The Shield of Righteousness, Part 15
VERSE, 16. With long life will I ſatiſfie him, &c.
A Fourth promiſe made to the righteous is, that (when it ſhall be good for him) he ſhall be filled with dayes, and liue to old age: As Gedeon was buried in a good age, Iudg. 8.32. and Dauid dyed full of dayes, 1. Chro. 29.28. and Iob very old, after he had ſeene his ſonnes, and his ſonnes ſonnes for foure generations, Iob 42.16.17. It is like the Lord made this promiſe to the Faithfull, at what time the Angel cut downe ſo many in Iſrael, with the ſword of Peſtilence: for, the godly might (then) feare themſelues very much, that they alſo ſhould returne to their duſt in ſo great a mortalitie: but the Lord healeth that feare with his promiſe of a long life to thoſe that feare him, and, with faith, call vponupon him: as if he had ſaid: ye ſhall not (onelyonly) liue at this timer but (when old age ſhall be a bleſſing to you) liue long, and goe to your graues in a ripe and good age; your head being deckt with gray haires, and your heart filled with righteouſneſſe.
This is ſpoken of the godly, ſuch as excell in goodneſſe: And therefore the doctrine is; Doct. long life is a great bleſſing, where it is garniſhed with grace, not made vile by ſinfulneſſe. So olde age was promiſed to Abraham for a bleſſing: Thou ſhalt goe to thy fathers in peace, and be burted in a good age, Gen. 15.15. That is, thou ſhalt be ſatiſfied with the multitude of many, and good dayes, and liue long, and comfortably here. When Salomon exhorteth Wiſedomes ſcholler to heare and receiue his words, that is, to heare them with fruit and diligence; he perſwadeth it with no other promiſe then of a long life, and comfortable eſtate, in the yeeres of age and peace, Prou. 3.1, 2. and 4.10. And the Apoſtle by the promiſe of the life preſent, 1. Tim. 4.8. muſt needes meane the promiſe of long life, as the beſt; being (as is intended) ſet in the beſt and moſt excellent way.
Obiect. Obiect. You will ſay then: and why doe good men ſo commonly liue in trouble, and die in youth, as they doe.
Anſw. The obedience of the beſt is but in part; Anſw. and what maruaile then, if in part onelyonly they be made partakers of outward things; as of a long and confortable life, and ſuch other promiſes here? Beſides, ſuch promiſes are not abſolutly, but conditionally made to the righteous; as if God ſee it fit, and if it be good for them, and neceſſary for the Church, that God prolong their dayes: otherwiſe, what is wanting in length of dayes, is made vp with the immortalitie of ioyfull dayes in heauen. And, though they liue but a ſhort time, yet hauehave they length of dayes in a ſort; eueryevery day being a whole Summers day vntounto them by the Sunne of Gods fauour, that ſhineth vponupon their ſoules more and more, without any going downe. Thus it is prooued that long life, not abuſed, is a bleſſing of God, and may further appeare: The Reaſons.
Reaſon 1 Old Chriſtians are old Seruitors in Gods family, and a good old ſeruant is preferred before a new, by a good maſter, alſo, ſuch hauing liued righteouſly long, muſt needes be ſtored with great knowledge and experience; which will make them to bring forth more fruit in their age: And, is not olde age then which is a meanes of this, a bleſſing?
Secondly, length of dayes, or long life, conſidered in it ſelfe, Reaſon 2 is a bleſſing, Prou. 3.16. how much greater, where age and goodneſſe meet? the worme would not die; and they gladly would liue longer, that liue miſerably: Yea, the godly, who (of all others) hauehave the greateſt preferment by death, are loth to lay downe this tabernacle. And wherefore all this? ſurely, becauſe life is ſweet, and to flie from death is naturall to man and beaſt. Now if life be ſo ſweet, thus fraught with troubles: how good and ſweet is long life, filled with the ioy of the righteous, and flowing with riuers of peace?
Thirdly, who weareth a more honourable ornament then he, Reaſon 3 that hath aaPhile. 9. gray head crowned with vertue & Chriſtian graces? and who is more richly clad, then he that is clad in ſiluer haires of age, with robes of innocencie and righteouſneſſe? Eſa. 3.5. If the one be a bleſſing; that is, to weare a crowne and gorgeous cloathing: the other is a double bleſſing, that is, to be apparrelled gorgeouſly with the new man, in newneſſe of life.
All old age (then) cannot be called happie; nor all happie that Ʋſe 1 come to gray haires in the life of old men and women: for, ſome, by their ſinnes of youth and age, turne the bleſſing of olde age into a troubleſome curſe of many griefes, aches, and other paines in their bones: and ſome hauehave nothing to commend them, but that their yeares hauehave beene many, and that all of their time, are gone: but the white haires of ſuch, are as ſo many ſhames of their age: for what credit is it to be able to ſay: I hauehave liued thus long for my ſelfe, and thus little for God? or I am old in time, and an infant in knowledge?bEſa. 65.20 full of dayes, and emptie of grace? knowing many in my time, and neuer knowing God, or my ſelfe to this day? Is not the bleſſing here turned into a curſe? and hauehave ſuch attained to that age, which Salomon calleth the crowne of glory, being found in the way of righteouſneſſe, Prou. 16.31.
A terrour to vicious old men that hauehave nothing but the haires Ʋſe 2 of age, wanting the vertue that maketh it honorable. For ſuch if they looſe their reuerence, looſe but that which they are not worthy of; Hauing the ſigne without the thing ſignified. Alſo, they ſhall anſwer to God for a long time; where the wicked (that dye yong) hauehave leſſe to anſwer for. And, they croſſe the commandement that ſaith, Riſe vp before the hoare head, Leuit. 19.32. For, they diſcharge the reuerence of yong men toward them, by growing in yeares of ſinne. Or, would they hauehave yong men to honour gray haires, wherein is nothing but contumely and diſhonour? So, where God hath annexed honour, they vntie it; where he hath bound, they vndoe. Which is not ſpoken to animate yong men to contemne gray haires in any, though neuer ſo vicious. For age deſerues honour, by Gods ordinance, in the worſt: not that they are worthy, but becauſe it deſerueth regard, as doth the calling in a bad-liu'd Miniſter. Honour therefore they muſt hauehave; though not the double honour, due to thoſe who are old and godly, and who hauehave liued long, and long good. The laſt promiſe followeth.
And ſhew him my *Or make him ſee it.ſaluation.
TO ſee Gods Saluation, in the Prophets phraſe, is to know, by experience, how great it is in our owne Saluation; and therefore ſome reade; I will offer him my ſaluation, giuing the meaning, rather then the words. Here we ſee it darkely as in a glaſſe, 1. Cor. 13.12▪ Hereafter, we ſhall ſee it, as it is. Here wee ſee it by faith, and Chriſt with it, by the b Goſpel, alſo by feeling; when we perceiue the power of Chriſt,Ioh. 8.31, 32 and ſpirit, which Chriſt ſendeth to worke mortification in vsus, and true holineſſe, Epheſ. 3. Phil. 3.10. And theſe two ſights of ſaluation are offered to the inward ſpirituall eye, here: hereafter, we ſhall ſee more further: God calleth this ſaluation, His, becauſe, he is author of it, and giueth it. Or, becauſe it is from Him, and by his gift only. But (firſt) this ſhew of ſaluation in the eyes of our minde, ſhining brightly to vsus through the darke cloud of troubles, doth, in this life, much cheare vsus vp in afflictions: and this meditation of the life to come, is as Sugar in our cup, to ſweeten them with.
The Doctrine is, that the conſideration of eternall life, which by hope we waite for, Doctr. and by faith are poſſeſſed of here, is a preſent remedie in afflictions, or like the tree which God ſhewed Moſes, where with he ſweetned the waters of Marah, that is, the waters which, for their bitterneſſe were called ſo, Exod. 15.23.25. for, the tree of life, caſt into theſe bitter croſſes of our troubleſome times here, doth very much alter theſe waters of Marah, and make them pleaſant, that is, ſweete to our minde and ſpirituall …aſte: with this confidence Dauid layd vp his fleſh in hope, Pſal 16.9. that is, thinking to dye, was comforted much in death, and had great ſecurity in his fleſh: knowing that it ſhould ſtand before God; and that the ſame Lord that watched ouer him for the preſent, would guide him to immortalitie. This taſte of the promiſes was in his minde, and would not goe out of his hope; and therefore doubted not the ſaluation that God had ſhewed him, with the like reſolution. Moſes ſpiced the rebukes of Chriſt to the taſte of his ſoule, and endured the croſſe patiently: becauſe he knew by faith, that better riches were prepared for him then the treaſures of Egypt, Heb. 11.24, 25, 26, 27. The text ſayth: Hee ſawe him that was inuiſible: or, God had ſhewed him his ſaluation. This was it that ſtaied all quiuerings of fleſh in thoſe notable worthies, ſpoken of in the eleuenth to the Hebrews: they knew that they ſo reſted in the hands of God, that no death could pull them from him and they had an eye to the recompence of reward: thus they comfortably digeſted their croſſes, by feelin the life of ſaluation. The reaſons:
They knew that God did call them by ſuch troubles, as by the Reaſon 1 common way of Chriſtians, Act. 14.22. to his reſt: and that for ſhort afflictions, they ſhould hauehave long life in his preſence, 2 Cor. 4.17. or, they conſidered that all troubles temporall were to them, in merciemercy, but as worme-wood, or ſome bitter thing to waine them from the breſt of the world, that they ſhould, not minde earthly things too much: which, rightly conſidered could not but carie their louelove to better things prepared for them in another world: and, louing their other life; what would they not endure to come vntounto it?
Secondly, the beſt were moſt miſerable if they had hope onelyonly Reaſon 2 in this life: 1 Cor. 15.19. but becauſe their hope is led forward by better promiſes in matters which they ſee with ſpirituall eyes; therefore they faint not in afflictions, 2 Cor. 4.16.
Thirdly, the priſe incourageth thoſe that runne, ſo to runne Reaſon 3 that they may obtaine: and yet this is but of a corruptible crowne: we runne in afflictions; and not vncertainely, nor for a corruptible crowne, but for an vncorruptible of glorie: and, ſhall not a better priſe, or the wager of better things to come, ſwallow all paines that we can take in comming to Chriſt? it is the Apoſtles owne compariſon, 1 Cor. 9.24.
Vſe 1 An inſtruction to be well acquainted with this bleſſed ſight of Gods ſaluation, in our daies of peace, and before troubles come: ſo, ſhall we better, and with more joy and patience endure them when they come.: when God brings vntounto vsus the cup of affliction, if we hauehave this ſugar of the meditation of heauenly life to ſweeten it with: what can offend vsus? If Peſtilence be ſent, if ſharpe ſickneſſes, for our triall; if death threaten vsus; we hauehave a remedie ſet by vsus that will cure all theſe, and that is, the ſaluation that wee waite for: for, by it we know that the worſt that theſe, or any other troubles (like theſe) can doe, is to preferre vsus to our inheritance and liberty; where (here) wee ſerue but a ward-ſhip, and are incumbred daily. Theſe make our way for vsus to ſaluation: and when we duly conſider this, how can we be moued?
Vſe 2 A confutation of that enuious Doctrine in Poperie, which; becauſe it would hauehave the common people, in the point of ſaluation, to reſt in an infolded faith, beleeuing as the Church beleeueth; that is, contingently, but not with knowledge, nor certainty; muſt needs breed dangerous offences in temptation: for, if wee ſhall ſtand ſuſpitious of that, which muſt bee our greateſt comfort in troubles, and which we hauehave vnderunder the ſeale of Gods promiſe: what ſhall ſtay vsus in the afflictions and croſſes of our mortall life? when the remedie is denied, what ſhall cure vsus? and when wee ſee death, and no ſaluation, that is, no aſſurance of it, after death; what comfort can wee hauehave to ſuffer here, and hereafter, for cuer?
Vſe 3 A terrour to worldly minded men, whoſe portion is in this life. They neuer thinke of, nor care for heauen; but hauehave their hearts buried in the graue of worldly things: what wil ſuch do, and whither will they turne them when affliction and anguiſh ſhall come vponupon them, Prou. 1.27. and their end draw neere? the ſight of ſaluation cannot comfort them; for that cannot comfor them that they cannot expect: and the feare of damnation muſt needs trouble them; for, that cannot but torment them that they muſt needs inherit as their portion for euer.
Doct. 2 Laſtly, it is called Gods ſaluation: Mine, ſaith the Lord, that is, that which is originally & only from Me. Where we learne, that that eternall life is the gift of God: or his only worke and gift: therefore is it called by Eſay (as here) His ſaluation, Eſa. 25.9. and of the Lord he ſaith: He will ſaue vsus, Eſa. 33.22. hee and no other. The moſt bleſſed Virgin calles him her Sauiour. Let the Papiſts note, that ſhe muſt hauehave a Sauiour: and this muſt be, and be no other then God, her Sauiour. It is that grace of God that bringeth ſaluation, ſaith Saint Paul, Tit. 2.11. that is, It is God, who by grace, or the doctrine of grace, in the Goſpel, bringeth it. And to ſpare further labour in a matter wherein both the Teſtaments are ſo plentifull, the very words of the doctrine, are the ſame Apoſtles owne words: The gift of God is eternall life through Ieſus Chriſt, Rom. 6.23. where hee ſheweth that ſaluation is a gift; and what is freer then gift? and giuen of God for Chriſt: that is, a gift whereof the authour is God, and the purchaſer Chriſt, the Sonne of God. The Reaſons.
For, when Adam was once falne from Gods image in Paradiſe, and being driuen by guilty conſcience, had fledde to the weake ſuccour of leaues and buſhes for a hiding place againſt him, and the ſtorme of his iuſtice; the good Angels could not but abhorre vsus; and the other creatures, how could they but become enemies to vsus? and therefore no will in them to hauehave ſaued vsus, if they could: onelyonly, the fountaine of mercy, God the Father of Chriſt, and our Father in Chriſt, looked toward vsus, and his eye (onelyonly) pittied vsus in this blood of our pollution, Ezech. 16.5.6. then he made his couenant of Saluation with vsus in the ſeed of the woman, by a perſon that ſhould come of woman; that bleſſed ſeed that ſhould breake the Serpents head, Gen. 3.15. That is, Chriſt that ſhould deſtroy the deuill, and hath already deſtroyed him. In all this, what hauehave the creatures done? Nay, what could they doe?
Secondly, he onelyonly is giuer of life, that can raiſe from death to Doct. 2 life, this can no creature, Angel or other doe, that is, doe by his owne Name and power, Acts 3.12.16. Acts 9.34.40. or hee that will giuegive life, muſt deliuer from death: but none can ſaue from death, but he that hath the keyes of hell and death, Apoc. 1.18. this is no creature. Alſo, none can ſaue from death, but hee that can deliuer from ſinne, that cauſeth death. But what creature can ſo doe? what creature … can deliuer from an infinite ſinne?
Doct. 3 Thirdly, if God onelyonly did not giuegive life; the Scriptures which ſpeake of a Sauiour, would not (as they doe) ſpeake of him onelyonly, but of helpers with him in the point of ſaluation. But the Scripture ſpeakes of no Sauiour but the Lord, nor Giuer of life but Him, Eſai. 43.11. & 61.10. & 12.2, 3. Ioh. 10.28. Act. 4.12. And ſurely, if he did not ſaue vsus, who (onelyonly) is the Sauiour, our dayes would be ſhort, and cut off (quickly:) for the torments of hell, Satan, and our owne corruption ſwaying vsus thither; but the the arme of Gods ſalvation, able, (and only able) to ouer-maſter Satan, and our owne vnruly old-Man, doth both ſtay vsus from deſtruction, and keepe vsus in the path of life.
Ʋſe 1 A confutation of that doctrine of the Papiſts, which, in the grace of life, will hauehave godly men to bee takers with God; or ioynt-purchaſers; making him but a Sauiour in part, and them (partly) their owne Sauiours: but is this becauſe he is weake to ſaue by himſelfe? Zacharie in his Canticle, calleth him the horne of Saluation in the houſe of Dauid, Luke 1.69. That is, the ſtrong and mighty Sauiour in that houſe. But they make Zedekijahs hornes, 1. Kin. 22.11. hornes of iron, and inſtruments of vanitie, to ioyne them, for the batterie of the Kingdome of Satan, with this horne of our ſaluation. To his good will they ioyne their freewill, and their good workes to his great worke, and to his interceſſion, the interceſſion of Angels, and Saints departed, and ſet their poſts by his poſts, Ezech. 43.8. putting their old cloth in his new garment, wherein is no breach, nor defect. But hee that made this wedding dinner, is a King, Math. 22.2, 3. And what want is there at a Kings Feaſt, ſpecially, at the marriage of his elder ſonne? and what ſhot doe Kings take of their ſeruants when they hauehave feaſted them? therefore, they pay nothing that ſit downe at this Supper, Eſai. 55.1. Apoc. 22.17. neither bring any diſh vntounto it, that is, diſh of halfe purchaſe. Eternall life (as hath beene ſaid) eueryevery part and whit of it, is the gift of God.
Ʋſe 2 But, is ſaluation Gods? and the gift of eternall life Gods gift? then, Chriſtians muſt walke ſo, and ſo behaue themſelues, that they may comfortably with their laſt breath, expect this gift of eternall life, being in the way of the ſame by a godly life, and holy death. For, God doth not giuegive his ſaluation to thoſe, who neither care to liue in obedience, nor prepare to die in faith. And, to loſe ſaluation, is to be in worſe caſe at our death then the beaſts that periſh. For, when they die, their miſery ends with them: but, when reprobate man dies, his miſery begins that ſhall neuer hauehave end. For, hee hath millions of yeares (without end) to liue in flames of miſery, and torments of hell. His worme dieth not, and his fire neuer goeth out, Mar. 9.44. O therefore let vsus enter into cares ſo to ſerue God, and pleaſe him in our liues now, that when we come to him for an opening, he may not refuſe vsus, with a, Ʋerily I ſay vntounto you I know you not, Mat. 25.11.12. that is, for any of mine, or any that I hauehave determined to bring to ſaluation, being no ſeruants of mine, but the ſeruants of ſin. Let vsus ſpend the time that remaines ſo as wee may be able to giuegive a good account for our houres, when it ſhall be asked, how we hauehave liued here. And let vsus ſo liue, that is, ſo to God in his feare, that when we die (and die we muſt) we may die with much peace, and in his fauour and louelove, entring into our Maſters ioy. The Author and Giuer of life giuegive vsus grace ſo to liue, and ſo to die, that we may liue to him▪ and die (happy) in him, for his righteous ſonnes ſake, Chriſt Ieſus: to whom, with the Almightie Father, and eternall Spirit be rendred all Maieſtie, might, and glory, now and euer. Amen.
FINIS.