach us with all possible affections to magnify God's grace in our calling▪ and to strive to walk worthy of our calling. Eph. 4.1. and to pray hard unto God to fulfill the work of his grace in our calling, that we may live to his glory, and abound in all faith and well-doing, 2 Thess. 1.11, 12.

The second Use may be for great reproof of men's wickedness, in neglecting the voice of Christ in the Gospel, and in entertaining so many excuses and delays, hardening themselves in their evil ways, and suffering the Devil to keep them without this high preferment, Mat. 22.

Doct. 2. From the coherence it is plain, That all God's servants are called to holiness of life, as well as to happiness. Their calling is a holy calling, and they are called to be Saints, Rom. 1.7. so also 2 Thes. 2.13, 14. 1 Pet. 1.15. 1 Thes. 4.7. The Use is to discover false Christians from true; by their fruits you shall know them. Such as make not conscience of their ways to serve God all the days of their lives in holiness and fear are not right. Christians. And therefore as men desire to have comfort in their calling, they must take heed that they abuse not their liberty to licentiousness, Gal. 5. • 3.

Doct. 3. The calling of a Christian is a hard calling to flesh and blood; he is called to hard work. As in the coherence here, to be so humble, and immovable, and holily disposed, as when he is grossly abused and wronged in words & deeds, yet not only to be patient, but to bless • e: so it is in other parts of their work, as when a man must deny himself, and take up his cross daily and follow Christ. For a man to forsake everything his heart naturally desireth, and to be daily crossed, is a hard task. The Use should be to raise up the hearts of Christians to a care to live above the course of this world, and to press forward towards the mark, not caring for the difficulty of the race, but looking to the price of his calling, Phil. 3.14.

Doct. 4. A true Christian may know his calling: know it, I say, that is, he may be insallibly assured of it. And this is true in two respects: first, he may know that he is truly called, and converted, and elected of God: secondly, he may know his calling in respect of the warrant of all his particular actions: as here, he may know what is required of him in his carriage towards his enemies.

Now, that every true Christian may be sure of his calling and election, and may know his conversion, is most apparent by these Scriptures, 2 Cor. 13.5.1 Cor. 3.16. 2 Tim. 1.12. Heb. 8.11. 1 John 2.3. & 3.14. & 4.16. & 5.13, 19.

And that every Christian is bound to seek this assurance and knowledge is apparent by many reasons. As first, from God's Commandment: he requires it of us, that we should with all diligence seek to make our calling and election sure, 2 Pet. 1.10. Secondly, many reasons may be gathered from the effects and benefits such knowledge and assurance will bring to us. Assurance is profitable for many things. In general, it is our best riches on earth, Col. 2.2. and in particular,

1. It estates us in all the promises of God: when we know we are truly called, then we know our right to all the promises of God's Word.

2. It purifieth the heart and life of man, Acts 15.9. for when we know we are the children of God, we are thereby stirred up to the greater care to please God, and walk in his ways.

3. It greatly stays and supports the heart of man: in the evil day, when temptation or afflictions befall us, yet the comfort of our assurance sustains us, and refresheth us greatly. For help in the evil day, the Apostle saith we should above all things put on the shield of faith, which, if it remove not the cross, yet it qu • ncheth the fiery temptations of Satan, with which we may be assaulted, Eph. 6.16. and it greatly helps us against the fear and terror of death, Heb. 10.19, 20, 22. In a word, it overcomes the world, 1 John 5.4, 5.

4. The faith of a Christian is all his living: he lives by faith in all the occasions of life; as his faith helps him when all other means fail him, and makes all other means more successful when he useth them. The just man lives by faith. The people in captivity, that were God's children, raised a living for themselves in a strange land by their faith, Hab. 2.5.

5. It puts life into all the duties of religion or righteousness: it worketh by love, it • ets all our affections on work towards God, and his people, and creatures, Gal. 5.6.

6. It opens a spring of grace in the heart of a Christian: every good gift from above is excited and made to flow from within him by the benefit of his certain knowledge, and assurance of faith, John 7.38.

Now if any ask, how a Christian comes to know his calling? I answer,

1. By his sensible feeling of his sins to be a heavy burden to him, of which he is truly weary so as he desireth more to be rid of them than of any burthensome cross whatsoever, Mat. 11.29. & 9.13.

2. By his manner of receiving the voice of Christ, and the preaching of the Gospel, not in word, but in power. The voice of Christ hath a marvelous power over him above all things in the world; which appears by the effects of it: for he seeles, in hearing the word, first, such an estimation of it, as he acknowledgeth nothing like it for power and wisdom, 1 Cor. 1.23, 24▪ Secondly, he finds, at sometimes especially, such an assurance of the truth of his religion, and the doctrine he heareth, that he is fully established, and freed from his natural uncertainties about the true religion. Thirdly, the Word worketh in him spiritual senses, and very life from the dead, which he feels in all parts of his conversation, making conscience of his ways in all things, bewailing his frailties, and striving to be such as God would have him to be. Fourthly, it makes him to separate himself from the world, avoiding all needless society with the wicked, and exciting in him constant desires to use the world as if he used it not. Fifthly, much spiritual joy before the Lord, even then when in respect of outward things he is in much affliction. The most of these effects are noted 1 Thes. 1.4, 5.

3. By the image of the virtues of Christ in his heart, by new gifts in some measure: for when God calls a man, he reveals his Son in him▪ Gal. 1.15, 16. There is begotten in him a likeness of Christ: his very disposition is changed into the similitude of the virtues of Christ: God gives him a new heart, with the image of Christ stamped upon it; and he is like Christ in respect of lowliness of mind, and meekness, and contempt of the world, and love of God and the godly, mercy, wisdom patience, love of his very enemies, and desire to live without offense, and praying to God as to his Father.

Quest. But if Christians may know their calling, what should be the reason that so many Christians are so unsettled, and are not assured of their calling?

Answ. Distinguish of Christians: some are Christians in name and outward profession, but not in deed, being not at all converted, though they have the means of conversion: and this is the estate of the most men and women in all places. Now some are indeed converted, but are weak Christians, as it were infants that lie but in the cradle of religion.

Now for the first sort the answer is easy. They know not their calling, because they are not called▪ yea they are so far from knowing it, that they generally are offended at it, that we should teach that anybody can know his own calling certainly. Carnal Christians then know it not, because they have it not: and in particular, the causes why these Christians attain not assurance is, because they rest upon common hope of mercy in God: which house is but like the house of a Spider, and will give up the ghost when the evil day cometh upon them. And besides, they live in known sins, which they love and prefer before all things can be offered to them by the Gospel. Now it is impossible to have true assurance, and to lie at the same time in known gross sins without repentance. And further many Christians by their willful unteachablenesse, and incurablenesse in sinning, do so provoke God, that all means notwithstanding, yet those things that concern their peace are hidden from their eyes, Luke 19.42.

Now for the weak Christian, the causes of his want of assurance are such as these: sometimes ill opinions about assurance, either that it may not be had, contrary to the charge given, 2 Pet. 1.10. or if it be had, it will not be profitable, contrary to the reasons given before.

Sometimes it is their ignorance; they are so unexpert in the Scriptures, that, not discerning the frame of godliness in general, they can never tell when they fully know this or any other doctrine in particular. And this let is the stronger, when they smother their doubts, and will not ask the way, or seek resolution in things they understand not, especially in cases of their, own consciences.

In some Christians this want of assurance ariseth from mere slothfulness: though they be often called upon, and convinced, yet they return to their former carelessness, and will not be at the pains to use the directions given them for the settling of their hearts.

In some Christians it is a violent proneness in their natures, to take offense at such infirmities, or mistakings, as they observe in such as have professed religion b •• ore them: yea, sometimes they take offense at the libe • ty of those that are truly godly, though they abuse not their liberty. And this offense is sometimes so deadly, that they give way to the projects of renouncing of all religion, because they have observed such things in those that profess religion. As in the Primitive Church, many Christians took grievous offense at other Christians, for the use of their liberty in things indifferent, so as the Apostle was afraid they would fall away and perish in their scandals.

Lastly, some Christians are not settled, because when the evil day comes upon them they cast away their confidence, and strive to think that because God afflicteth them, therefore they are not his; being, for the present, uncapable of all those promises of Scripture, that make it clear, that God may afflict them, and not be displeased with them, and they may be his dear servants and children. They will not know that whom God loves he chastens, and that he is used to try his gold in the fire, and that whom God gives the greatest comforts, he usually sends great trials immediately after; as when Christ was honored with a voice from heaven at his baptism, and a visible descending of the holy Ghost upon him, he was by and by led into the wilderness to be tempted of the Devil. And Paul, after his revelation, was cast down almost into hell with temptations.

Thus of the knowledge of conversion and calling in general. Now in this Text is further imported, That a Christian may know the warrant of all his particular actions: for the true Christian goeth to the light, that it may be manifest that his works are wrought in God, John 3.22. and he walketh by rule, Gal. 6. and he makes the Word a light to his feet, and a lantern to his paths, Psal. 119. And this point greatly reproveth the carelessness of the most Christians, that are unresolved in the most actions of their lives, and live by false rules; as the example of others, or the conceits of their own heads, or their profit, or the like: They do not know their calling in seeing the warrant of all their courses; and therefore it is, that they live in strange offenses, and see not the danger. These walk in darkness, and know not whither they go. Now if any ask how they may attain to the knowledge of the rules for all their actions? I answer shortly, they must redeem the time, and study the Scriptures: for there only shall they find the right rules of all good conversation, John 5.39. 2 Tim. 3.15. Eph. 5.15. and withal, men must ask the way to Zion, Ier. 50.4, 5. They must make conscience to seek resolution and counsel of their Teachers especially: and in all this be sure they bring an humble heart, and a lowly mind; for God hath promised to teach the meek and the humble his ways.

To inherit blessing. ] The end of their calling is to inherit blessing. What things are contained in these words will appear by certain general observations, and by the particular unfolding of them.

In general, we may hence gather,

1 That God's people, or true Christians, are a blessed people, such as have a marvelous excellent estate above all men; none like them, Deut. 23.29. Let the righteous man dwell where he will, he is better than his neighbor: they are the only noble and excellent ones, Psal. 16.3. As God said of Job, so is it true of all them, none are as they, Job 2. They do not inherit that which is blessed only, but they inherit blessing. Every leaf of the Bible saith they are blessed; and the word in the Old Testament so translated signifies blessedness: all blessings are theirs. This would be a great comfort to true Christians that know their calling: nothing should dismay them: they should chide their souls if they be discouraged, as David did, Psal. 42. And the wicked men of this world should be asha • ed of their sottish blindness, that account godly men in a miserable case, or do any way vilify them. And weak Christians should pray earnestly to God, to show them the hope of their calling, Eph. 1.9. that they may be from their hearts persuaded of their happiness.

2. That God's Elect by nature are not in a blessed estate. They are called to it, not borne to it. It is a preferment they are advanced to by means of their receiving of the Gospel, and the sincerity of true religion. Their religion, not their parents or their own endeavors, helps them to it: by nature they are in a miserable case, both in respect of unholiness and unhappiness, Eph. 2.1, 2, 3, 12. Tit. 3.3. And this is fit for them to know, that they may be the more stirred up to magnify the free grace of God, and to love the Gospel, and that they may be the more humble in themselves, and strive to walk worthy of so excellent a calling, and use all means that God hath appointed, to increase more and more in blessing. And unregenerate men must likewise hence take notice, that they can never inherit blessing, unlesle they repent, for calling is the door of blessing.

3. That true Christians inherit nothing but blessing: there is no curse mingled withal. It will presently rise in men's minds, that many afflictions of all sorts befall them as well as others. But I answer, first, that all the malediction deserved by their sins was charged upon Christ, and he hath borne all the curse for them, Gal. 3. Isaiah 53. and so God's justice is satisfied, and their debt paid. Secondly, I may take advantage of the word Inherit, and that two ways: first, that though afflictions (which are properly rods for the wicked) may break in upon the lot of the righteous, yet they shall not rest there, Ps •• . 125.3. It is but for a little while that God can be angry with them, but he loves them with an everlasting love, Isaiah 54. They inherit not afflictions, though they have afflictions. Secondly they are called to inherit blessing: which imports further, That though during their minority in this world they may endure some hardship, yet when these heirs come to perfect age in heaven, then all affliction shall be cast into the Sea, and there shall be no curse, Rev. 22. Thirdly, I answer, that even their crosses are blessings: for as God can curse the very blessings of the wicked, so can he and doth bless the seeming curses of the godly. All shall work together for the best to them that love God, Rom. 2.28. All things are to be 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 ways:

1. From other men; and so the poor bless them for their charity. The blessing of him that is ready to perish many times comes upon them, Job 29.13. Their very loins bless them, Job 31.20. and their neighbors bless them for peace making, Mat. 5.8. and the godly bless them for their gifts of grace, and pray for God's blessings upon them, Psal. 134.3. and if they have any public employments for God in Church or Common-wealth, the ear that heareth them blesseth them, Job 29.11. And at sometimes God doth so guide and prosper the ways of his servants, that all sorts of men do acknowledge them for the seed which the Lord hath blessed, Isaiah 61.8.

2. From their own consciences: if the world at any time testify against him, or revile him; yea, if Devils and men set against him, yet he inherits this blessing, that his own conscience will witness for him to his singular joy, 2 Cor. 1.12. The daily encouragements of a good conscience are like a continual fea •• within.

3. From God; and so they have God's blessing certain: and this is a great inheritance, and hath so much happiness in it, as it should swallow up all the grievance of afflictions, and the contempts and scorns of the world. It is enough if we have God's blessing. Now that this point may be distinctly beaten out, we must understand, that true Christians may be said to inherit God's blessing, first, in a more restrained sense, and then in a more large sense. In a restrained sense blessing may here be taken for God's comfortable speaking: for 〈 in non-Latin alphabet 〉 properly signifies blessing by words, and so it answers to the coherence. If they will use good words to men, God will speak good words to them. And in this sense we may hence gather, That God's natural language to the called of Jesus Christ is blessing, or comfortable words. God will speak to his people peace, Psal. 84.5. and therefore he gives a charge to his Ministers to speak comfortably to Jerusalem, Isaiah 40.1, 2. Secondly, that God's Elect never find this till they have their calling. Thirdly, that it is a great inheritance in this life to have God to speak well to us. Fourthly, that if the fault be not in us, we shall never have God speak otherwise. It is our inheritance, to comfort us against all the miseries of life. And therefore Ministers that are the mouth of God should study 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 speaks to men. And those Ministers have a great account to make, that set themselves to speak disgracefully and terribly to such as fear God, striving to discourage their hearts, and to strengthen the hands of the wicked. Thus of the restrained sense: only 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 God's good word for them in their absence. Thus God speaks excellently in the praise of Job to the Devil, before the Angels, Job 1. & 2. and thus he can speak in the consciences of the greatest on earth in praise of his people, as Isaiah 41.9.

Now in the general sense, God's people enjoy this blessing many ways; and that both in this life, and in the life to come. In this life they have his blessing,

1. In temporal things of all sorts: he makes the earth bless them, and the heavens, and the waters, Gen. 49.25. he blesseth them in the City, and in the field, in the fruit of their bodies, and of the ground, and of their cattle, in their basket, and in their store, when they come in, and when they go 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 bless all the work 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 fair portion, and a good blessing, because that they have is blessed, both in the original of it, and in the nature of it, and in the use of it, and in their right to it.

2. In the means 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 God's people do receive showers of blessing: every powerful 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 spiritual blessings in heavenly things. A poor Christian carrieth about with him in his heart more treasure than all the Monarchs of the world (being not true Christians) can any way possess or command, Eph. 1.3.

Thus of God's 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 think of the power of these words of Christ at the last day, Come ye blessed of my Father, inherit the kingdom 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 rejoice in their fathers blessing all their days: and the rather, if they consider that God's blessing, as a Father, is better than the blessing of any earthly father; for an earthly fathers blessingis most an end but verbal, in words; God's blessing is real, indeeds. A father on earth cannot derive blessing to his child from himself, but from God; whereas God's blessing is from himself. Besides, if an earthly father would bless his child, 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 God's blessing cannot be lost, he will bless with everlasting mercy.

Secondly, such as yet enjoy not the privilege of God's called ones, should be greatly stirred up with desire to get this blessing, even to have God's blessing. Let no man be profane like Esau, to contemn God's blessing, but seek it while it may be had, Heb. 12.17.

Quest. But what should we do to get God's blessing?

Answ. First, you must diligently resort to God's house: for there God hath commanded the blessing, Psal. 133.3. and be careful and attentive hearers of God's Word: for the ground that drinketh in the rain receiveth a blessing from God, Heb. 6.7. the rain of instruction must soake into your hearts.

2. You must turn you everyone from all your transgres • ie •• if you will have God's blessing in his Son Jesus, Acts 3.26. without found repentance God's blessing will not be had. Men must not think to get God's blessing, and do after the things they do now a days, everyone that • h •• is right in his own eyes, Deut. 12.7,8.

Finally, we must be all such as fear God truly, Psal. 115.13. and such as will not lift up their souls to follow vanity, but get clean hands, and a pure heart; for such only shall receive the blessing from the Lord, and righteousness from the God of their salvation, Psal. 24.4, 5. and to this end we must carefully hearken to God's voice, and observe to do all that he comm •• death us, Deut. 15.4, 5, 6.

Lastly, God's own children, that have felt the comfort of God's blessing, must be admonished to carry themselves so, as they may grow in the comforts of it more and more. And to this end,

1. They must daily ask God blessing, and by their daily prayers let the Lord know that they make more account of his blessing, than any children of earthly parents can do of their fathers blessings.

2. Since they have such showers of blessing in God's house daily, they especially should be like good ground, so to drink in the spiritual rain, that the fruits of it may appear in their lives, in all piety, and mercy, and righteousness, Heb. 6.7.

3. Since they know the worth of God's blessing, they should learn of Abraham to command their servants, and their children, and their households to fear God, and to live righteously, that so they may be a means to help them also to this great happiness of inheriting God's blessing, Gen. 18.18,19.

4. If they be put to it, to deny themselves in things most dear to them, for the glory of God, they shall approve themselves, as Abraham did in offering up Isaac, to be such indeed as do fear God, and esteem his favor above all things, Gen 22.17, 18.

Verse 10.

For he that will love life, and see good days, let him refrain his tongue from evil, and his lips, that they speak no guile.

Verse 11.

Let him eschew evil, and do good, &c.

THus of the first reason, taken from the condition of God's servants, as they are heirs of blessing. In these words is contained the second reason, taken from Prophetical testimony: David long since taught the same doctrine Saint Peter now doth, and gave the same advice in effect: for he had shown, That if a man would live a quiet and contented life, free from troubles and mischief, he must then take heed of all reviling and evil-speaking, and avoid all things might offend either the godly or the wicked: all things, I say, that are evil; and must labor after all courses of peace, and mercy, and well-doing: and then God would be a protector of such godly and careful men, and he would recompense upon the wicked all the wrongs they do to his servants. This is the sum of the meaning of these words.

In the words (for the order of them) observe three things:

1. The persons advised or charged by the Prophet David, viz. such as would needs love life, and to see good and quiet days.

2. The duties charged upon them, as the means to attain what they desired: and so he shows what they must avoid, and what they must do. They must avoid, in particular, an evil tongue; and in general, an evil and injurious life. And contrariwise, for what they must do; in general, they must do good; and in particular, seek peace, ver. 10, 11.

3. The reason of his advice: and that is taken from the nature of God, and his disposition, both towards the godly, and amongst the wicked, ver. 12.

From the general consideration of all the words we may gather, That a great part of the miseries of life might be avoided, if men would be advised and ruled. Most men and women may thank themselves for the unquietness and distress they live in. And this will appear if we consider of either their crosses, or their temptations, or their corruptions, which are the things only that can distress life.

As for the crosses, it is manifest by experience, that the most people suffer for their ownefolly, and such things as might have been avoided. Their discontentments arise, either from their rash matches in the estate of life they are in, or from vain jangling in idle opinions, or from their rash and perverse words, or from their willful neglect of easy rules of good behavior in the family, or the like. Take but the directions here given. If men did refrain their tongues from evil-speaking, by censure, or reproaches, or slander, orfrandulent words, and that men did avoid injurious courses, or gross crimes; and withal, if men did strive to do all the good they could to all sorts of men: and finally, if men would use all lawful means to preserve peace, and to avoid contumely, how quiet might the lives of the most people be? Again, let a Christian consider of his corruptions, which at sometimes so trouble himself and others: doth not his own conscience know, that if he would constantly pray against them, and be sure to be circumspect in his carriage, how certainly, and how soon he might be delivered from the power of any sin? And for his infirmities, with how little labor might he store his head with comfortable places of Scripture, that might support him against the sense of his daily frailties? And for temptations of Satan, that so extremely molest some few Christians, how might they have been either avoided, or borne with more quiet? Some Christians tempt the Devil to tempt them, by their solitariness, or idleness, or security, or willful nourishing of pride and vanity in themselves, or by a careless living without assurance of faith. And when temptations are upon them, and they are truly humbled under them, how do some Christians willfully refuse consolation, and limit God, so as never to be quiet till the temptation be removed, though the Lord himself answer them, that his grace shall be sufficient for them? The Use should be therefore to warn all men that would live quietly and comfortably, to awaken to the care of their duty, and to study the rules given them out of the Word of God: for let them be assured, till they make conscience of living by rule, it will never be better with them.

Again, in that St. Peter and the Prophet David agree so right in judgment concerning the practice of true Christians, it shows, That the rules of holy life have been the same in all ages of the world, before the Law, and under the Law, and now under the Gospel. We may see by the carriage of holy men before the Law, that they walked by such rules as these:and the reason is, because the rules of a religious and virtuous life were in the mind of God from all eternity, and so given to men from the beginning; and cannot change, in as much as God is unchangeable in the forms of things. And this point may show us how hard the world is to learn, in that these lessons have been taught from the beginning, and yet the most men have not learned them. And besides, godly Christians should be encouraged to live by rule, and to walk circumspectly, seeing this is no harder a task required of them, than what hath been required in all ages.

Thirdly, it is worth the observing, who the persons are that give this counsel, to strive as well as we can to live out of trouble, and to lead a quiet life. They were two great Champions that had endured a world of troubles themselves, Peter I mean, and David, and yet we see they press other men to seek to live as quietly as is possible: and thus did Paul do also, 1 Tim. 2.2. 1 Thes. 4.11. Heb. 12.11. Now one main reason why they do so, is, because they themselves did feel by experience how unable they were to beat crosses, when they fell upon them. It was this Peter that denied his Master, upon the very sight (as it were) of adversaries: and it was this David that gave this advice, after himself had changed his behavior before A • im • lech, as you may see by the title of the Psalm. Which should teach us to be thankful for that public or private quietness any of us do enjoy: and besides, it should warn those unruly froward Christians, that live not in quiet, either at home or abroad, to repent and amend their words and works. They cannot imagine what singular comfort and contentment they withhold from their own lives, and the lives of others. If they did but know how much God abhor • s a froward Christian, they would be more afraid than they are.

Thus of the general observations. The first part concerns the persons that are exhorted; and they are described by two forms of speech; the one, such as will love life; the other, such as would see good days.

If any man will love life. ] From this form of speech three things may be observed.

Doct. 1. That men by nature are prone to the love of life: and so prone, that the most men will break all bounds, and will love life, whatsoever be said to them, or done to them. This is a point so sensibly felt by the experience of the most that hear it, that it needs no proof. If any man ask what the reason should be why there is such an inordinate love of life in the most: many things may be answered. The first cause of it is the general corruption of nature in the most men, which came in by sin. To love it self is nature, but to love life so pertinaciously is from degeneration, and the great abasement of the nature of man, that cannot now move it self towards the perfection of it self: for unto the godly the change of life is an alteration that brings perfection. Secondly, ignorance and unbelief is the cause of it. If men did know and believe those glorious things God speaks of a better life, they would loath this present life, and long to be in heaven. Thirdly, the cause in many is, that their hearts are engaged upon such perplexed and intricate projects, about profit, or pleasure, or greatness in the world, that they are not at leisure to examine the reasons of the love of life: the heart of man is usually oppressed with someone or other of these projects. Fourthly, in all sorts of people there is such an in •• rabble inconsideration, that no warning from the Word or works of God, no experience of their own or other men's, can force them to a serious and constant meditation of the things concern their true happiness. Fifthly, the love of life ariseth in the most from the Idols of their hearts. There is one thing or other that they have set their hearts upon in a vicious manner: and this unreasonable love of their particular sins doth hold them down in bondage to this present life, and so cannot be cured of the disease till they repent of their beloved sins. And the guiltiness of their consciences makes them afraid of death and judgment, and to embrace this present life upon any conditions. And in godly people this inordinate love of life ariseth from the defect of particular repentance for it. Thus of the first point.

Doct. 2. Men have cause to take off their affections, and not to be so desperately bent to the love of this present life. This is a point very profitable to be urged, and most men and women have need of it: and therefore I will show more largely the reasons why we should not love life, or not so inordinately as to be unwilling to leave it upon any terms.

The first reason may be taken from the commandment of Christ, who gives this charge to all that will be his Disciples, that they must not love life. As they must deny themselves in other things, so in this particular. And be so gives this in charge, as he seems to threaten them with the loss of life if they love it, so Luk. 17.33. John. 12.25.

The second reason may be taken from the example of the godly, that have not loved life. Job detested life, Job • . Solomon tells of a multitude of occasions that he had to hate life, in his book of Ecclesiastes : and a multitude of godly men have shown the proof of it, in laying down their lives willingly, when they have been cal ••• to it. Act. 20.24. Phil. 2.20. Heb. 11.35, 37.

The third reason may be taken from the consideration of life in it self, both in the nature of it, and in the end of it: for the nature of it, it is but a wind, or a vapor, James 4. so mean a thing, that no man can well tell how to describe it perfectly; which is the greater wonder, that it should get the love of all the world, and yet nobody knows what it is he loves. And for the end of it, it is not in the power of man to number his own days, God hath set an appointed time for every man's death: and though they love life never so much, they cannot hold it beyond that time, Job 7.1. And besides, our times are so hid, that a man cannot be sure of a month, a week, a day, an hour, and shall our hearts be so bewitched with that which we know not how long we shall enjoy? Job 24.1. and the rather, because there are so many ways for life to go out at, though but one way to come in. And further, we can find no means that hath sufficient power to make a man live. God hath so reserved the power of life in his own hands, that none of the means we use to preserve life can do it, to make it hold out for a moment, if God do not from above give special assistance. Man liveth not by bread, Mat. 4. and if a man had abundance of all worldly things, yet a man's life consisteth not in that, Luke 12.15. &c.

The fourth reason may be taken from the profession of a Christian, or his state, or relative calling, or condition in this life. First, we are Christ's spiritual soldiers. Now men that go to war, entangle not themselves with the things of this life, that they may please them that have chosen them to be soldiers, 2 Tim. 2.4. Secondly, we are pilgrims and strangers in this life, and therefore nothing should be more easy to us, than to be weary of the present condition, and to long to be at home. Thus did the Patriarchs, Heb. 11.13. Thirdly, in this life we are but poor cottagers, that dwell in poor houses of clay; and shall we love to be here rather than in those eternal mansions? 2 Cor. 5.1. John. 14.2.

The fifth reason may be taken from the sins of life. Even sin is a disease, and a loathsome contagious one. Now then see what life is; thou thyself hast innumerable sins, and there is no man alive that sinneth not in the whole world. Now if every man have innumerable contagious diseases, what a loathsome pest-house is this world to live in? The thoughts of a man can reach to the depth and length of this argument, but inconsideration buries all wholesome counsel and motives. But besides this respect of sin, a Christian finds from his own sins, if there were none else in the world, great cause to be weary of life, first, because sin argues the imperfection of his nature both in soul and body; and so long as he is in this sinful life, he can never have a perfect nature: now a man that loves himself, for this reason would never love life, Rom. 7.23. Secondly, because sin is an offense to God: now a child of God should therefore loath life, because by sinning be doth injury to God his merciful Father: and in the most holy Christians this argument hath extraordinary force.

The sixth reason may be taken from the crosses of life. Hath not every day his grief? Is there any estate or degree of men free from them? Are not those whom God loves corrected? yea, and perhaps more than other men. Seriously think of what thou dost suffer in thy particular. What diseases or infirmities are in thy body? What unquietness and vexation dost thou suffer in the house where thou livest? What crosses do follow or fear thee in thy calling? Yea, doth not thy religion breed thee trouble? If the reproaches and oppositions be considered of which godly men sometimes suffer, we might say with the Apostle, Of all men they are most miserable, 1 Cor. 15.19. Paul saith, he was a man crucified while he lived, Gal. 2.20. and did always in his body carry about the dying of the Lord Jesus, 2 Cor. 4.10. Besides, consider of the danger of what may come upon thee in life. What if war come, or the pestilence, or sudden poverty that cannot be cured, or with fearful diseases that will fill thee with horrible pain? Nay, what if thou shouldest fall into some shameful fault? Oh, what were the misery would follow upon it!

The seventh reason may be taken from the extreme vanity of those things that seem to be felicities in life: all the things in life, that with any color of reason can be made objects of thy love, are either the people of the world, or the commodities of the world.

Now for the first of these: thou hast no reason to be in love with life, for the people of the world with whom thou livest: for,

1. Amongst all the thousands of men and women thou seest in the world, it may be there is scarce one that loveth thee entirely, scarce one from whom thou mayest enjoy delight or comfort. They are poor things thou canst have from the rest, whether they be neighbors or strangers. More than thou givest thou shalt not receive, unless it be in poor complements of salutations, and ceremonies of life.

2. If thou didst excel in the privilege of being loved by friends, kindred, wife, or children, yet reckon how small a portion of thy life is refreshed from them: there is sometimes more delight in one poor dream, than will be had this way in a long time.

3. Think of it what changes and losses thou dost or mayest suffer, if there were anything worthy thy love in friendship or acquaintance: thy friends may be daily lost, either by the change of their mind from thee, or by distance in habitation, or by death; and the pleasure is had by thy acquaintance, is made not worth the having, either by interruption, or by discord, and taking of offense, or want of power or will to help when thou hast most need.

4. Who would not hate life for this very reason which I now give? Let a man consider by experience in all others how little the world cares for him. If thou wert to die what would the world care, or almost any in the world? Let it be thy wife, children, neighbors, hearers, dearest friends, yea, thy religious friends, what would any of these care for thy death? Look not at their words, but note it in their deeds. How few will be sorry for thee? or for how short a time? and how soon wilt thou be clean forgotten? or how poor a thing is the greatest memory any man hath when he is dead? Dost thou live to hear this, and yet wilt be so mad as to love life, for the love thou bearest to any other?

5. The evil thou sufferest from the world is greater than the good thou canst get by it: think of the reproaches, injuries, oppositions, contempts, persecutions, infections thou mayest find from unreasonable men. How many thousand would triumph over thy poor fame, if thy feet do but slip.

Lastly, the company thou shalt have of Angels, and spirits of just men in another world, should make thee loathe all these things in this life, whether thou respect number, or power, or dearness in friends, even in such as must be companions of thy life: and therefore for the company that is in the world thou hast no reason to love life.

The commodities of the world are lands, houses, money, honor, credit, beauty, pleasure, and the like: now m • n have no cause to be so in love with these, if they consider,

1. How small a portion they have of these. If a man had won the whole world and the glory of it, yet it were not worth the having if he must lose his own soul. May,if it were all had upon the best conditions, yet it would not make a man truly happy; and therefore much less these silly parcels of the world we can attain to, Eccles. 1.3.

2. These are all common things, and that in two respects: first, there is nothing now new to be had, which hath not been had heretofore ordinarily. What is now, hath been before, and will be afterwards. Thou canst enjoy no felicity of life that can be proper to thyself, Eccles. 1.9, 10. & 3.15. And then further, all these things a fool may enjoy as well as a wise man, and a wicked man as well as a godly man. A man shall never know love or hatred by these things, for they fall alike to all sorts of men, Eccles. 2.14.

3. All things are full of labor, who can utter it? If men do reckon the pains, and care, and unquietness, and weariness they are put to about the getting, or keeping, or using of these things, they would find little cause to love them; especially, considering that unto the use of the most of these is required a daily labor with toile, that men that possess these things cannot possess themselves, they are so overburthened with the cares and labors of life, Eccles. 1.8.

4. If a man had never so much of these things, yet they cannot satisfy him; his soul will not be filled with good. The eye is not satisfied with seeing, nor the ear with hearing. He that loveth silver shall not be satisfied with silver. Man walketh in a vain shadow, and disquieteth himself in vain, Eccles. 1.9. & 5.10. Psal. 39. A shadow is something in appearance, but nothing in substance, if a man would seek to clasp it, or receive it to himself.

5. All these things are transitory, and uncertain, and mutable: which may be considered of three ways: First, if thou love these things, thou art not sure thou canst keep them, they may be lost suddenly and fearfully: for either they may wear out of themselves, or they may be taken from thee; they are liable to vanity in themselves, or to violence from others, Mat. 6.19, 20. 1 Pet. 1.24. Secondly, if thou be sure to enjoy them, yet they will be suddenly lost to thee, because thou canst not make thy heart to take delight in the same things still; for not only the world passeth away, but the lusts thereof also, 1 John 2.15. Eccles. 6.1, 7. & 9.3. Thirdly, if neither of these befall thee, yet thou art mortal, thou must be taken from them, and thy life is short like a dream, and passeth away like the wind; and thou art but a stranger and pilgrim here, and thou must carry nothing out of the world, but in all points, as thou earnest in to the world, so must thou go hence, Psal. 90. Job 7.7. Eccles. 5.13, 14, 15. All flesh is grass, Isaiah 40.6.

6. That a man may receive much hurt from them: they may steal away our hearts from God. The amity of the world is the enmity with God, James 4. They are like pitch to de •• le: there is a snare and temptation in all of them; they fill men's hearts with foolish and noisome lusts, and a man may damn his soul for too much loving of them, 1 Tim. 6.9. Phil. 3.18. and they may serve to witness against a man at the day of judgment, James 5.1.

Lastly, consider that there is no comparison between the commodities of this life, and the commodities of the life to come. There are rivers of pleasures for evermore, Psal. 16. ult. There are Crowns of honor and glory, such as will neither be held with envy, nor lost with infamy; there shall men possess enduring substance, Heb. 11. treasures not liable either to vanity or violence, Mat. 6.20. an inhe • it ••• e immortal and und ••• led, and that withereth not, and lieth in heaven, 1 Pet. 1.3, 4. Thus of 〈◊〉 second doctrine.

A third Doctrine may be gathered out of these words, and that is, That in some cases there is a permission of the love of life. In that he gives rules to such as will love life, it imports, That God is contented to suffer or tolerate that humor in men. Now this toleration may be considered of as it is granted to some men, or as it extends in some sort to all sorts of men. Some men that are high in place, and have public employments, and are about some special service for the glory of God, and good of the Church or Commonwealth; in these men the desire to live longer, in it self is not sinful: this was the case of David and Hezekiah. Now further, unto all sorts of men the Lord doth allow a certain kind of liking of life, so as they observe such cautions and rules as he appoints; as namely, that the cares of this life hinder not the preparation for death, or the provision for a better life; and withal, that they limit not God for the time of life, but be willing to die when God calls for their lives.

Now for a conclusion to this point. I would advise those that have such a mind to live here, to look to certain rules which will prevail with God to grant them long life, if anything will prevail: as first, they must be exhorted to take heed of overmuch desire of life, they must moderate their desires after life. If they could once attain to it, to be content to die when God will, it may be they should find life prolonged, according to that of our Savior, He that will lose his life shall find it. Secondly, such as have Parents in nature or religion must be very careful to give them due honor, for to such God hath promised long life in the fifth Commandment. Thirdly, godliness hath the promises of this present life, as well as of the life to come; and therefore ever the more godly we are in all manner of conversation, the longer we may be likely to live: and contrariwise, a profane man hath no assurance to live out half his days. Thus of the first form of speech.

The second form of speech, by which the persons he adviseth are described, are, such as will see good days.

And see good days. ] Before I come to the observations, here is work of large inquiry and consideration about the sense: for these words import, That in the life of man there be some good days, and some evil days. Physicians tell us in their profession of some days in the year that be good days, and some that be evil days for their directions: and superstitious and idle people in the world tell us that there are some good days to begin businesses in, and some evil. It seems here the Prophet David, in Theological contemplation, finds that in the life of man some days be good, and some be evil. This would be inquired into. And that we may find out which be good days, we must first inquire which be evil days, and that by Scripture account. And that we may distinctly understand this, we must inquire which be evil days,

• 1. For wicked men.
• 2. For godly men.

The days of wicked men must be considered more generally, or more specially: generally, all the days of the wicked are evil, both because he is a transgressor every day, and because the curse of God is upon him all his days, even then when he lives longest, and enjoys most prosperous times, Isaiah 65.20. Every day the wrath of God hangeth over his head, and every day God judgeth him, Psal. 7. either in soul, or body, or name, or estate; either by with-holding his blessings, or by mingling the curse with the good things he enjoyeth, Psal. 7 • .33. as the Israelites under censure of death from God.

More specially, the days of the wicked man are evil, either in this life, or after this life. In this life his days are evil in two special senses; either in respect of the shortening of them, or in respect of the afflicting of them. It is a special evil to some wicked men, that their days on earth are shortened. Some men live not out half their days, and die in the midst of their days, Psal. 55.24. Ier. 17.11. and so it is a curse that his days are few, Psal. 109.8. Eccles. 8.13. Again, the days of wicked men are said to be evil, in respect of some special judgments of God to be poured out upon them for their sins. These days are called the days of God's wrath and anger, and days of God's visitation, Isaiah 10.3. the day of vengeance, Isaiah 61.2. which God proclaims against all wicked men; and by an excellency, The evil day, Amos 6.3. And these days are in special called the days of wicked men: and they are theirs, because properly no day is theirs till it be evil, Ier. 50.31. After this life comes that most special evil day, even that day of eternal misery in hell; of which Solomon said, God made the wicked for the day of evil, Pro. 16.4.

This doctrine of their evil days should much astright wicked men, not only with the consideration of what they suffer now, but of what they are liable to in the days to come. Little do they dream of the misery may befall them such days may come as will burst their hearts with exquisite grief, their hearts shall not be able to endure, Ezek. 22.14. & therefore they should take heed of putting far from them the evil day, Amos 6.3. and in time repent, and reconcile themselves to God in Jesus Christ, that they may prevent the evil days may yet fall upon them, and know that their uncircumcised heart is the cause of all the evil brought, or to be brought upon them, Ier. 9. ult. Thus of evil days in the life of the wicked.

The godly man's days are evil divers ways:

1. The days of spiritual famine are evil days: when a man cannot enjoy the means of salvation in the life and power of them. In this case David said, his tears were his meat day and night, Psal. 42.2.

2. The days in which God is displeased with them, or hideth himself, so as he will not hear their prayers, or not let them discern it. These are bitter days to the godly, Psal. 102.2, 3. & 90.9.

3. Daies of temptation, in which they are to wrestle with principalities and powers, are evil days, Eph 6.

4. All days of trouble are in some respect evil days, Psal. 49.5. & 50.14. & 41.1, 2. especially those days are evil, when the Lord turns 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 himself will not appear to help them, Psal. 102.8, 10, 11. Isaiah 37.3. and most of all, when the just man seemeth to perish in his righteousness, Eccles. 7.15.

But yet here is a great deal of difference between the evil days of godly men, and the evil days of wicked men; because God sanctifies the evil of his days 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 evil, if he call upon him, Psal. 50.15. yea, though his troubles seem desperate, Ier. 30.7. Thirdly, though God may seem to delay for a time, yet he will make haste to perform his deliverance: After two days he will return, and the third day he will revive them, Hos. 6.3. Fourthly, God will make them glad, according to the days he hath afflicted them; he will make them amends for all their evil days, Psal. 90.15.

To conclude this point. There be days that are called evil, which are common both to good and bad▪ and such are the days of old age, Eccles. 12.1. when the Sun, Moon, and Stars are darkened, that is, all sense of prosperity is removed, and the infirmities of old age come thick one upon another, like clouds after rain, ver. 2. when the arms, which are the keepers of the house, shake; and the thighs 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 eyes, which are the windows of the body, grow dark, ver. 3. when the doors shall be shut in the streets, that is, when upon the loss of his appetite he shall have no delight in anything at home, nor mind to go abroad, but his own 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 music of any kind, as Barzillai said: When they shall be afraid of every straw in their way, they shall go so weakly, and their Almond tree shall flourish, that is, their heads shall be white as the blossoms of the Almond; and they shall be so sore, that a very Grasshopper shall be a burden to them; to touch them shall 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 near, 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 be loosened, that is, the marrow of their backs be consumed; and their golden Ewer, which is the brain-pan, be broke; and so will the Pitcher at the Well, that is, the veins at the liver; and so will the Wheel at the Cistern be broken, that is, the head which draws 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 days that be evil days. Now it remains that we inquire which be good days; and so we shall find that there be days that be good, in the judgment of the inward man, and sometimes days that be good, in the judgment of the outward man. Only thus much we must know, that, in the first sense, none enjoy good days but good men. Now good days in the sense of the Scripture must be considered, either in general, or in particular.

In general: and so, first, all the days of Christ, after he is revealed in a Christian, are good days: and so all the days of a true Christian, from his conversion to his death, are good days. Which appears thus: Saint Paul saith, that Christ is our Passover, and the Passover is a feast which we must keep, 1 Cor. 5.8. and such high festival days are good days; especially the first and last days of the Passover were good days, in a special solemnity, that is, the day of thy conversion to spiritual life, and the day of thy death, which is the beginning of the day of eternal life. Secondly, all the days in which Christians enjoy the preaching of the Gospel in the power of it, and other ordinances of Christ in their glory, all these days be good days, for they are days in which God makes rich feasts unto all Nations, as is effectually described in the Allegory, Isaiah 25.8. Thus David saith, One day in God's courts is better than a thousand any were else, Ps. 84.10. The righteous flourish when Christ comes down upon their souls, as rain upon the mown grass, Ps 72.6, 7. Thirdly, those be good days in which we see the Church of God in general to prosper; when God keeps his Church as his vineyard, & waters it every moment, and watcheth it night & day, and destroyeth everything that might annoy it.

In particular, a Christian finds divers sorts of good days: as first, the Sabbath days well sanctified, are good days, above all other days of the week, when his body enjoys rest, and his soul is blessed, according to God's promise, with spiritual rest and grace in Jesus Christ. Secondly, the days in which the soul of a Christian after sin, and the judgment of God for it, is humbled soundly, and anew admitted into God's presence, and reconciled to God: those days, when God entertains the repenting sinner that prays unto him, especially at the first reconciliation, are wonderful good days, Job 33.25, 26. with the coherence, & 36.11. Psal. 90.14. Luke 4.21. with Isaiah 61.1, 2, 10.

Thirdly, all the days in which a Christian thrives and prospers in the knowledge of God's Word, and grows in the spiritual understanding in the mysteries of God's kingdom, are all good days; for this knowledge is that wisdom Solomon speaks of, which makes a man so happy, Pro. 3.18. & 2, 16.

Thus of the good days that are so in the judgment of the inward man. God is pleased also to grant such good days, as are, or ought to be so accounted in the judgment of the outward man: and so,

First, the days of youth, in which a man hath strength of body, and vigor of mind, to fit him not only for the comforts of life, but for the service of his Creator, are good days, Eccles. 12.1. it being a blessed thing to bear God's yoke in a man's youth.

Secondly, the days of special prosperity in the world, which sometime God grants unto his people, are also good days: when God gives his people abundance of blessings in their families and estates, and withal, public honor and respect with all sorts, even the great ones of the world; as was in the case of Job, which he describes in the whole 29th. Chapter of his book: but then it must have this indeed, that in this prosperity the godly man be employed in all well-doing, and get himself honor by the flourishing of his gifts and good works, as is shown in that Chapter by Job.

Thirdly, such days in which a man enjoys a quiet estate, free from all trouble, or vexation, or contumely, at home or abroad, being free from God's afflicting hand, or man's injurious dealing, are good days; and such as perhaps are specially meant in this place.

Thus of the sense of the words. Divers Doctrines may be observed from hence.

1. That the days of men usually are evil; which is true, not only of the wicked, but of the godly also. This Jacob said long ago, his days were few and evil, Gen. 47.9. but of this point before. Only this may serve for great reproof of those that so little mind a better life, and so willingly love this life, that though they live in much misery, are loath to think of dying, and make no conscience to provide for a better life.

2. It is evident from hence, that the life of man is but short; whether he live happily or miserably, yet his life is reckoned by days, not by longer measures, of purpose to signify the shortness of our lives. This is expressly affirmed in other Scriptures, Job 10.20. Job saith, his days were few; and of all men that are borne of women, that they have but a short time to live, Job 7.1. And this is resembled by divers similitudes: so our life is compared to a Weavers shuttle, Job 7.6. to a Post for swift running out, Job. 9.25. to the grass of the field, Job 7.12. Isaiah 40.6. to an hand breadth, so as he saith his age is as nothing, Psal. 39.5. to a watch in the night, Psal. 90.4. to a sleep, ver. 5. to a tale that is told. ver. 9.

Thus the life of man is said to be short, either as he is in God's sight, with whom a thousand years are but as yesterday, when it is past, Psal. 90.4. or in his own account, if he measure time to come, as he measures time past: and in plain reckoning, let the life of man be improved according to man's utmost strength, ordinarily a man's years are threescore and ten, and if he live to fourscore, it is but labor and sorrow to him, Psal. 90.

Quest. But what should be the cause that men's lives are so short?

Answ. If there were no other cause but the will of him that hath the disposing of the times and seasons in his own power, yet that might satisfy us; but we may guess at other causes, as both the mercy and justice of God. This world is so bad to the godly, that it is God's mercy to take them quickly out of it: and contrariwise, it is so good to the wicked (considering their desects) that it is justice in God to take them hence, and send them to their own place, which is hell. Besides, many men bring speedy death upon themselves by their own ill courses, or by sinning against their own bodies by lewd courses, and by eating up their own hearts with worldly cares and sorrows, or by living in any gross sin▪ to provoke God to cut them off, or by falling into such disorder, as the Magistrate cuts them off, or by laying of violent hands upon themselves, or by getting their goods unlawfully, to bring upon themselves that curse, Ier. 17 11. Finally, in this last age of the world there may be this reason assigned, that the Lord makes haste to have the number of his Elect fulfilled, and therefore he dispatcheth away the generations one after another, and so shortneth the days of man, for his Elect sake.

Now for the Uses. Are our lives so short? then it should teach us divers lessons:

1. To pray God to make us able to think so, and so to number our days, that we may not make any reckoning of any long continuance here, Psal. 39. 3. & 90.12.

2. To make haste and dispatch our repentance, and all the businesses that concern our sound reconciliation, and so to walk while we have the light, and to use all good means while we enjoy them.

3. To redeem the time, and save as much of it as we can, for the uses of a better life, Eph. 5. and to work the harder, to fulfill thy measure, and dispatch that task God hath set thee to do.

4. To lay fast hold upon eternal life, 1 Tim. 6. and to make that sure.

5. Every day to provide for our departure; even all the days of our appointed time to wait when our changing shall come, Job 14.14.