A Commentary on 1 Peter 1-3, Exposition of chapter 3 · Exposition of verse 8
Vers. 9.
Not rendring evill for evill, or railing for railing: but contrariwise, blessing, knowing that ye are thereunto called, that ye should inherit a blessing.
REnder not evill for evill.) Now followes 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 wee be not provoked by them to revenge or reviling. Where observe,
1. That wicked men are naturally bent to doe evill, and to be injurious, and to revile others, especially the godly, Psalm. 36.3, 4. Destruction and misery are in their waies, and the way of peace they have not knowne: and their throat is an open sepulchre, their mouthes are full of cursing and bitternesse, the poyson of Aspes is under their lippes, 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 looke for it, to be abused and reproached: they may thinke to live safely in a wildernesse, as well as to live without receiving injury from carnall and profane men. God can restraine the very Lyons that they should not fall upon Daniel, and hee can cast a feare upon the wicked, that they shall not attempt injury against the godly: but though God doe thus at sometimes, yet he will not be bound alwaies to doe it. Secondly, this should teach such as desire to live in safety, to avoid all needlesse conversation with the wicked: for though at the first thou mightest thinke they were of faire carriage, and would doe no wrong, yet after a time they will shew their nature; especially if they see they cannot draw thee to run with them into the same excesse of sinning. And thirdly, as any desire to have evidence to their owne soules, that they are become new creatures, and have new natures, so they should shew the proofe of it hereby, viz. by avoiding all injurious courses, and reproachfull and bitter words.
2 All private revenge is forbidden; for it is unlawfull to render evill for evill. 2 Thes. 5.15. the Apostle saith, See that no man recompence unto any man evill for evill. Note there three things: first, that hee gives this as a speciall charge, as a thing most hatefull or ill-beseeming a Christian. Secondly, what he saith, No man must doe it: Great men have no more liberty by private quarrels to revenge their dishonour or hurt, than meane men. Thirdly, that he saith, To no man: wee must not render evill to any man, of any religion, condition, or estate, whatsoever the injurie bee. So Rom▪ 12.17. the like charge is given, and two excellent reasons against private revenge: One, because vengeance belongs to God onelyonly: it is his office. And it is best God should revenge, because he gives recompence to every transgression: and besides, he gives a just recompence, Heb. 2.2. whereas men that will perform their owne revenge, give or seeke many times an unequall revenge; as when our Gallants will have blood for a reproach: this is not equall, that a mans 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 seeke; but rather the contrary. Gods vengeance falls upon them for taking his office out of his hands, as many of those that seeke the bloud of others in revenge lose their owne, 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 evill, but overcome evill with goodnesse: which words import, That he is over com…, and hath lost his honour, that will revenge: and contrariwise, he doth overcome that will render good for evill. If this point were seriously considered, it would mightily subdue that unruly pride and passion… that discovers it selfe in the most men: and it doth directly prove that Duels or single combats are simply unlawfull and intolerable in any well governed Common-wealth, and should warne all Christians to take heed of allowing themselves in the desires or projects of revenge. Nor is their sin the lesse that seeke 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 neighbours: what brawling and scoulding from day to day? and also in the case of religion, how doe they continually reproach and slander the true Christians? so in family affaires, with what disgracefull and hatefull termes are all the businesses (almost) of the household dispatch? But of this I spake before.
2. That reviling and railing is a very hatefull sin. It is here accounted a great suffering to suffer reviling. Our Saviour reckons it murther in his exposition of the sixt Commandement, Mat▪ 5. And if godly men be reviled, it is termed blasphemie in divers places of Scripture in the Originall. It proceeds from vile and base natures, Heb. 12.14, 15. Iames 1.21. & 3.9. Gods spirit is a Spirit of meeknesse, and evill words corrupt good manners, 1 Cor. 15.16.
The Use is therefore for great reproofe and shame to all those that are guilty of this sin, especially such as have their mouthes full of cursing and bitternesse, Rom. 3.14. and such as revile men for this very reason, because they follow goodnesse, calling good evill, Esay 5.20, 21. 1 Pet. 4.5. and such as revile those that are neere 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 againe, 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 Saviour himselfe, that suffered all sorts of reproaches, and yet was so far from reviling, that he threatned 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 blesse 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 followes 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 Gods 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 terme imports, That the life and discourse of a true Christian should be not onelyonly 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 fountaine; 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 Divell, 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 … ther for heavenly; the one for things of this world, the other for things of another world; and lastly, they goe contrary waies; the one to hell, the other to heaven, and therefore there can be no agreement betweene them, no more than between ligth and darknesse, Christ and Belial. This point serves for great reproofe of some weake Christians, for comming so neere the waies of carnall men, as they can hardly be distinguished from them that looke so like them. Such were those Corinthians Saint Paul reproves, 1.Cor. 3. 1, 2, 3.
Blesse.] It is required of all true Christians that they should blesse; their conversation should expresse blessing continually. Now for the understanding of this point, wee must know, that man is said in Scripture to blesse …ither God or man. He blesseth God when he praiseth his mercy, and acknowledgeth his blessings: he adds nothing to Gods blessednesse, but onelyonly acknowledgeth Gods 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:Divers kinds of blessing. and to blesse man is either a vice or a vertue. 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 himselfe in his own heart, even then when God threatneth 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. Fiftly, when a man blesseth Idols, by worshipping them, and by setting his affections upon them, Esay 66.3. Thus of blessing as it is a vice.
As blessing is a vertue, it is performed divers waies▪ as first, from Superiours to their Inferiours; so parents blesse their children, Gen. 27. Ministers blesse the people, Num. 6.23. 1 Cor. 14.16. Secondly, Inferiours blesse their Superiours, 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 blesse both in deeds and words.
When we blesse in deed.He blesseth in deeds, when either he is a meanes to keepe others from evill, 1 Sam. 25.33. or by doing good, or shewing mercy to others; and so a man blesseth his enemy, when he relieveth him in his misery, and overcommeth his evill with goodnesse, Rom. 12.20, 21. Yea, a man may be said to blesse, when he causeth others to blesse either God or himselfe for his welldoing. Thus Iob blessed, when hee caused the poore to blesse him, Iob 31.20.
It is required also that we blesse one another in words; and in particular, it is required that we blesse them that curse us, Mat. 5.44. Rom. 12.14.1 Cor 4. 12. And this we doe,
Wherein particularly.1. By gracious communication in generall, when we use such words as may not onelyonly expresse 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 owne 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… reproofe 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 stirre up all true Christians to practise true vertue 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 appeare to be so, even to their enemies. It is a hard lesson, but yet if we seeke constantly to God for this helpe, it may be attained in some acceptable manner.
Knowing that yee 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 Gods purpose, election,For what reasons … Christian should be much affected with the con…ideration of his calling. and free grace in Jesus Christ. Wee were sinners, and we were not called for any workes of ours, Rom. 8.28. & 9.11. 2 Tim. 1.9. The winde bloweth where it listeth: wee 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 eternitie.
2. If we consider from what we were called; from grosse darknesse, 2 Pet. 1.9. from this present evill world, Gal. …. from the lump of forlorne mankinde, from innumerable sins and curses, from the danger of eternall damnation of body and soule for ever.
3. If we consider the wonder of the meanes 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 mens 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 judgement, 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 obtaine the glory of the Lord Jesus, and a kingdome with him for ever, Phil. 3.14. 1 Tim. 1.6. The called are vessels of Gods merciemercy, and upon them he will make knowne the riches of his glory, Rom. 9.24.
6 Because the gifts and calling of God are without repentance, Rom. 11.29. This a linke in that chaine, 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 poore and weake creatures, 1 Cor. 1.26.
The Use should be to teach us with all possible affections to magnifie Gods grace in our calling▪ and to strive to walke worthy of our calling. Eph. 4.1. and to pray hard unto God to fulfill the worke 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 reproofe of mens wickednesse, in neglecting the voice of Christ in the Gospel, and in entertaining so many excuses and delaies, hardning themselves in their evill waies, and suffering the Divell to keep them without this high preferment, Mat. 22.
Doct.2. From the coherence it is plaine, That all Gods servants are called to holinesse of life, as well as to happinesse. 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 waies to serve God all the dayes of their lives in holinesse and feare 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 licentiousnesse, Gal. 5.…3.
Doct. 3. The calling of a Christian is a hard calling to flesh and bloud; he is called to hard work. As in the coherence here, to be so humble, and unmoveable, and holily disposed, as when he is grossely abused and wronged in words & deeds, yet not only to be patient, but to bles…e: so it is in other parts of their worke, as when a man must deny himselfe, and take up his crosse daily and follow Christ. For a man to forsake every thing his heart naturally desireth, and to be daily crossed, is a hard taske. The Use should be to raise up the hearts of Christians to a care to live above the course of this world, and to presse forward towards the marke, not caring for the difficultie 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 truely 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 Iohn 2.3. & 3.14. & 4.16. & 5.13, 19.
And that every Christian is bound to seeke this assurance and knowledge is apparent by many reasons. As first, from Gods Commandement: he requires it of us, that we should with all diligence seeke 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 generall, it is our best riches on earth, Col. 2.2. and in particular,
Reasons proving the necessity of knowing our calling and assurance.1. It estates us in all the promises of God: when we know we are truely called, then we know our right to all the promises of Gods 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 walke in his waies.
3. It greatly staies and supports the heart of man: in the evill day, when temptation or afflictions befall us, yet the comfort of our assurance sustaines us, and refresheth us greatly. For helpe in the evill day, the Apostle saith we should above all things put on the shield of faith, which, if it remove not the crosse, yet it qu…ncheth the fiery temptations of Sathan, with which we may be assaulted, Eph. 6.16. and it greatly helps us against the feare and terrour of death, Heb. 10.19, 20, 22. In a word, it overcomes the world, 1 Iohn 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 meanes faile him, and makes all other meanes more successfull when he useth them. The just man lives by faith. The people in captivity, that were Gods 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 righteousnesse: it worketh by love, it …ets all our affections on worke 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 certaine knowledge, and assurance of faith, Iohn 7.38.
Now if any aske, how a Christian comes to know his calling? I answer,
1. By his sensible feeling of his sins to be a heavie burthen to him,By what means a Christian comes to know his calling. of which he is truely wearie so as he desireth more to be rid of them than of any burthensome crosse 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 marvellous power over him above all things in the world; which appeares 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 wisedome, 1 Cor. 1.23, 24▪ Secondly, he finds, at some times especially, such an assurance of the truth of his religion, and the doctrine he heareth, that he is fully established, and freed from his naturall uncertainties about the true religion. Thirdly, the Word worketh in him spirituall senses, and very life from the dead, which he feeles in all parts of his conversation, making conscience of his waies in all things, bewailing his frailties, and striving to be such as God would have him to be. Fourthly, it makes him to separate himselfe from the world, avoiding all needlesse societie with the wicked, and exciting in him constant desires to use the world as if he used it not. Fiftly, much spirituall 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 vertues of Christ in his heart, by new gifts in some measure: for when God calls a man, he reveales his Son in him▪ Gal. 1.15, 16. There is begotten in him a likenesse of Christ: his very disposition is changed into the similitude of the vertues of Christ: God gives him a new heart, with the image of Christ stamped upon it; and he is like Christ in respect of lowlinesse of minde, and meekenesse, and contempt of the world, and love of God and the godly, mercy, wisedome patience, love of his very enemies, and desire to live without offence, 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:Divers sorts of Christians. some are Christians in name and outward profession, but not in deed, being not at all converted, though they have the meanes of conversion: and this is the estate of the most men and women in all places. Now some are indeed converted, but are weake Christians, as it were infants that lie but in the cradle of religion.
Now for the first sort the answer is easie. 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 any body can know his owne calling certainely. Carnall Christians then know it not, because they have it not: and in particular, the causes why these Christians attaine 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 evill day commeth upon them. And besides, they live in knowne sins, which they love and preferre 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 knowne grosse sins without repentance. And further many Christians by their wilfull unteachablenesse, and incurablenesse in sinning, doe so provoke God, that all meanes notwithstanding, yet those things that concerne their peace are hidden from their eyes, Luke 19.42.
Causes why many weake Christians know not their calling.Now for the weake 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 godlinesse in generall, 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 aske the way, or seeke resolution in things they understand not, especially in cases of their, owne consciences.
In some Christians this want of assurance ariseth from meere slothfulnesse: though they be often called upon, and convinced, yet they returne to their former carelesnesse, and will not be at the paines to use the directions given them for the settling of their hearts.
In some Christians it is a violent pronenesse in their natures, to take offence at such infirmities, or mistakings, as they observe in such as have professed religion b…ore them: yea, sometimes they take offence at the libe…ty of those that are truely godly, though they abuse not their liberty. And this offence 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 professe religion. As in the Primitive Church, many Christians tooke grievous offence at other Christians, for the use of their liberty in things indifferent, so as the Apostle was affraid they would fall away and perish in their scandalls.
Lastly, some Christians are not settled, because when the evill day comes upon them they cast away their confidence, and strive to thinke that because God afflicteth them, therefore they are not his; being, for the present, uncapable of all those promises of Scripture, that make it cleere, that God may afflict them, and not be displeased with them, and they may be his deare servants and children. They will not know that whom God loves he chastens, and that he is used to trie his gold in the fire, and that whom God gives the greatest comforts, he usually sends great trialls immediately after; as when Christ was honoured with a voice from heaven at his baptisme, and a visible descending of the holy Ghost upon him, he was by and by led into the wildernesse to be tempted of the Divell. And Paul, after his revelation, was cast downe almost into hell with temptations.
Thus of the knowledge of conversion and calling in generall. 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 workes are wrought in God, Iohn 3.22. and he walketh by rule, Gal. 6. and he makes the Word a light to his feet, and a lanthorne to his pathes, Psal. 119. And this point greatly reproveth the carelesnesse 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 owne heads, or their profit, or the like: They doe not know their calling in seeing the warrant of all their courses; and therefore it is, that they live in strange offences, and see not the danger. These walke in darknesse, and know not whither they goe. Now if any aske how they may attaine to the knowledge of the rules for all their actions? I answer shortly, they must redeeme the time, and studie the Scriptures: for there only shall they find the right rules of all good conversation, Iohn 5.39. 2 Tim. 3.15. Eph. 5.15. and withall, men must aske the way to Sion, Ier. 50.4, 5. They must make conscience to seeke resolution and counsell of their Teachers especially: and in all this be sure they bring an humble heart, and a lowly minde; for God hath promised to teach the meeke and the humble his wayes.
To inherit blessing.] The end of their calling is to inherit blessing. What things are contained in these words will appeare by certaine generall observations, and by the particular unfolding of them.
In generall, we may hence gather,
1 That Gods people, or true Christians, are a blessed people, such as have a marvellous excellent estate above all men; none like them, Deut. 23.29. Let the righteous man dwell where he will, he is better than his neighbour: they are the onelyonly noble and excellent ones, Psal. 16.3. As God said of Iob, so is it true of all them, none are as they, Iob 2. They doe not inherit that which is blessed onelyonly, but they inherit blessing. Every leafe of the Bible saith they are blessed; and the word in the Old Testament so translated signifies blessednesse: 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 soules if they be discouraged, as David did, Psal. 42. And the wicked men of this world should be asha…ed of their sottish blindnesse, that account godly men in a miserable case, or doe any way vilifie them. And weake Christians should pray earnestly to God, to shew them the hope of their calling, Eph. 1.9. that they may be from their hearts perswaded of their happinesse.
2. That Gods 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 meanes of their receiving of the Gospel, and the sinceritie of true religion. Their religion, not their parents or their owne endeavours, helps them to it: by nature they are in a miserable case, both in respect of unholinesse and unhappinesse, 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 magnifie the free grace of God, and to love the Gospel, and that they may be the more humble in themselves, and strive to walke worthy of so excellent a calling, and use all meanes that God hath appointed, to encrease 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 doore of blessing.
3. That true Christians inherit nothing but blessing: there is no curse mingled withall. It will presently rise in mens 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. Esay 53. and so Gods justice is satisfied, and their debt paid. Secondly, I may take advantage of the word Inherit, and that two wayes: first, that though afflictions (which are properly rods for the wicked) may breake 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, Esay 54.Note. They inherit not afflictions, though they have afflictions. Secondly they are called to inherit blessing: which imports further, That though during their minoritie in this world they may indure some hardship, yet when these heires 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 blesse the seeming curses of the godly. All shall worke together for the best to them that love God, Rom. 2.28. All things are to bee measured for good or ill, according to the use of them to us. That which doth us hurt cannot be a blessing, and that which doth us good cannot be a curse.
Now for the particular unfolding of this blessing they inherit, we must know, that godly Christians inherit blessing divers wayes:
Godly men doe inherit blessing many wayes:1. From other men; and so the poore blesse them for their charity. The blessing of him that is ready to perish many times comes upon them, Iob 29.13. Their very loynes blesse them, Iob 31.20. and their neighbours blesse them for peace making,1. From men, Mat. 5.8. and the godly blesse them for their gifts of grace, and pray for Gods blessings upon them, Psal. 134.3. and if they have any publike employments for God in Church or Common-wealth, the eare that heareth them blesseth them, Iob 29.11. And at some times God doth so guide and prosper the wayes of his servants, that all sorts of men doe acknowledge them for the seed which the Lord hath blessed, Esay 61.8.
2. From their own consciences.2. From their owne consciences: if the world at any time testifie against him, or revile him; yea, if Divells and men set against him, yet he inherits this blessing, that his owne conscience will witnesse for him to his singular joy, 2 Cor. 1.12. The daily encouragements of a good conscience are like a continuall fea… within.
3. From God, and that divers wayes3. From God; and so they have Gods blessing certaine: and this is a great inheritance, and hath so much happinesse in it, as it should swallow up all the grievance of afflictions, and the contempts and scornes of the world. It is enough if we have Gods blessing. Now that this point may be distinctly beaten out, we must understand, that true Christians may be said to inherit Gods blessing, first, in a more restrained sense, and then in a more large sense. In a restrained sense blessing may here be taken for Gods comfortable speaking: for foreign properly signifies blessing by words, and so it answers to the coherence. If they will use good words to men, God will speake good words to them. And in this sense we may hence gather, That Gods naturall language to the called of Jesus Christ is blessing, or comfortable words. God will speake to his people peace, Psal. 84.5. and therefore he gives a charge to his Ministers to speake comfortably to Jerusalem, Esay 40.1, 2. Secondly, that Gods Elect never find this till they have their calling. Thirdly, that it is a great inheritance in this life to have God to speake well to us. Fourthly, that if the fault be not in us, we shall never have God speake otherwise. It is our inheritance, to comfort us against all the miseries of life. And therefore Ministers that are the mouth of God should studie comfort much: and those Christians that desire to have the fruit of their inheritance in this thing, should provide to live in such places where God speakes to men. And those Ministers have a great account to make, that set themselves to speake disgracefully and terribly to such as feare God, striving to discourage their hearts, and to strengthen the hands of the wicked. Thus of the restrained sense: onelyonly note by the way, That God speaks good words both for his people behind their backs, and to his people before their faces: They inherit Gods good word for them in their absence. Thus God speakes excellently in the praise of Iob to the Divell, before the Angels, Iob 1. & 2. and thus he can speake in the consciences of the greatest on earth in praise of his people, as Esay 41.9.
In this life godly men have Gods blessing three wayes.Now in the generall sense, Gods people enjoy this blessing many waies; and that both in this life, and in the life to come. In this life they have his blessing,
1. In temporall things of all sorts: he makes the earth blesse them, and the heavens, and the waters, Gen. 49.25. he blesseth them in the Citie, and in the field, in the fruit of their bodies, and of the ground, and of their cattell, in their basket, and in their store, when they come in, and when they goe out: yea. God will command the blessing upon them in their store-houses, and upon all they set their hands to, and he will open his good treasures unto them, and blesse all the worke of their hands, Deut. 28.2, 3, 4, 5, 6, 8, 12. And if they enjoy not so much in quality of these things as some wicked men, yet they have a faire portion, and a good blessing, because that they have is blessed, both in the originall of it, and in the nature of it, and in the use of it, and in their right to it.
2. In the meanes of grace and salvation: and so they enjoy the blessing of God in his house-keeping; and great is that blessing, wherewith God blesseth his people in his house, on his holy hill, and round about. The Lord hath long since promised to make all the places about his holy hill blessings. Yea, there Gods people doe receive showers of blessing: every powerfull Sermon is a shower of blessing, every doctrine being as a blessed drop of instruction or comfort, Ezek. 34.26. Exod. 20.24. Psal. 132.15.
3. In the gifts of grace: and so he hath blessed us with all spirituall blessings in heavenly things. A poore Christian carrieth about with him in his heart more treasure than all the Monarchs of the world (being not true Christians) can any way possesse or command, Eph. 1.3.
Thus of Gods blessing in this life. After this life who can recount the glory of their inheritance in the blessing they shall have then from God? Oh that our hearts could be enlarged to thinke of the power of these words of Christ at the last day, Come ye blessed of my Father, inherit the kingdome prepared for you before the foundation of the world.
The Use should be for great comfort to all true Christians. They have great cause to rejoyce in their fathers blessing all their dayes: and the rather, if they consider that Gods blessing, as a Father, is better than the blessing of any earthly father; for an earthly fathers blessingis most an end but verball, in words; Gods blessing is reall, indeeds. A father on earth cannot derive blessing to his child from himselfe, but from God; whereas Gods blessing is from himselfe. Besides, if an earthly father would blesse his childe, yet he wants power to give him what he desires; but God our Father is Almighty, able to give as much as he wisheth, Gen. 28.3. Finally, an earthly fathers blessing may be lost, as Chams was; but Gods blessing cannot be lost, he will blesse with everlasting mercy.
Secondly, such as yet enjoy not the priviledge of Gods called ones, should be greatly stirred up with desire to get this blessing, even to have Gods blessing. Let no man be profane like Esau, to contemne Gods blessing, but seeke it while it may be had, Heb. 12.17.
Quest. But what should we doe to get Gods blessing?
Answ. First, you must diligently resort to Gods house:What we must doe to get Gods blessing. for there God hath commanded the blessing, Psal. 133.3. and be carefull and attentive hearers of Gods Word: for the ground that drinketh in the raine receiveth a blessing from God, Heb. 6.7. the raine of instruction must soake into your hearts.
2. You must turne you every one from all your transgres…ie… if you will have Gods blessing in his Son Jesus, Acts 3.26. without found repentance Gods blessing will not be had. Men must not thinke to get Gods blessing, and doe after the things they doe now a daies, every one that …h… is right in his owne eyes, Deut. 12.7,8.
Finally, we must be all such as feare God truely, Psal. 115.13. and such as will not lift up their soules to follow vanity, but get cleane hands, and a pure heart; for such only shall receive the blessing from the Lord, and righteousnesse from the God of their salvation, Psal. 24.4, 5. and to this end we must carefully hearken to Gods voice, and observe to doe all that he comm… deth us, Deut. 15.4, 5, 6.
Lastly, Gods owne children, that have felt the comfort of Gods blessing, must be admonished to carry themselves so, as they may grow in the comforts of it more and more. And to this end,
How godly men may grow in the comforts of Gods blessing.1. They must daily aske 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 doe of their fathers blessings.
2. Since they have such showers of blessing in Gods house daily, they especially should be like good ground, so to drinke in the spirituall raine, that the fruits of it may appeare in their lives, in all piety, and mercy, and righteousnesse, Heb. 6.7.
3. Since they know the worth of Gods blessing, they should learne of Abraham to command their servants, and their children, and their housholds to feare God, and to live righteously, that so they may bee a means to help them also to this great happinesse of inheriting Gods blessing, Gen. 18.18,19.
4. If they be put to it, to deny themselves in things most deare to them, for the glory of God, they shall approve themselves, as Abraham did in offering up Isaac, to be such indeed as doe feare God, and esteeme his favour above all things, Gen 22.17, 18.