The Scripture Directory for Church Officers and People, Exposition 1 · Verse 22

The Scripture Directory for Church Officers and People · Exposition 1 · Verse 22

p. 270Verſe 22. Whether Paul, or Apollo, or Cephas.

FRom the General, the Apoſtle in this Verſe deſcends to a particular enumeration of the ſeveral things that are for the uſe of the godly man; He giveth us an Inventory of the Churches goods. And firſt, he beginneth with the Officers, and their Gifts, and labours, Whether Paul, &c. He inſtanceth in the chiefeſt and higheſt, If Paul, and ſuch as were Apoſtles immediately called and placed in the higheſt Offices, were not for themſelves, but for the Church, then much leſſe meaner and lower perſons; whether Paul that plants, or Apollo that waters, or Cephas, that is Peter. Here you ſee he is placed after Paul, and from hence is plainly inferred, That Peter had not ſuch an univerſal and abſolute dominion over the Church, as the Papiſts dream of, but all for the Church, not the Church for them.

p. 271Obſerve, That all Offices and Gifts, howſoever diverſified,Obſerv. All Offices are for the Church are for the Churches of God.

The Churches edification is the end of their Inſtitution. When God made the world, he made it for himſelf. The world is for God, not God for the world. But when Chriſt aſcended on high, and ſet Officers in the Church, he made them for believers, not believers for them. Thus before verſ 5. What is Paul and Apollo? but Miniſters by whom ye believe. And ſo 2 Cor. 4.5. We preach not our ſelves, but Jeſus Chriſt, and our ſelves your ſervants for Jeſus ſake. So that all the offices, all the miniſterial power and abilities that are, be wholly for the Churches ſpiritual advantage. Even as the nurſe of ſome great Emperours child, all the dainty fare, and good proviſion ſhe hath, is onelyonly to cauſe milk, that may be good nouriſhment for the child. Hence are they compared to light and ſalt, which have their property for other things, and not themſelves.

Now let us conſider,In what ſenſe the Miniſters are not ſervants to the Church, againſt Brownists.

1. In what ſenſe this is not true, that all Officers are the ſervants of the Church.

2. How it is true.

And firſt, When we ſay, Officers, and all their abilities, are for the Church, The meaning is not, as if they had their power and office from the Church, or from believers, ſo as that they ſhould preach, and baptize, and diſpenſe all Ordinances in the Churches name; as the Browniſts do earneſtly contend, making all power and dominion to be in the number of the Church. This is not ſo; for the Officers and their power is of Chriſt. 1 Cor 2.28. God hath ſet in his Church. Epheſ. 4.11. Chriſt gave ſome Paſtors, ſome Teachers. Acts 20.28. Over which the holy Ghoſt hath made you Overſeers. Hence they are called, The Miniſters of Chriſt, and the ſtewards of God. By all which places it's clear, That the Officers of the Church have their power and authority from God and Chriſt, that they do all not in the Churches name, but Chriſts name. They are not the Churches ſtewards, nor the Churches Embaſſadors, but Chriſts. Indeed by the Churches election or deſignation, ſuch a man is received to be their Paſtor or Shepherd, but the Church doth not give him his Office; but Chriſt or ſuch Officers, that Chriſt hath appointed to do it. So that they are both the Churches ſervants, and Chriſts ſervants. The Churches ſervants, becauſe the end of their office is to benefit the Church. Chriſts ſervants, becauſe they come in his Name, and have their Commiſſion and Authority from him.

Secondly, In that they are wholly the Churches, the Apoſtle doth not confound or make void that order appointed in the Church between Officers, and thoſe they have a care over. He doth not nullifie the relation they are in of Shepherds, Guides, Overſeers, and ſuch as rule over them, and watch for their ſouls good. Nor doth he take away that command of honour, reverence, love and reſpect; yea that ſubmiſſion and obedience unto them, as other places do require. There are thoſe that would bring an Anarchy and confuſion in the Church, making no difference between Shepherd and Sheep, Guides and Overſeers, and thoſe who are to ſubmit to them: but the Scripture is very clear for this diſtinction, and God is not the God of confuſion, but of order: Is the whole body an eye, or the whole body an head? ſaith the Apoſtle, 1 Cor. 12.17. This would make the body of Chriſt a deformed monſter,In what ſenſe they are the Churches and worſe than any humane ſociety.

But when he ſaith, All theſe Officers are yours, it implieth theſe things:

p. 272Firſt, That the aim of all thoſe who enter in any Church office, and all the while they are in, ſhould not be principally their own advantage, or earthly accomodations, but the edification of the Church, the glory of Chriſt, and the good of peoples ſouls. This is very difficult, when he ſaith, Paul and Apollo are yours; he thereby teacheth all us Miniſters, what ſhould be the chiefeſt aim of our ſouls, to feed, not to ſhear the ſheep. Thus Peter is inſtructed, Loveſt thou me? Loveſt thou me? then feed my ſheep, feed my lambes, John 21.16. Not but that Chriſt taketh care for their maintenance, and they are lawfully to look to that, but it ought not to be the principal, He that deſireth (1 Tim. 3.1.) the office of a Biſhoprick, deſireth a good work. It's a work and labour for the good of others. So that this teacheth us, what ſincere and publique intentions ought to be in us? What tender and compaſſionate bowels we ought to have to the flock committed to our charge.

Secondly, It implieth, That all our preaching, and the whole labour of our Miniſtry muſt not be for oſtentation, or ſelf-advancement, but in the moſt profitable and advantagious way we can, to better mens ſouls. 1 Cor. 12.7. Every one hath his gift to profit with all. The Apoſtle rejects all ſuch Queſtions as do not profit, 2 Tim. 2.14. So that all our care ſhould be in our preaching, in our ſtudy, ſo to handle the Word, that we may moſt benefit our people; that our words may fall like the rain or dew upon the tender herb, as Moſes ſaith, Deut. 32.2. that the meaneſt may be edified. The Apoſtles arguments againſt ſpeaking in unknown tongues, 1 Cor. 14. do fully reach to this, Miniſters may affect ſuch obſcure, unprofitable, and impertinent matter▪ as that the people may no more be bettered, then if all things were done in Latine. The Apoſtle had rather ſpeak five words to edification, then five hundred other wayes. Inſomuch that a powerfull, profitable way of preaching is a great gift of God, a ſpecial bleſſing unto a people: And though ſome Miniſters partake of it, more than others, yet all are to bend themſelves for the peoples profit. Si non vis intelligi, cur vis legi, ſaid he, we may adde, cur vis audiri; we ſee the nurſes care is to make the childs meat moſt conveniently eatable, and fit for nouriſhment; and Miniſters that do otherwiſe, are ſuch unkind fathers, that our Saviour ſpeaketh of, as not poſſible, when the children aske bread, they give them a ſtone; when they aske fiſh, they give them a ſerpent.

Thirdly, In that all things are the Churches, is implied, That no Officers have an abſolute dominion over their peoples faith, neither may lord it over them according to their luſts and ambitions, but to doe all things for their ſouls good. Paul, though an Apoſtle, would not aſſume ſuch dominion, 2 Cor. 1.24. Not that we have dominion over your faith. And 1 Pet. 5.3. forbids all lordſhip over Gods inheritance. They are Gods inheritance, they are his field that they are to dreſſe and till, not for themſelves, but their Maſters uſe. The Pope of Rome with his Abettors, do infinitely tranſgreſſe in this particular, who, though he ſtyle himſelf Servus ſervorum, the ſervant of ſervants, is yet the Lord of Lords; whatſoever they give us to eat, we muſt ſwallow without chuſing. All our Sacrifices muſt be without eyes; the more ignorance in our faith, the more devotion. No, all the power and authority of Church-officers, is not Magiſterial, but Miniſterial; we muſt come with, Thus ſaith the Lord, As it is written; That which we have received, that we are to deliver; and when they keep to this, then, He that heareth them, heareth Chriſt; and, He that deſpiſeth them, deſpiſeth Chriſt. No man may adde to, or detract from the laſt will of a man, much leſſe Gods Teſtament, which is to be the rule to the Church, while ſhe is in this world.

Fourthly, In that all Officers are the Churches, there is implied, That not onelyonly finis operantis, but operis alſo, not onelyonly the end of all Miniſters, but the end of the offices and gifts themſelves, are for the Churches good. God p. 273when he ſet Paſtours and Teachers, he gave them for the perfecting of the Saints, and compleating their graces, and bringing them to a full ſtature in Chriſt, Eph. 4.11, 12, 13.

Now it's good to conſider, the manifold ends,The end for which they are the Churches. why God hath given ſuch offices and gifts to his Church. And

Firſt, It's to multiply and gather in more to the Church, even the whole number of the elect. Thus they are called fiſhers of men, Mat. 4.19. they caſt in the ſpiritual net of the Goſpel, and out of the bitter waters of the world, they take up many for Gods Kingdom. Many thouſands were taken at the beginning of the Goſpel. Thus they are alſo called Fathers, becauſe by the Word they beget many to eternal life. So then, the Officers of the Church are yours, to bring you home to God, of Wolfs to make you Lambs, of Beaſts to make you Saints. Oh conſider, whether the Miniſtry hath ever been yours in this ſenſe, or no! Hath it removed thoſe mountains, thoſe high Towers of ſinne that exalt themſelves againſt Chriſt? Hath it reformed thee of thy luſts, of thy beaſtlineſſe: Oh may you not ſay in a contrary ſenſe to Paul, You have ten thouſand Inſtructers, yet no Fathers; you have had many preachers, but no father; none hath begot thee anew to a ſpiritual and heavenly life.

Secondly, It's to convince and reprove, to trouble and diſquiet the ſoul for ſinne, and thus they are yours, though wretched man had rather be without them. Paul was very ſharp and ſevere againſt the errours and vices of believers. All Miniſters are commanded, To reprove and rebuke with all authority, Tit. 2.15. To lift up their voices like a trumpet, and to tell Iſrael of their tranſgreſſions. This is for your advantage more than all falſe and daubing deluſions. You ſee God himſelf would not ſpare Aaron or Moſes, though never any talked to God face to face, as he did, yet God reproved him for his raſhneſſe, Becauſe he did not ſanctifie him before the people, and therefore would not let him enter into the Land of Canaan. Oh it's a good ſign, when you can receive a ſharp reproof, and rebuking Sermons as yours, as profitable to you, deſiring not to be ſpared!

Thirdly, They are yours for quickning and increaſing of grace. To bring us to a full ſtature, as you heard the Apoſtle calleth it. Deſire the ſincere milk of the Word, that you may grow thereby, 1 Pet. 2.2. There is watering as well as planting. Paul reproveth theſe Corinthians as carnal, that he could not ſpeak to them as ſpiritual. And Heb. 6. he ſpeaketh terribly to thoſe that are ſtill in their firſt principles, and are not carried on to further perfection. Conſider then, here is the Miniſtry, and all the gifts and Sermons you have enjoyed for your benefit and profit: Is your underſtanding more enlightned, your hearts more tender, your lives more reformed? Is your knowledge bettered, your graces more quickened, and your whole converſation more fervent and zealous?

Fourthly, They are for conſolation and comfort unto the tender and broken hearted for ſinnes. Hence they are the Miniſters of the Goſpel, and they bring the glad tidings of peace. We are ſent to comfort and give reſt to thoſe that are loaden with ſinne. Oh that we could meet with a people that need this balm of the Goſpel, that want this oil of Gods grace in their wounds! There are thouſands of people, to whom we muſt not, we dare not diſpenſe the comforts of the Goſpel; we cannot ſay, theſe glad tidings are to be publiſhed to you.

Laſtly, Not onelyonly their gifts and office, but all events whatſoever do befall them. Their honour, or diſgrace; their life, or their death; their eſteem, or their perſecution, is for the Churches good. 2 Cor. 5.13. Whether we be beſides our ſelves, or ſober, it is for you, ſaith Paul. And in another place he makes one end of all his ſufferings to be for the Churches ſake, Col. 1.24. If the Miniſters p. 274of the Goſpel runne through good report, or bad report, life or death, it's for the Churches good. And therefore Chryſoſtome underſtands that life and death after mentioned of the Miniſters: ſo that you are not only to learn by their Sermons, but by all their mercies, or by all their ſufferings; not only their tongues, but all things elſe ſhould teach you.

Ʋſe of Exhortation. Take heed that through thy unbelief, and other ſinnes, the Miniſtry, and all the abilities and gifts thereof be not againſt thee. Paul ſaid, He was the ſavour of death to ſome, (2 Cor. 2.15.) that periſh. Oh tremble, that this Miniſtry, this preaching ſhould be for the good of others, but not to thee! They can ſay, theſe are ours for converſion, quickning and conſolation; but I ſtand like a dead tree under all the rain, ſending forth no fruit at all. You would think it an heavy curſe, to have your bread not yours to nouriſh you; your cloaths not yours to warm you; but this is more terrible, the Word preached is not thine to convert thee, or reform thee. What? Shall God out of his great love provide theſe mercies for thee, and thou go away with no advantage at all? He is your Miniſter, and that is your Sermon, which is made yours in your life and obedience: otherwiſe he is yours to accuſe and condemn you at the laſt day.

Ʋſe 2. Of Inſtruction. How precious and dear the ſalvation of mens ſouls is, that God hath appointed all things in the world, and in the Church for this end: All the creatures of God would teach thee this: All the Miniſters and Ordinances are for this end: All thy mercies, thy afflictions, thy health, thy ſickneſſe is for this: Why then doeſt thou no more conſider of it, and lay it to heart?

Or the world, all is yours.

We proceed to the ſecond enumeration of thoſe Goods the Apoſtle giveth an Inventory of, and that is a very large and comprehenſive one, the world, with all things therein. The Devil once thought to tempt Chriſt, by promiſing him, All the glory of the world; but here we ſee a gift made indeed of the whole world to every believer.

Firſt, All the things of the Church are given. Then, All the things of the world. This is to have the fatneſſe of heaven and earth together.

The word world, as for the nature of it is wide, ſo for the ſignifications thereof it is alſo very large. Sometimes we reade it in the plural number, Heb. 1.2. Heb. 11.3. Chriſt is ſaid to make the worlds, not as if that fancy of ſome were true, That there are many worlds, but it ſuppoſeth the world in all the ſucceſſive generations of it. Now the world is ſometimes uſed for the meer Fabrick of this univerſe, with all things therein, Heb. 4.3. Since the foundation of the world; ſometimes it's uſed only for the Elect and godly; as when it's ſaid, John 12.47. I come not to judge the world, but ſave it. And John 6.33. he is ſaid To give life to the world; but this ſenſe is very much queſtioned, yet the Orthodox propugn it.

Laſtly, The world is uſed for the wicked inhabitants thereof. Thus John 15. the world is ſaid to hate the Diſciples of Chriſt. And 1 John 5.19. the whole world is ſaid to lie in darkneſſe: And well may the world be put for wicked men, becauſe they are farre the greater part; and therefore the world is uſed in oppoſition to the Church, 1 Cor. 5.10. becauſe believers are called out of the world.

If you ask, In what ſenſe world is taken here?

I anſwer principally in the firſt, for the fabrick of the world, and all the contents p. 275therein; the Cabinet, and all the treaſure in it; this is a godly mans, not in a political civil ſenſe, but a ſpiritual ſanctified way; And thus he that hath not where to lay his head, or ſet the ſole of his feet, may yet be ſaid to have the whole world, as it was with Chriſt, and Abraham. Obſerve,

That the whole world with all things therein is for the ſpiritual advantage of a Godly man.Obſerv.

He may ſay of the whole Univerſe, All this is mine, for the advantage of my ſoul, one way or other. We have a pregnant place for this, Rom 4.13. where you have a promiſe of being heir of the world; and to whom is this made? To Abraham and his ſeed; What ſeed? verſ. 12 Thoſe that walk in the ſteps of the faith of Abraham. So that you ſee, the inheritance of the world i… made to Abraham, and to all believers; which is not true of the civil poſſeſſion of it, but of the ſanctified uſe of it. It's true, Interpreters do much diſpute▪ in what ſenſe Abraham, and ſo all believers can be ſaid to be heirs of the world? But certainly this Text is a good expoſition of it.

Come we therefore to ſhew in how many particulars we may ſay,In what ſenſe the world is ſaid to be a godly mans. the whole world is a godly mans, it's for his uſe. And

Firſt, It's the godly mans School or Academy, it is his ſtudy or library. The Heavens and all things therein are ſo many books, whereby he admireth the wiſdome of God, Rom. 1. If the very Heathens might make this uſe of the world, How much rather the godly, who from Gods making of the world, do gather many excellent and ſolid ſupports? As you may obſerve, David never encourageth himſelf more about Gods ſupport of the Church, than from this Argument, That he made Heaven and Earth: He that did ſo great a thing, what may he not do? Pſal. 19.1. The Heavens declare the glory of God, viz objectively, as an excellent book declareth the glory of the Author; but as he who would underſtand the excellent ſenſe of a book, muſt peruſe it, and underſtand it: So he that would make a true uſe of the world, for the exalting of Gods wiſdome and power, muſt diligently meditate on it. This is that, which one man ſaith, the world is a godly mans mentaliter in his mind, becauſe by that he takes the occaſion to admire God, and to be affected in all love and fear. This is the right conſideration of the Heavens, not to prognoſtick future contingencies, which God reſerveth as a property to himſelf, but thereby to advance the wiſdome and power of God: Thus every herb, every creature is a tongue; yea the whole world is but one great tongue, proclaiming aloud, that there is a God. Let then the world be thy ſtudy, all the creatures ſo many books: Do ye look on a watch, or ſome curious needle work, and admire the workmanſhip; and ſhall ye not much more the world, as Gods work? Arianus Epictetus ſpeaketh well to this, though an Heathen, condemning the negligence of men herein, How many goe farre (ſaith he) to ſee the workmanſhip of Phidias, and judge themſelves unhappy, if they die before they have ſeen that ſight; and ſhall not we much rather admire this world, that is made by God?

Secondly, The world is a godly mans, Becauſe every thing therein is given him for his neceſſary uſe. Though he hath not every thing, yet he hath as much as is needfull to him, Rom. 8. If he hath given us Chriſt, how ſhall he not with him give us all things elſe? If you take a man into your houſe, and bid him call for what he will, he may command every thing in the houſe, though he doth not call for all things, but what is for his uſe, that is, as if he had all. And thus the whole world is for a godly man: What wealth, what honours, what health p. 276is neceſſary and needfull, he is ſure to have. He that dwelleth by the Ocean, he hath all the water in the Sea for his uſe, though it's not neceſſary he ſhould make uſe of it all. He that hath the uſe of any thing, hath the thing. Again, if a man have never ſo many things, and do not uſe them, he hath them not. As the great rich men of the world, Habent ne fruantur, non ut fruantur, The having of them keeps them from enjoying of them, as he ſaid, In opem me copia fecit, and they are not theirs for uſe, becauſe they are theirs in poſſeſſion.

Thirdly, The world is a godly mans, as his ſhop, and place of ſervice. It's that wherein he works and labours for God. It's the great ſhop for mankind to do that work God hath appointed them. It's the great vineyard, in which God hath ſet every man to work. This is the via, the other is patria. This world is for doing, the world to come for receiving. And our Saviour ſpake many Parables to this purpoſe, that he giveth all talents, he be ru…eth every man with ſeveral oportunities, and they muſt improve them; they muſt be merchants in making the beſt for God. And we are the more to attend to this, becauſe we have but a day, the night cometh, and none can work, Oh that this were conſidered by us! The world is a working place for Heaven; all that is to be done muſt be done here; when thou art taken out of this world, all thy work is done for Heaven: Then thou art to receive a reward. Take heed either of ſpe…ing thy talent upon ſinne, and in the ſervice of Satan, or hiding it in a napkin, to do nothing with it. We ſee what toil and labour men take for the things of this world, But labour for the meat (ſaith our Saviour) which periſheth not, John 6.27. There are eternal riches and treaſures. Oh that our hearts were more upon theſe things! One thing is neceſſary; they chuſe the better part, who neglect all things to enjoy God.

Fourthly, The world is a godly mans Inne or lodging place. It's a proviſion God makes for a ſeaſon, till they are ripe for Heaven. Thus the godly are often compared to pilgrims and ſtrangers; and Abraham, Heb. 11. with the Patriarchs, though they had the promiſe of the world, yet they were as pilgrims, and declared it by all they did, That they ſought for a City of Gods own making, which abideth for ever. So that the whole world is but a with-drawing room for the godly. They are as travellers in an Inne, who are not inordinately affected with the good things there, neither will they ſpend all they have there, but ſtill look to their homes. And truly this ſheweth the excellent frame of godly men, though they are in the world, yet not of the world, John 17. As we ſee the vapours, though they ariſe out of the earth, yet they aſcend and follow the motions of the Heavens. Thus it is here, though the godly are in the world, yet their affections, deſires and motions of heart are according to heavenly directions. The wicked are in the world, as their proper place, their center; they would never goe out of it; but the godly ſeek for another Countrey.

Fifthly, The godly have the world as the Stage or Artillary-yard, a place of Exerciſe, wherein all their graces are to be drawn out, by the oppoſition therein. Even as Paul, 2 Cor. 12. ſaid, There was given him a thorn in the fleſh; and it's given to the godly to ſuffer, How is that? Becauſe theſe exerciſes and oppoſitions they are to diſcover and draw out the godlineſſe and power of believers. As ſome among the Romans were put to many fights and exerciſes to prove their valour. Thus the godly is in the world, as a ſouldier in the camp, or in the battel. Our Saviour John 15.18. tels his Diſciples of the hatred and oppoſition, they ſhall meet with in the world, if they were ſuch as the world would have, the world would love them; but becauſe they do not conform to their wayes, therefore they are perſecuted and driven up and down. Look upon the world, as a place of Exerciſe, do not think to find it otherwiſe than an Aegypt to thee. It p. 277will therefore be thy wiſdome, to get the rich ſpoils of it, as from an enemy. To be quickned to the height of all thy graces, by how much more the comba…e and conflict thou haſt, is exceeding great. The greatneſſe of the tempeſt will diſcover the great art of the Pilot.

Sixthly, The world is a godly mans, Becauſe all things therein are ſanctified, and made clean to his uſe. When Adam tell, we loſt our dominion; and being our ſelves unclean, every thing becometh unclean to us, Tit. 1.15. To the pure all things are pure, but to the unbelieving all things are defiled You ſee then, that to wicked men nothing is pure, though they have great eſtates, great honours, yet nothing is clean to them: Though they have a civil right to ſuch things, yet wanting the ſanctified uſe of them, every thing becomes defiled to them. So that every thing they touch is pitch, every thing they eat is poiſon; there is a ſpiritual leproſie upon them, Becauſe without faith it's impoſſible to pleaſe God. Oh, if there were no other ſenſe then this, that all things to the godly are ſanctified and clean in their uſe, this were admirable! Having faith, thou art reconciled to God, and ſo thy eating, thy drinking, thy buying, thy ſelling, all thy actions are accepted of. Thus you ſee, how the world is a godly mans.

The Objection then is, Why have the godly the leaſt poſſeſſion of it, Object.if they have the ſanctified uſe of it? Doth not David complain, That wicked men have the fatneſſe of the earth? Did not Chriſt tell thoſe who profered their ſervice, That the Foxes had holes, and the Birds neſts, but the Sonne of man hath not where to lay his head? Matth. 8.20 And can the Diſciple be above his Maſter? Doth not Paul tell us of his hunger, nakedneſſe, and all kind of ſtraits? How are theſe promiſes any thing but golden deluſions?

To anſwer this, you muſt know, That even thoſe wicked men,Anſw. who are ſaid to have the world at their will, yet they have not the world indeed, they have it not as the godly men, The little that the righteous hath, is better than great treaſures of the wicked, Pſal. 37.16. For,

Firſt, Whatſoever the wicked man hath, he hath it in▪ wrath; it cometh from Gods anger. God is angry with the wicked all the day long. And Heb. 11. Without faith it's impoſſible to pleaſe God. Thoſe that are heirs of the world, have it by walking in the faith of Abraham. Think you, Dives that fared ſo deliciouſly every day▪ had all his wealth in a mercy? No, it was for his puniſhment, it was for his eternal torment. They call ſuch things the bleſſing of God, and ſo indeed in themſelves they are; but to wicked men they are curſes. For, as the godly mans afflictions come from Gods love, Whom he loveth, he chaſteneth▪ Heb. 12. ſo wicked mens mercies come from Gods anger. Had God loved thee, thou hadſt had (it may be) more afflictions, more wants and exerciſes.

Secondly, Wicked men have not the world, Becauſe they are overcome by it; the world hath them rather. Therefore they are called (as you heard) the world, as if their very ſouls, as well as bodies, were made of the duſt of the earth; whereas the godly have the world, as if they had it not; they have God, and the world too; they have Heaven and Earth too; they do not pr… the worſe; their duties are not the more thinne and diſtracted. As Abraham and David, theſe were rich and great men in the world, yet if you reade Davids Pſalmes, you will finde his heart ſet on God above all theſe things.

Thirdly, Wicked men have not the world, Becauſe they do not own and acknowledge God as the giver of all; neither do they live to him, but the things of the world are inſtruments to draw out their luſts, to make them the more wicked. They take the good creatures of God, and abu…e them to wickedneſſe: Therefore Rom 8. The whole creation is ſaid to groan under them, as being weary of them: The very Air, the very Earth is weary of them; yea, the timber in the houſe, p. 278and the ſtones of the wall do witneſſe againſt them; they are by the things of the world made more wicked.

Laſtly, They have not the world, Becauſe they have not an holy contentation of mind. They are not quiet, or ſatisfied in their condition; they have no true peace, notwithſtanding all their abundance; and the reaſon is, becauſe they have not pardon of ſinne, and enjoyment of Gods favour with theſe; and they are only bleſſed who are ſo, Matth 5. Bleſſed are the meek, for they ſhall inherit the earth. You ſee the whole earth is promiſed to a meek, humble, contented ſpirit, whereas a wicked man is compared to the Sea, that is alwayes foaming, and never lieth ſtill.

The Ʋſe is two-fold, 1. Of Comfort and Exhortation to the godly Comfort in what diſtreſſe and ſtrait ſoever thou art in; Say not, I have not this, I want this, I am poor and miſerable, for thou haſt Heaven and Earth, onelyonly ſet faith on work. This is the hand to receive thoſe treaſures; This faith is not a fancy, it's not a fooliſh imagination, but a real inveſting of thee with all things. But it's of Exhortation alſo, to have the world for thy ſpiritual uſe. Take heed of the wickedneſſe of it, We have not received the ſpirit of the world, 2 Corin. 4. Oh it's an excellent thing, not to have the ſpirit of the world, but of God!

Ʋſe 2. Of Inſtruction; To ſhew the power and miſerable eſtate of the richeſt and greateſt men in the world, that want godlineſſe; none is ſo poor, ſo miſerable as they. Thou ſayeſt, this is thine, and that is thine: Alas, becauſe Chriſt and the Promiſe are not thine, nothing is indeed thine: If they be thine, they are thy poiſon, thy deſtruction, thy damnation; and thus they are thine.

(Or Life.)

We proceed to the third thing in order, and that is, the ſeveral Conditions or Eſtates we are in; Life is yours, and Death is yours.

Chryſoſtome, and Grotius after him, limit this to the life and death of the Miniſters in the Church: If they live enjoying their liberties, and outward comforts, it's for you: If they die, if they loſe their liberties and lives, it's for the Churches ſake. As Paul ſaid, He was willing to be a Sacrifice offered up for the Philippians faith, Phil. 2.17.

This is indeed a truth; but as the world is a general, ſo there is no reaſon, but that we ſhould take Life and Death in as General a ſenſe. And indeed this limited one, may well come under the firſt enumeration, Paul, and Apollo, all are yours.

At this time, we ſhall treat of Life. The Scripture ſpeaks of a three-fold Life:

1. Animal, which is in beaſts.

2. Humane, belonging to men as rational. And

3. Supernatural, or an heavenly life, which onelyonly deſerveth the name of it.

The other being but ſhadows and dying lives.

Now we ſhall eſpecially ſpeak of this humane life, being perfected with that ſupernatural life. Obſerve,

p. 279That Godly men do onelyonly live, or, Obſerv. Godly men only live.The Godly onelyonly doe make a ſpiritual uſe of their life.

Life is only theirs, 1 Pet. 3.10. He that loveth life, and would ſee good dayes, let him refrain his tongue from evil, let him eſchew evil and do good. Here you ſee the only way to live, and to have good dayes, is to avoid all evil, and imbrace all good. Hence Chriſt, John 6. cals himſelf, The bread of life, and he giveth the water of life; none liveth, till they be united to him.

We ſhall inſiſt on theſe things:

1. That only godly men live.

2. That wicked men, though in the midſt of all their jollity, yet the Scripture doth not account of them, as living perſons. And

Firſt, The godly man only liveth, Becauſe he is united to God and Chriſt the fountain of life. David doth often ſtyle God, The fountain of life, Pſal. 36.9. And in his favour there is life. And in the New Teſtament, eſpecially by John, Chriſt is made the Author of all life. He is therefore compared to the Head, and to the Vine. If the members or branches be ſeparated from theſe, they die and wither preſently, as John 15. This is ſo frequent an aſſertion, that we need not dilate on it. If not a member of Chriſt, there is no life in thee. Aut es in membris, aut in humoribus, ſaid Auſtin. Thou art either among the members or the humours of the body of the Church. Gal. 3.20. Paul ſaid, He no longer lived, but Chriſt in him; and the life he lived was by faith in the Sonne of God. What did not Paul eat and drinke, and enjoy the common Aire, as we doe? Yes, this he doth not call his life; Oh they live, who no longer live, but Chriſt in them! Thy ſenſe, thy carnal reaſon, thy corrupt affections, thy worldly inclinations, theſe no longer live, but Chriſt in thee, and his graces.

Secondly, OnelyOnly the godly man liveth, Becauſe he hath a ſpiritual and a new life added to his animal life. For as the ſoul is the life of the body; ſo grace is the life of the ſoul. Hence our Saviour cals all wicked men dead men. Let the dead bury the dead, Matth. 8.22. That is a ſtrange expreſſion, but very true. No dead corpſe is more deſtitute of life and apprehenſion, than their ſouls are of any heavenly motions, any ſpiritual hungrings or thirſtings. All the merry and jolly men in the world, they are dead men, if living in their ſinnes. Therefore among the Pythagoreans, who kept ſtrict Diſcipline amongſt themſelves; if any of their company did commit any groſſe ſinne, they did caſt him out of their company, and provided a coffin for him; intimating hereby, they looked upon him as a dead man. This heavenly, ſpiritual life, whereby a man doth all things by ſupernatural and holy principles, to holy and godly ends, deſerveth the name of life. Hence Epheſ. 4.18. it's called, The life of God; either becauſe of the conformity and likeneſſe of it to Gods life; or becauſe God is the Authour and worker of this life in his children. Tell us not then, that ſuch a man liveth richly and happily, having a great Eſtate, a glorious Seat, large Revenues; he liveth that liveth this ſpiritual life; and without it, as the Apoſtle ſaith of thoſe wanton widows, They are dead while alive, 1 Tim. 5.6. Oh now, thou wouldſt weep over thy husband, thy child, if they were corporally dead, why doeſt thou not much more for their ſpiritual death? We reade of the Aegyptians, what an outcry they made for the death of one in every family? But how many families are there, that have none but dead perſons in them? Alas, thou muſt needs be dead, for thou ſeeſt not with thy eyes the beauty of ſpiritual things: Thou heareſt not with thy ears the lively word of God, neither canſt thou walk with thy feet in the way to Heaven.

Thirdly, The godly man onelyonly liveth, Becauſe he only hath the true bleſſedneſſe p. 280and comfort of this life. He onelyonly hath true joy and peace of conſcience; and this not onelyonly the Scripture cals life, viz. a proſperous, happy eſtate, as when they ſaid, Live, ô King, but the Heathens alſo, Vivamus mî amica; vixit, dum vixit bene; & vita non eſt vivere, ſed valere. There are ſome men who live this life; and yet Job ſaith, they long for death: Their life is a burden and a torment to them; when it's day, they wiſh it were night; and when it's night, they wiſh it were day. This God threatens as a curſe to every one, that ſhall not keep the Law. Now the godly man, he onelyonly liveth, ſo as to have true joy, real happineſſe, becauſe his ſinnes are pardoned; God is only his portion and delight, At thy right hand are pleaſures for evermore, ſaid D…vid, Pſal. 16.11. And although the godly may ſometimes through their own ſinne, or for their exerciſe be deprived of this joyfull and bleſſed life, yet that is for their good; as Lazarus's death was, that his Siſters faith, and Gods glory may be the more magnified. And beſides, as Chriſts body, ſo their ſouls ſhall not alwayes be kept under the cords of this death. This is therefore by accident. The promiſe to godlineſſe is joy and gladneſſe of heart; They are called upon to doe it, they are commanded to it. Lay this then downe for a ſure Rule, That thou doeſt not live, thou haſt not a proſperous, joyfull and happy heart, till thus ſanctified.

Fourthly, The godly only live, or life is theirs, Becauſe they only know how to improve the dayes of their life for God They make the right u…e of their life and time here, which is to provide for eternity, to glorifie God, and ſave their ſouls. When Paul could ſay, I have fought a good fight, I have finiſhed my courſe, 2 Tim. 4 7. This was an argument he lived Our Saviour ſpake many Parables, to ſhew, how we ſhould improve our Talents, and be alwayes gaining, till our Maſter come; whereas if thou ſpendeſt thy time on thy loſts and pleaſures of ſinne; if thou art idle and negligent, thou haſt not lived. Idleneſſe is the burial of a man alive. We do not account our time of ſleep ſo properly part of our life, becauſe we do nothing then. And this is a full proof, that only godly men live, becauſe they only make honey, while the Summer ſhines; they onelyonly huſband their time, while it's day, calling upon God; They onelyonly accompliſh that work and errand for which God ſent them into the world. Remember this, he liveth that is active for God in his generation, that moveth continually for the good of his ſoul. Let it not be ſaid of thee, as Seneca of one, who kept cloſe in his houſe, Hic ſitus eſt Baſcia, as if he were buried there.

Fifthly, Life is onelyonly the godly mans, Becauſe he hath an intereſt, in eternal life. John 5.24. He hath paſſed from death unto life. He ſhall never die that liveth this life. Now (alas) this temporary, natural life, doth not deſerve the name of a life. The very Heathens thought ſo; and the Scripture cals it but a ſhadow, not a ſubſtance. What are a few evil dayes here, and full of miſery? Shall we judge it a life? No ſurely, eternal life deſerveth only that name, where there is no fear of a change, where no power or violence can overcome, where mortality is ſwallowed up in immortality. This is the life that the Scripture inviteth all unto. Did Dives live, though he boaſted good things were ſtored up for him? No, This night, thou fool, thy ſoul ſhall be taken away. Wilt thou call this a life, to have a few pleaſures of ſinne for a ſeaſon, and then to go into eternal torments. Do not the damned in hell wiſh, they had never been born, that this natural life had never been beſtowed upon them? Do not thou then matter this moment, but ſet thy heart upon eternity. Is not this life a vapour, a bubble, but the life to come that muſt make me happy? When God promiſed ſeveral outward mercies to Abraham, O (ſaith Abraham) that Iſhmael might live before thee! All theſe outward things are nothing, if he live not this ſpiritual and eternal life.

Sixthly, The godly man only liveth, Becauſe he taketh his life from God, and p. 281referreth it to his glory. Whether we live, we live to the Lord, ſaid Paul, Rom. 14.8. They receive their life thankfully from God, and they live to his glory. Now we ſay, he hath a thing, that knoweth how to make the right uſe of it; and thus, becauſe the godly know how to receive their life from God, and to return it again to him. Therefore it is that they have life; yea they have it, becauſe they can readily part with it, at Gods Command, I die daily, ſaid Paul, 1 Cor. 15.31. And this is our Saviours ſure Rule, Luke 17.23. He that will loſe his life ſhall ſave it, and he that will ſave it ſhall loſe it. You ſee the way to have life, is to part from it; he hath it, that hath it not; as the Martyrs, who as willingly laid down their lives, as we our garments.

Seventhly, The righteous only live, Becauſe they mortifie and ſubdue thoſe ſinnes that kill our bodies, that take away our lives. Wrath and quarrelling that depriveth a man of the peace of his life; now he refraineth his tongue, he is of a meek ſpirit; whereas anger is like a fire burning in the bowels; and ſo grief is a waſter of the very bones; Worldly ſorrow worketh death, 2 Cor. 7. the godly therefore take heed of it, as that which murders the body. So inordinate and worldly cares; we ſee how ſuch do even devour men; they have ſo many thorns in their fleſh; and what life do ſuch live? Impatience is a ſudden Devil poſſeſſing a mans ſoul, In patience poſſeſſe your ſouls, Luke 21.19. A man doth not poſſeſſe himſelf, he is not maſter over his own ſpirit that is paſſionate and furious: So that men in ſuch ſins, they live but as thoſe that have been thrown to wilde beaſts or ſerpents to be devoured by them.

Laſtly, The godly man only liveth, Becauſe even in the laſt breathings of this life, his hopes and comforts do moſt remain. The righteous hath hope in his death, Prov. 14.32. And this hope is called, A lively hope ▪ yea the godly die not at all, becauſe all live to God; their very dead bodies, if you regard the Covenant of Grace, and Gods power are alive, Luke 20 38. At that moment, when all a wicked mans hope periſheth, his life faileth him, his comforts, his friends, all forſake him; then are the godly to lift up their heads, for their redemption draweth nigh. Though they were dead they ſhall live. Dives had the good things of this life, but doth he not loſe all with his ſoul at his death? Lazarus may ſay, Soul, take thy eaſe, when dying; which Dives could not. But

In the ſecond place, How can it be ſaid, that the wicked do not live, In what reſpects it is true, that the wicked do not live.when they are ſaid to have their portion chiefly in this life? And David by many Pſalmes informeth us, they do not onelyonly vivere, but valere, not onelyonly live, but flouriſh, Their eyes ſtick out with fatneſſe, yet they doe not live, becauſe

1. They are dead in their ſins: And hereby their faith, their Religion, their Chriſtianity is all dead, as you heard.

2. They do not live, Becauſe they are in a condemned eſtate, they are appointed to wrath. As Adam is ſaid to die in the day he did eat of the forbidden fruit; and as the Scripture cals ſome the ſonnes of death, or dead men, becauſe appointed thereunto. Oh this ſhould enter deep into thy heart! As long as thou liveſt in thy ſinnes, thou art a dead man, a damned man, as the malefactor condemned to die is a dead man, though he live a day or two before execution.

3. They doe not live, Becauſe all their time is loſt, ſo all the time of a mans unreg…neracy is no life. All thoſe dayes were loſt, thoſe duties loſt, all that time loſt.

4. They make every thing an inſtrument of death. Their health, their wealth, their honours are all deadly herbs in the pot; their tongue ſpeaks the words of death; their hands work the works of death.

Ʋſe of Inſtruction to the Godly, ſo live, that your life may appear to be p. 282yours, not the Devils, not ſinnes, that thou doeſt not live to the world; Let thy mouth be a Well of life; Be thou a tree of life, Prov. 11.20. as Solomon ſpeaks of the righteous. Do not thou only live, but cauſe others to live Let thy life put life in others, as one candle lightens another, one candle kindleth another.

Ʋſe 2. Of Terrour to wicked men. You live not, you rejoyce not, you have no true mirth or gladneſſe. Falſe joy is real miſery. A man that hath an eſtate of braſſe for gold is not rich; thou art a dead man as yet, even condemned to Hell, every day the ſentence may be executed on thee; and it's plain, thou art dead, becauſe thou feeleſt not, thou complaineſt not under this heavy burden.

(Or Death) all things are yours.

We are upon the third part of the Apoſtles Enumeration, and that is the different conditions which are in the world, expreſſed under thoſe two titles, Life and death Not only life is yours, but death alſo. And in this later lieth the greater wonder. For how Death, which was inflicted at firſt as a curſe and puniſhment for ſinne, and is the period of all outward comforts in this life, ſhould be for our advantage, is hard to imagine; and then, that two contraries ſhould meet in the ſame iſſue, both life and death produce the like effects, makes it ſtill the greater paradox. But the more unlikely and impoſſible it is to humane reaſon, the eaſi…r it is to a divine faith.

In the Scripture, Death admits of ſeveral ſenſes,

1 Sometimes it's taken for the ſpiritual death of the ſoul in ſinne. Thus men are often ſaid to be dead; and well may this want of grace be called Death, becauſe ſuch a man is like Lazarus buried, and even putrified in the grave of ſinne. There is no ſenſe, no motion; there is nothing but loathſomneſſe; they are putrifying carkaſſes, and not living men, though never ſo externally glorious in the world.

2. There is an eternal Death often mentioned in the Scripture, as the reward of every ſinne, who though they live, yet it is a dying life.

3. There is the natural Death, viz. the diſſolution of thoſe two dear friends the ſoul and the body.

Laſtly, Death is put for any great extremity and miſery; in which ſenſe God is ſaid to raiſe the dead, 2 Cor. 1. And the Iſraelites captivity is expreſſed under the ſimilitude pf dead men, dead bones, and their reſtauration is a reſurrection, or living again, Ezek 37.1.

In theſe two later conſiderations we may take it, as death comprehends all outward afflictions and miſeries, as alſo the ſeparation of ſoul from body. Obſerve,

Obſerv. The generation of death.That even Death, which in it ſelf is ſo terrible, yet is for a godly mans advantage.

It's his mercy, it's his gain, as well as life is. He may call it his death in a comfortable ſenſe, as well as he may call any mercy his.

To open this, conſider,

Firſt, That God created man at firſt after his own Image, in righteouſneſſe and true holineſſe, and thereby he was immortal. Not as God, who is abſolutely immortal, and therefore ſaid, Only to have immortality, 1 Tim. 6.16. Now p. 283as the Angels, who are immortal from their intrinſecal conſtitution, having no corruptible principles, only God can annihilate them; but he was made immortal conditionally; had he continued in that ſtate of integrity, he had not been capable of death, as appeareth by the commination, In the day thou eateſt thereof thou ſhalt die, Gen. 2.16. And the Apoſtle Rom. 5. concludeth, That by ſinne death reigned over the world; where by death is not only meant actual death, but potential alſo, or a ſtate of mortality. Now the original of death, or how it came into the world, was not known by the Heathens; They called it a tribute, that all muſt pay to nature; but why men ſhould die, and how it came about at firſt, that they were ignorant of.

Secondly, Ʋpon Adam's fall, In quo uno omnes peccarunt, whoſe ſinne was the ſinne of all mankind, as Rom 5. Death was inflicted as a puniſhment upon all. So that if we conſider death in the abſtracted nature of it, it is a curſe, a puniſhment, and ſo can be no more for good, then hell and damnation can be. Inſomuch that to the wicked man, death and hell, are both alike, they are of the ſame nature. He can take no more comfort from one then from the other; when death is approaching, then alſo is hell and everlaſting torments: This is decreed immutably for every man once to die. It was a vain boaſt of Paracelſus to think, That if he had had the ordering of himſelf from his birth, he could have preſerved his life alwayes. Theſe are mad deluſions: Where ſinne is, there death followeth; and it would be an excellent Antidote againſt ſinne, to conſider what followeth it; When th…u entertaineſt any ſinne, thou biddeſt death alſo come in at the door; as pleaſant and as delightfull as it is, yet it brings death.

Thirdly, Though death be in it ſelf thus a curſe, and cometh as a puniſhment to wicked men, yet unto the godly it is of a clean contrary nature. The guilt and curſe of it is taken away. It's no more the execution of that dreadfull ſentence, Thou ſhalt die, but the chaſtiſement of a loving Father; becauſe God loveth his children, therefore they die; death is made like Jacob's Chariot, as the old man rejoyced when he ſaw that, becauſe it would carry him to ſee Joſeph, whom he ſo much longed for. Thus doth death to the godly man: It's the glad meſſenger that comes to carry him to his Father, to eternal glory. It's true, the godly man dieth as well as the wicked, he hath the ſame diſeaſes, the ſame paines; but the Nature of them is farre different; one is a curſe to the wicked, a beginning of hell and torments. The other is, a mercy to the godly, and a paſſage to eternal glory. Even as the afflictions which befall the godly, they come from Gods love, Whom I love I chaſten, Heb. 12. Thus it is alſo with death it ſelf.

Laſtly, The ground why death is thus altered to the godly man, why he ſhould thus differ from the wicked men, is wholly from Chriſt and his death, as appeareth 1 Cor. 15.54. O death, where is thy ſting! Death is ſwallowed up. You would think the grave ſwalloweth up the godly man, but his body ſwalloweth up the grave. The ſting of death is ſinne; if that be taken away, the Snake cannot hurt, now the guilt of ſinne is removed by Chriſt. Do not then think it impoſſible that ever ſuch a terrible thing as death ſhould be made lovely, and the thoughts of it ſweet and comfortable: Yes, by Chriſt, all the terrour is done away. As death had no power over him, ſo neither ſhall it have over the godly.

Theſe things premiſed,In how many particulars death is a godly mans. Let us conſider in how many particulars death is a godly mans; it's for his benefit and comfort. And

Firſt, In this reſpect, Becauſe by death he gaineth, he is inveſted with greater glory, joy and happineſſe than this world can afford. All the while a godly man liveth in this world, he is a loſer, he is kept from his beſt treaſures, he is not enjoying his beſt bleſſings, which will be vouchſafed to him. This the Apoſtle you p. 284have admirably expreſſing, Phil. 1.23. Paul is there in a great ſtrait, he knoweth not how to be content to live, he can hardly ſatisfie himſelf to be kept from Chriſt ſo long; To die is gain (ſaith the Apoſtle) and to depart and to be with Chriſt is farre better. Paul is willing to live for the Churches good, but yet that is not ſo good to him, as to die. Oh, if a godly man could raiſe up his heart to ſuch faith, as Paul had, he would even think this world an Aegypt, this life a priſon, it's to my loſſe to be here, I might have better company, better glory, better joy, every thing tranſcendently better! Indeed we reade of Eliſha and Jonah deſiring death from impatiency, becauſe of the vexations upon them, but that was ſinfull. But to long for, and haſten the coming of Chriſt, to be above the love of life, and all outward comforts above the fear of death, becauſe of the heavenly affections the ſoul is tranſported with to Chriſt, this is admirable Oh then, that we were not ſuch worms, but like Larks could riſe out of the earth, and ſoar up into Heaven with holy joy, and delight of ſpirit, then death would be as a gain to us, and life as a loſſe! Yet this is not ſo to be underſtood, as if death in it ſelf were to be deſired, or to be prayed for, for in it ſelf it is a natural evil, and ſo is only to be ſubmitted to patiently, not deſired; but the conſequent of it, viz. eternal glory, this is to be prayed for, as the Apoſtle doth fully expreſſe it, 2 Cor. 5.4. We would gladly be cloathed with immortality, yet to put off this mortal body is grievous; as little children cry for their new garments, and yet cry while they are putting them on.

Secondly, Death is a godly mans, Becauſe it putteth a period to all thoſe miſeries and troubles he was here exerciſed with. It's the haven, after all the toſſings he had in this world. If we had hope only in this life (ſaith Paul, 1 Cor. 15.) we were of all men moſt miſerable; therefore death is that which makes them happy. Alas, were it not for death, their reproaches would be eternal, their perſecutions would be everlaſting: Inſomuch that death muſt be as welcome to them, as the diviſions of the waters of Jordan were to the Iſraelites, to come out of Aegypt. Mat. 24. Lift up your he…d, for your redemption draweth nigh. And Chriſts coming, not only at the Day of Judgement, but at the particular death of every godly man, is the coming of the Bridegroom; Then all tears are waſhed from their eyes: Their happineſſe doth not begin, till death arreſts them. Now in this world, for the moſt part, the godly have the bitter things thereof. Dives had the good things of this life, when Lazarus had the bitter. Beſides, the hatred and oppoſition in the world, They groan under the guilt of ſinne, under the power of ſinne. Now death puts a ſtop, not onelyonly to worldly troubles, but all ſpiritual diſeaſes. This flux of blood will run no more; they ſhall have no more pride, no more unbelief, no more doubting about the pardon of ſin; in a moment their ſouls will be made like a paradiſe, like the upper region, no clouds, no fears at all.

Thirdly, Death is theirs, Becauſe it's the finiſhing of all their worke and ſerv…ce, and by that they come for their wages. How doth the labouring man long for the end of the day, or the week, that he may come to receive his wages? Thus is death, God putteth all his children on work▪ he giveth them all talents, and he takes them not away, till they have done their work, for which he appointed them. Thus Moſes Gods ſervant dieth. Thus David ſerved in his generation. Thus Paul finiſhed his courſe. When they have done all their work, then they die to receive their wages. And this certainly is very comfortable to all the children of God, eſpecially Miniſters, that God will give them their liberties and lives, till they have done their work. No man can ſtop Gods way and power, no more than they can hinder the Sunne in running its race. Why ſhould death then be grievous to thee, when God hath no more for thee to do here, when thou canſt be no more uſefull to promote his glory?

p. 285Fourthly, Death is the godly mans, Becauſe the meditation and thoughts of it are ſanctified to him. He liveth as one that expecteth it daily. And although every one knoweth he muſt die, yet we cannot have the ſanctified knowledge of it without Gods grace. Teach me to number my dayes (ſaith the Pſalmiſt, Pſal. 90.) that we may apply our hearts to wiſdome. And Paul, I die daily. Thus the Scripture bids us not put confidence in future things, what we will do, or whither we will go, becauſe our life is a vapour, Jam 4 13. Oh it's great proficiency in Chriſtianity to live as a mortal dying man! Alas, ſuch an one will provide for eternity, not account any thing in this world can make him truly happy, his heart is weaned from all worldly comforts and delights. Thus that there is ſuch a thing as death, it is a great argument to the godly man, to live with all heavenly and holy affections.

Fifthly, Death is the godly mans, Becauſe he only knoweth how to d…e well: as we told you, Life was his, Becauſe he onelyonly could tell how to live: So death is his, becauſe he only knoweth how to die. Simeon ſaith, Luk… 2.29. Now Lord let thy ſervant depart in peace, when he had taken Chriſt in his arms, and ſeen his ſalvation. Thus they only by faith lay hold on Chriſt; they only have oil to their lamps; they only are prepared to give up their accounts. Oh it's an art of arts to die well! Few are ſo prepared and diſpoſed, that at what hour ſoever the Maſter ſhall come, he ſhall find them doing his will. It's true, many wicked men are not afraid to die, they flatter themſelves, and can bid death welcome; but it is their ignorance, their boldneſſe makes them thus: they know not what it is do die, upon what terms to appear before God, and therefore do ſuddenly drop into hell.

Sixthly, The godly man hath death as an advantage, if you reſpect the time and ſeaſon of his death. His death is not only mercy, but the time of his death is mercy. The term of every mans life is appointed by God, To him belong the iſſues of death, Pſal. 68.20. Now God in great wiſdom and mercy hath determined the time of thy death. And although we cannot alwayes ſee how it is a mercy to die at ſuch and ſuch a time, yet it is ſo. The righteous is gathered from the evil to come, Iſa. 57.1. as jewels, when the houſe is on fire, as cattel are driven into a refuge before the ſtorm beginneth. Hezekiah muſt not live to ſee all that publique ruine, which was coming on Iſrael. Thus though they die in their younger years, it's a mercy. Hence the death of righteous men is accounted a ſad prognoſtique of future calamities.

Laſtly, Even the violent death of Martyrdome, which cometh by the cruel and bloudy oppreſſion of implacable enemies, that is theirs. It's a mercy, a gain, and honour. The Apoſtles rejoyced, that they were accounted worthy to loſe what they had for Chriſts ſake. To you it's given not only to believe, but to ſuffer, Phil. 1, 19. If any man ſuffer as a Chriſtian, bleſſed is he, for the ſpirit of glory ſhall reſt upon him, 1 Pet. 4.14 It's the greateſt honour that can be put upon thee: Though it be matter of ſcorn and reproach with the world, yet God and the holy Angels approve ſuch. As Chriſt is ſaid to be exalted, and glorified by dying; ſo it is with his children.

Ʋſe of unspeakable Conſolation to the godly in their temptations and fears about death. Oh that is terrible to thee, thou knoweſt not what to do! But why ſo? If thou art one of the members of Chriſt, who by faith art ingraffed in him; this ſhould be matter of joy: Then, and never till then, doeſt thou beginne to be happy; then thy bridegroom cometh to meet thee; then the gates of Heaven are ſet open to give thee glorious entertainment; if yet theſe things do not raiſe thee, it's becauſe thou art not heavenly, thou doeſt not by faith live on Scripture arguments.

p. 286Ʋſe 2. Of Terrour to wicked men, who muſt die, and yet to die is onelyonly loſſe to them. They loſe their wealth, their friends, their greatneſſe, all the mirth they had, and then beginneth thy eternal woe. Oh the very name of death and mortality ſhould ſtrike terrour into thee; for this is the beginning of hell, it putteth an end to all the comforts of this life.

Or things preſent, or things to come.

We are now come to the laſt Enumeration of thoſe ſeveral things, which belong to the Churches treaſure; and that is, all kind of events, diſtributed according to their time, either things preſent, or future.

By preſent things, ſome underſtand thoſe gifts in the Church, which were extraordinary of healing, and ſuch like cures; and by future things, the gift of revelation concerning things to come. But this is too much reſtrained.

We rather take the largeſt ſenſe, and by preſent things underſtand all thoſe events which for the preſent do befall us: And by future, whatſoever may in time come upon us.

So that this Text is a ſoveraign cordial to the godly; whatſoever fals out, they are ſure to be gainers by. Nothing comes amiſſe; they are in a ſure Ark, while others float on the waters. Obſerve,

Obſerv.That whatſoever fals out for the preſent to a godly man, it is for his good.

Every day is in travel, and brings forth ſome new thing or other. Now as often as there is any new event, ſo often is there a new mercy. Our Saviour, Matth. 6.34. ſaith, Sufficient to the day, is the evil thereof; implying thereby, that every day hath a womb (as it were) and it brings forth ſome affliction, ſome evil or other; and it is ſufficient to the day, we need not trouble our ſelves afore-hand, Qui dolet antequam neceſſe eſt, dolet pluſquam neceſſe eſt, yet the evil of the day, is the good of the day to the believer. A godly man may ſay, he never had an ill day ſince his regeneration. As we reade of a devout man, who being wiſhed a good day, he ſaid, He never had an ill one in all his life: And being asked, How that could be? He anſwered, Every morning he laboured to conform his will to Gods will, that what pleaſed God, ſhould pleaſe him; and by this means every day was a good day to him.

Now the things which fall out may be divided into two contrary heads; and you ſhall find both of them meeting in this, they bring good to the godly man. And

1. There are happy and proſperous events. Or,

2. Adverſe and afflicting ones. And

For the firſt, What ever mercies, or good things come about, they are the godly-mans, in theſe reſpects:

Firſt, They are for his neceſſary uſe and ſupply. They come as ſo many gifts immediately given by God for thy neceſſities. And when I ſay uſe; I mean a ſanctified uſe. All the food, raiment and wealth he hath, are ſanctified in their uſe to him; and this the Scripture ſpeaks of, as a property to the godly only. Wicked men may abound in wealth, honours, greatneſſe; but they are a curſe to them, they have them not from God, as intending good to them thereby: But as the Rule is, Corpora impura, quantò plus nutrias▪ impuriora reddis. The more you nouriſh unwholſome bodies, the better food they have, the more doth p. 287their diſeaſe increaſe. So theſe worldly mercies draw out the luſts of wicked men the more. Take notice of theſe two Texts, Tit. 1.15. and 1 Tim. 4.5. There we may ſee a curſe is upon every creature; It's unclean to a wicked man; though he hath a civil right to his eſtate and comforts, yet he can make no ſanctified uſe of them, for their own perſons are not pure and ſanctified, and ſo nothing belonging to them is pure. Seeing therefore there is a curſe by Adams fall upon every creature; Thy food, thy raiment, thy goods, thy eſtate, they nee… …anctification by the Word and prayer: Therefore the godly only have the ſanctified uſe of them, becauſe they are humble in prayer for the cleanſing of them. But how atheiſtical are the men of the world? They labour to have this ſtate, and that ſtate, ſtill more and more, not at all enquiring, whether this come ſanctified to them, or not. Doth not health, wealth, and all outward mercies come with the curſe upon them they had at firſt? The Devils, Have not they a life? Are not they preſerved in their being? Yet this is no mercy to them And thus it is with all wicked men. We ſee what Paul ſaith, Rom. 11.9. Let their table be made a ſnare and a trap, and a ſtumbling block. It's a terrible place. A mans table, his dainties, his greateſt pleaſure, may be made a ſnare to thee. Wouldſt thou receive the richeſt goods that are brought into thy houſe, if the plague or infection were on them? Couldſt thou endure to have one at thy table to lay a ſnare to catch thee in thy words, to bring thee in temporal danger? And art not thou afraid thy houſe, thy eſtate, thy wealth, may be made by God a ſnare to thee? But how happy are the godly, that how great ſoever the outward mercies are, yet they are pure and ſanctified to them? The danger is taken off by Chriſts death.

Secondly, Theſe proſperous things are not only in a ſanctified way to the godly, but God al…o requireth, that with joy and gladneſſe we ſhould make uſe of them for his glory. It's lawfull for them to eat and drink, and enjoy the good mercies they h…ve with a cheerfull, joyfull ſpirit. I ſpeak not of carnal and ſinfull joy, which quickly ends in terrour and trembling, and is like the crackling of thorns, that make a blaze, but immediately go out. No, but of a well-ordered gladneſſe, and joy in the good things God beſtoweth on them. For God doth not call his people to a worldly dejected ſorrow, which worketh death, but to a godly ſorrow, which cauſeth great joy, and ſerenity of ſpirit. Inſomuch that Scripture ſpeaks of it, as a provoking ſinne, if we do not ſerve the Lord with joy and and gladneſſe of ſpirit, when he beſtoweth theſe outward mercies upon us. Deut. 28 47. Many terrible curſes are there threatned to Iſrael, Becauſe they did not ſerve God with joyfulneſſe and gladneſſe of heart for the abundance of all things. If therefore God giveth thee plenty of outward things, and thou doeſt not ſerve him with joyfulneſſe and thankfulneſſe of heart, it is a provoking ſinne. God doth not only love a cheerfull giver, but a cheerfull receiver alſo of his mercies. So then, when proſperous things befall thee, thou mayeſt with great joy of heart make uſe of them.

Thirdly, Theſe proſperous things are not only ſanctified to them, but they are alſo made ſanctifying of them. God giveth them thoſe good things of the body, to make their ſouls better. Abraham had many outward mercies, but theſe alſo were helpfull to his graces: he was rich in faith, as well as in cattel and great ſubſtance. Thus, Godlineſſe hath the promiſe of this life, and the life to come, 1 Tim. 4.8. To have the good things of the world, and not the gracious things of the Goſpel, and the glorious things of Heaven, is to have a ciſtern, but to be without the fountain; to have a ſtarre, but to want the Sunne. Art thou drawn near to God, more improved in holineſſe, by all the mercifull things thou haſt? Then art thou beloved of God. God hath choſen the poor of this world, rich in faith, Jam. 5. And, The poor receive the Goſpel. Be afraid leſt wealth and greatneſſe make thee reject the Goſpel. When thy outward p. 288mercies are ſanctified, then art thou happy.

Fourthly, Theſe proſperous preſent things are theirs, Becauſe they know how to make the preſent uſe of them for Gods glory. As life was theirs, and death theirs, becauſe they only could live well and die well; ſo preſent riches, preſent death, preſent comforts are theirs, becauſe they know how to make the preſent improvement of them. The Scripture ſtill preſſeth, While we have opportunity to do good, to lay hold on it, and while it is called to day, 2 Heb. 3.15. Do good with thy preſent wealth, improve thy preſent ſtrength, thy preſent health; for who knoweth how long thou mayeſt enjoy it? eſpecially of all preſent things, the preſent time is a godly mans. Redeem the time, Epheſ. 5.16. And now is the acceptable time, 2 Cor. 6.2. This is a great part of wiſdome, to make the preſent time ours, even now to turn to God, now to reform and amend. One Heathen complained, that his friends were fures temporis, the thieves of his time; they ſtole that precious jewel away from him by their viſits. Oh take heed, that no luſts, no pleaſures, no enticements and worldly delights ſteal away thy preſent time; it is all thou haſt, and it's but a moment, yet on this moment depends eternity. Well therefore is it for the godly, who knoweth how to make the beſt improvement of all prices put into his hand. A Chriſtian is not called to eaſe, but labour, to a ſpiritual merchandize, to make profit of every thing. And thus it ſhould be with every godly man; there is nothing befals thee, no good comes to thee, but thou ſhouldſt bethink thy ſelf, how can this be improved for God? How may I make heavenly advantages of theſe things? Thus be like the Bee ſucking honey out of every herb.

Fifthly, Preſent good things are a godly mans, Becauſe they are accompanied with the love and favour of God, which is infinitely more than the good things themſelves. Non tam donis quam à Deo datis. That all theſe good things are the effects of Gods favour and gracious reconciliation through Chriſt, this makes them ours in an eminent manner. When God gave Abraham ſuch large worldly revenues, and withall ſaid, He himſelf would be his great reward, Gen. 15.1. This was the fulneſſe of happineſſe. And ſo you may ſee David accounting it, when he eſteemeth more of Gods favour, the light of his countenance, and juſtification of his perſon, more than all his victory and ſucceſſe which he had. To have theſe good things and Chriſt alſo; to have theſe mercies, and the light of Gods countenance, is to have the fulneſſe of earth and Heaven alſo. And this is the reaſon, why a little that a righteous man hath, is better than great treaſures of the wicked, becauſe he hath Gods favour, and his love with it. A good conſcience is a continual feaſt. Now no man hath a good conſcience, but he who is reconciled with God through Chriſt, and doth enjoy the pardon of his ſinnes, which is evidenced by his repentance, and forſaking of them; but no wicked man is thus; he may have a ſtupified conſcience, not a good conſcience, he may be at eaſe, not be tormented and diſquieted within, but yet have no ſolid joy.

Laſtly, Theſe proſperous events are theirs, Becauſe God giveth contentation of ſpirit. The bleſſing of the Lord maketh rich, and he addeth no ſorrow with it, Prov. 10.22. Many men have theſe outward mercies, but then many thorns grow up with them. There is ſo much gall in their honey, that all the ſweetneſſe is gone. This contentation is alſo accompanied with a faithfull dependance and ſtedfaſt truſting in God for preſent proviſion. Hence we are directed to pray for our daily bread, which implieth a preſent proviſion fit for us in every ſtate.

We come now to the ſecond ſort of preſent events, and thoſe are tribulations and afflictions. There are none of theſe preſent troubles upon thee, though grievous and burdenſome, but it is for thy good. Though the Apoſtle ſaith, No p. 289affliction for the preſent ſeemeth joyous but grievous, Heb. 12.11. Yet truly for the very preſent, though not to thy ſenſe, yet to thy judgment it ought to be joyous. Hence Jam. 1. we are commanded To count it all joy, when we fall into divers temptations. Now they may well be called ours:

Firſt, Becauſe they come from Gods gracious love to us. That ſame love which is the fountain of all thy earthly comforts, is alſo the cauſe of all thy earthly afflictions. It's the ſame hand that doth ſtroke thee and ſtrike thee. What a comfortable paſſage is that Heb. 12.6. Whom I love I chaſten? and if ye were without chaſtiſement, ye were baſtards, and no children? David alſo affirmeth, Pſ. 119.15. Out of very faithfulneſſe thou haſt afflicted me. So that in this dead Lion thou mayeſt find honey: Even out of this Rock may come refreſhing waters. What a ſtay ſhould this be to thee? Why art thou dejected? Why doeſt thou cry out, that none is like thee? Thy trouble, thy blackneſſe, thy tribulations are for thy advantage, as much as all the mercies thou ever enjoyedſt. Go to the fountain from whence they came, and that is nothing but precious love.

Secondly, They are thine for the bleſſed and heavenly effects they work on the godly, ſo that they could not be ſo well without them. Now of many excellent effects, Conſider,

1. They are to humble us for ſinne, to make us feel how bitter it is to go out of Gods way. And is not this leſſon of great conſequence? Mich. 7.9. I will bear the indignation of the Lord, becauſe I have ſinned againſt him. And I opened not my mouth, becauſe thou Lord didſt it, Pſal 39.9. So that the bitterneſſe of ſinne makes it terrible and grievous to them. Now they cry out, What have I to do with ſinne any more? What profit have I of ſuch ſins that now do ſo wound me?

2. Another end is, To make us more vigilant for the future, to preſerve us againſt future temptations. We have been burnt already, the rod of the Almighty hath been already on our backs, and can we entertain ſuch ſtinging vipers again? Oh they remember the wounds, the deſolation and darkneſſe of ſoul they were plunged in!

Thirdly, Theſe afflictions are ours, Becauſe they are exerciſes to draw out our graces, our faith, our patience, our heavenly mindedneſſe, and thereby our crown of glory is greater. Thus the Apoſtle ſaith, Theſe light and momentany afflictions work an eternal weight of glory, 2 Cor. 4.17. And afflictions are called The precious trial of our faith, 1 Pet. 1.7. As gold to the fire, as winnowing to the corn, as waſhing and rinſing to the foul cloaths, the ſame are tribulations to a godly man. Theſe are the file to get off all their ruſt. Theſe are the waters of Noah to raiſe the Ark up higher to Heaven. Thus you ſee the bittereſt event every day is thy good and happineſſe, thou art bleſſed full, and bleſſed empty, bleſſed laughing, and bleſſed mourning, bleſſed having all things, and bleſſed having nothing.

Ʋſe of Terrour to wicked men. They are in ſuch a ſtate, that whatſoever befals them, makes them more ſinfull, and ſo more miſerable. Thy good things, thy evil things, they all tend to make thee more evil. It's like drink to the Dropſie. It's like oyl to the flames, if God give thee plenty and abundance of theſe things. Oh then, judge not your ſelves happy by having theſe things, but by the ſanctified uſe of them! Every night thou mayeſt make up thy accounts, and ſay, my ſoul is the worſe for this, and that to day. Wicked men will not believe that all things are thus a ſnare to them, but the event will ſhew it.

Ʋſe 2, Of Comfort, and again of comfort to the godly. Whatſoever is come upon thee, though never ſo ſudden, never ſo great and terrifying, this is from love, and with love.

p. 290Or things to come, all are yours.

We now come to the laſt particular in the laſt Enumeration, [Or things to come.]

By things to come] Some we told you underſtood, the Revelations and Propheſies that were about things to happen in after ages. But we are to take it as largely as the words beare. Now the things to come are of two ſorts:

Firſt, What is to come in this life. For no man knoweth what may befall him ere he dieth, or at death: which made the Heathen ſay, that knew not this Text, Ante obitum nemo foelix, &c. Or elſe they may be future things in the world to come. For God doth keep the beſt wine till the laſt. The godly have but cluſters of grapes here, they come into the Land of Canaan it ſelf hereafter.

Now of both theſe future things we are to ſpeak; and for the things that are to come in this life, they are of two ſorts: Either

1. Mercifull and good things. Or,

2. Grievous and ſad things. For God can quickly turn a fair day into thunder and tempeſt. Job felt a ſuddain alteration upon himſelf, which was from the richeſt in the Eaſt, to become the pooreſt in a moment.

Now both theſe kinds are the godly mans mercy. No evil that is truly ſo, can befall him.

But I ſhall not purſue theſe particulars, for that will coincide with the former matter. I ſhall therefore treat of it in a more general way. Obſerve,

Obſerv.That all things which are to come, or may fall out hereafter, are a godly mans mercy and advantage.

This Doctrine ſpeaketh the height of happineſſe and comfort to the godly; for there is no greater temptation we are ſubject unto, then to be tormented about what may fall out hereafter. Though for the preſent it be never ſo well, yet we forethink our poſſible miſeries, as David, One day I ſhall fall by the hand of Saul, 1 Sam. 27.1. So that many times needleſſe troubles about what is to come, takes away the enjoyment of the preſent mercies we have. But here we ſee the Text giving ſuch a cordial to the godly, that he may go and take his reſt, wholly relying upon the Lord; for come what can come, or will come, nothing can come amiſſe, it will be a mercy, an advantage to him.

Now that this Doctrine is true, I may prove à poſteriori, from ſuch ſignes and effects, that do evidently demonſtrate, the people of God are quietly to ſit down with this concluſion. Though the Lord only knoweth, what will come upon me, yet I know it will be only for my good. For

Firſt, It appeareth by this, The Scripture commands the godly to avoid all diſtruſtfull and diſtracting cares about what will be; that he ſhould quietly compoſe himſelf, committing all to his heavenly Father, who knoweth all he hath need of. So that as little children are cheerfull and play, never troubling themſelves, how they ſhall ſubſiſt, and what if ſuch miſeries ariſe? Thus ought the godly, Matth. 6.34. Take no thought for to morrow, for the morrow ſhall take thought for the things of it ſelf, (q.d.) God will then provide, when p. 291other conditions, other exerciſes come. Do not thou diſtract thy ſelf, God will then upon any new trial, or exerciſe, come in upon thee to help and deliver. See here then the bleſſed eſtate of a godly man, he is commanded to ſhut out all diſtruſtfull cares for the future; he is to caſt his burden upon the Lord, whatſoever ſhall befall, it will be well with him.

Secondly, They are to perſwade themſelves, that nothing ſhall fall out, that can ſeparate from Gods love. And what a ſupport is this? Rom. 8. Paul there is triumphing, and that not for himſelf, but for all the people of God, who are juſtified; What ſhall ſeparate us from the love of God in Chriſt? Shall things preſent, ſhall things to come? verſ. 38. Is not this to bring the people of God up into the Mount of transfiguration? Whatſoever ſhall befall thee before thou dieſt, yet nothing ſhall ſeparate between Gods love and thee. Though it ſhould come about, that no friend love thee, none in the world will own thee, yet God will own thee. Certainly, this may rejoyce the heart of the godly, if any thing hereafter might divide between God and thee, might deprive thee of God, and part thee from him; then thou mighteſt tremble and quake, fearing the worſt is not paſt; but when all is thus provided afore-hand; that thou art ſure to be in Gods love, be thy eſtate never ſo diſconſolate, this may keep up thy heart.

Thirdly, The godly concerning all future things, may thus alſo conclude, That there is no evil, no temptation that ſhall fall upon them, but he will give ſtrength to bear, and give a way to eſcape. You have a Text more precious than the gold of Ophir to this purpoſe, 1 Cor. 10.13. God is faithfull, who will not ſuffer you to be tempted above that you are able; but with the temptation will make a way to eſcape. Doth not this Text ſpeak to the heart of ſome godly people? Oh they lie under ſad temptations, heavy exerciſes are upon them, ſuch as the world knoweth not, and they are afraid; theſe will overwhelm them, they ſhall never get out, it will undo them! But what ſaith the Text? God will not ſuffer you to be tempted above meaſure, and he will make a way to eſcape. See then thy fears, thy unbelief makes thee go contrary to the Text. Thou ſayeſt, thou ſhalt never be able to bear it, God ſaith, I will lay no more upon thee, then thou art able. Fear ſaith, I ſhall never eſcape this, never overcome this; Faith ſaith, he will make a way to eſcape. Now whether wilt thou believe God, or thy own fearfull heart? Oh then, let the godly that are tempted, and lie in deep waters, that are like Jonas ſwallowed up in the whales belly, take this Text, and hide it in their heart, ſo they will not fear what will be to come!

Fourthly, For things to come, they have this promiſe, That in all outward things, God will never leave them, nor forſake them. Thus things to come are theirs, for they have this promiſe. And Heb. 13.5. the Apoſtle urgeth this againſt covetouſneſſe, and to be content with what they have, God will never leave thee, nor forſake thee. Now this temptation many times troubleth (at leaſt) ſome godly perſons; they are afraid, they, or their poſterity may be brought to wants; they fear poverty may come upon them as an armed man; eſpecially they know not, what they ſhall do in old age, if God ſhould let them live, till they ſhould loſe their ſight, or their limbs, or their parts, what ſhould become of them? To live a burden to themſelves or others. Ariſtotle hath a wicked Poſition, That all decrepit old men ſhould be thrown down a ſteep hill headlong, and be killed, as being a burden to a Commonwealth. Old people are many times a burden to wicked young people. Therefore God commands us, Not to deſpiſe our mother when ſhe is old, Prov. 23.22. Now we ſhall ſee David himſelf tempted about his old age, Pſal. 71.19. When I am old and gray headed, forſake me not. Thus you ſee what wants or ſtraits, eſpecially p. 292what decayes of grace the godly may fear; they ſhall not have the ſame vigour and ſtrength, not the ſame memory and judgement. But the Scripture gives a good promiſe, Pſal. 92.14. They ſhall bring forth fruit in old age. So Iſa. 46.4. To your old age, I am he, and even to hoary hairs I will carry thee. He will have as much care of thee, as a mother of a child in her arms. Well then you ſee, in that God hath ſaid, he will never leave or forſake us, we need not fear poverty, want, the diſeaſes, and miſeries of old age, for theſe things are ours.

Fifthly, The people of God may be perſwaded of their perſeverance in the ſtate of grace, that they ſhall never totally and finally fall off from the favour of God. For this is the greateſt thing that might be feared; not the loſſe of riches, honours, or our eſtates, but the loſſe of grace is to be feared. Oh, if left to my ſelf, I may prove a Prodigal, become deſtitute of all holineſſe! There is nothing ſhould more make the godly afraid than this. Hence they are commanded to have a godly trembling about it. He that ſtandeth, let him, take heed, that he doe not fall, 1 Corinth. 10.12. Works out your ſalvation with fear and trembling, Philip. 2.12. Bleſſed is he that feareth alwayes, Prov. 28.14. Now, though there be ſuch a godly fear required, yet the godly at the ſame time are to be perſwaded, that what grace God hath begunne, he will perfect; and therefore this fear is promiſed as a means to preſerve them, Jer. 32.40. I will put my fear in their hearts, that they ſhall not depart from me. So that we have many glorious promiſes for our continuance and ſtedfaſtneſſe in the way of God, that neither the ſubtil devices of falſe prophets ſhall be able to deceive them, nor open and violent perſecutions ſhall take them out of Chriſts arms, for they muſt be ſtronger than Chriſt that can do this.

Laſtly, Death, which is ſurely to come upon every one, even about that the godly need not be troubled. You heard, it was their gain, it was the time of their redemption, it was Jacobs Chariot. Now although it be ſo, yet the moſt godly have trembling thoughts about it. Chriſt himſelf as he was a man, had a natural fear of death; and many of Gods children are tempted about it, leſt they ſhould have no comfort, be filled with deſpair, or not able with readineſſe and willingneſſe to reſigne themſelves into Gods hands. But the Scripture doth excellently fortifie againſt this, The righteous hath hope in his death, Prov. 14.32. And 1 Cor. 15.55. O death, where is thy ſting? And Pſal. 4.15. ſee what an expreſſion there is, The Lord will ſtrengthen him on the bed of languiſhing, and the Lord will make all his bed in his ſickneſſe. All his bed] Do not then fear to be left comfortleſſe at that hour. This muſt come, and it will come bleſſed unto thee. And as for the things to come in the world to come, they are ſo theirs, that they are prepared onelyonly for them. Here riches and honours, the good have them, and the bad have them, but there onelyonly the godly do poſſeſſe the good things of that life. Now, what tongue of men or Angels is able to ſpeak of them? The Scripture cals it, Life, eternal life, Glory and immortality, The Kingdome of Heaven, A Crown that never withereth; nay, whatſoever may be ſaid of it, comes ſhort, becauſe it may be ſaid, Then we rightly eſteem of it, when we account it ineſtimable. Now this everlaſting glory is ſo ſure, though to come, that they are ſaid to have it already, He hath already paſſed from death to life, 1 John 3.14. He is already ſet down with Chriſt in heavenly places, Epheſ. 2.6. And Heb. 1. They have faith, which is the ſubſtance and evidence of things not ſeen. So that were the godly for the preſent to lie under all imaginable miſery, yet that which is to come, would make amends for all. Thus Paul, We account theſe light afflictions not comparable to that eternal weight of glory, 2 Cor. 4.17. It's no matter p. 293what is for the preſent, ſo that what is to come be ſo glorious.

Now let us paſſe from the Mount of Bleſſing to that of Curſing. Let us ſee how it is with the wicked man in reſpect of what is to come. And

Firſt, How rich, and pleaſant, and full their condition is for the preſent, yet they may expect fulneſſe of wrath to come upon them every day. Jam. 5.1. Go to now ye rich men, howl and weep for the miſeries that are to come upon you. God ſtoreth up vengeance, he hath a treaſure of it; and the ungodly may tremble every hour, leſt it fall upon them. Therefore thou that art now jolly and confident, fear what is to come, what the next day may bring upon thee. Sodome had a fair morning, but fire and brimſtone quickly fell upon them. In Deut. 28. we have the curſes of a wicked man deſcribed, That in the morning he ſhould wiſh for evening, and he ſhould be in continual fear of what may come upon them. Even as Cain went up and down fearing every one would kill him. So that all the curſes in the Word, all the wrath of God may juſtly be feared by thee every day thou ariſeſt or walkeſt abroad.

Secondly, Although they have the good things of this life, yet they are rather to tremble, then to be confident thereby. For the Parable of Dives and Lazarus, inſtructeth us of Gods proceedings herein, Luke 16. Abraham told Dives, He had received the good things of this life, and therefore was to have the evil things of the life to come. As Iſhmael had part of the earthly poſſeſſions of this world, but nothing of Canaan or the promiſe: Thy miſery and confuſion hereafter will be the greater, by how much the rather thou haſt been accuſtomed to eaſe and pleaſures; and the longer God keeps off his wrath, the more heavy and weighty will it be, when it ſhall come.

Ʋſe 1. Of Inſtruction. He only is happy, who ſhall be ſo in the world to come. Judge not of a mans bleſſedneſſe by this moment; our lives are ſhadows that paſſe away, what ſhalt thou be to all eternity? Say that to thy ſoul, Oh prophane Atheiſt, that crieth, Give me the preſent, and let others take the future! Thou doeſt not believe the great things coming, therefore thou thinkeſt and ſpeakeſt ſo. Oh what a vaſt difference will there be between thy laughing here, and thy roaring in hell, thy pleaſures here, and thy torments there! Oh that this eternity coming, that this world to come ſhould not be more in your minds and hearts!

Ʋſe 2. Of Conſolation to the godly, who may ſay, Soul, take thy ſpiritual eaſe: If they may not, who may lay themſelves down and ſleep, if not ſuch; for whatſoever fals out, it ſhall be well with them. They have a promiſe for the future, and therefore it's their weakneſſe and unbelief; if they torment themſelves, ſaying, what if this be, and that be? How ſhall I do, if ſuch things come upon me? What ſhall not ſuch promiſes as I have named quiet thee? Mayeſt thou not truſt God upon his Word?

Ʋſe 3. Of Terrour to the wicked. Do not with Agag riſe up comfortably, and walk delicately, ſaying, The worſt is paſt: No, God reſerveth his bitter gall to come. All the grief, pain and miſery thou haſt had in this life, is nothing to thoſe dregs thou muſt drink up hereafter. Break off thy ſins quickly by repentance; think, what will thoſe coſt me hereafter? How do the damned in hell think of thoſe wicked wayes, which have brought them thither? Do they not curſe and blaſpheme the day they were born, and that ever they hearkened to Satans temptations.