Commentary on the Minor Prophets, Treatise · Chapter 3
CHAP. III. God will owne, and honour his Saints.
And they ſhall be mine ſaith the Lord of Hoſts, in the day when I make up my Jewels &c.
OF the three points gathered out of the former part of the 17. Verſe. Two are already diſpatcht. The third now followes.
Doct That Gods faithfull people ſhall be graciouſly owned and acknowledged, Nota quod ipſt futuri ſint Deo inter foreign, quo die ſuum peculium ſit confecturus. Polan.yea preciouſly eſteemed and accounted of in that day. They ſhall be mine, ſaith the Lord of Hoſts: there he ownes them. And I will make them up as my Iewels, there he honours them.
I know the words are by ſome, ſomwhat otherwiſe read and rendered, as thus: They ſhall be to me in the day that I ſhall do this (or that I ſhall make or ſet out) for a flock. So the Geneva Tranſlaters, after the vulgar, Vatablus, Pagnine, Calvin, and the whole ſtreame of Interpreters. Our laſt moſt accurate Tranſlation, after Tremellius, Polanus and Shindler, hath it better, and nearer to the naturall genuine, grammaticall ſenſe of the Originall, thus: And they ſhall be mine, ſaith the Lord of Hoſts. In die quo confecturus ſum peculium, foreign. 1 Pet. 2.9. foreign. Tit. 2.14 Deut. 32.9 Iob 22.25 Pſal. 148.14 Pſal 125.2 foreign. Plato. Deut. 26.17, 18, 19. 1 Pet. 2.9 Heb. 13.15in the day that I make up my Jewels, or peculiar treaſure, my proper goods and moſt precious ſubſtance, my ſilver and my gold, my gemmes and my Jewels, the people of my purchaſe (as St. Peter after the Septuagint renders it) and thoſe that comprehend, as it were, all my gettings: they are as it were, all he hath, that he makes any account of. The Lords portion is his people, ſaith Moſes, and Iacob the the lot of his inheritance. God is their portion, and they are his. They his glory and gold, and He theirs: they are round about him, and he interchangably, round about them, as the mountaines are round about Jeruſalem. They make their boaſt of God, and God boaſts as faſt of them. Haſt thou conſidered my ſervant Iob, that there is not ſuch a man in all the earth? He avoucheth them for his people, high above all nations in praiſe, in name, and in honour: And they o'tother ſide (ſuch a ſweet correſpondency there is) avouch him for their God, to walk in his waies, and to keep his ſtatutes, to ſhew forth his vertues, as examples of the Rule, and as a kingdome of Prieſts to cover Gods altar with the calves of their lips, and to offer up ſpirituall ſacrifices acceptable to God, by Jeſus Chriſt; in whom he hath choſen them (as veſſels of honour) before the foundation of the world &c. Eph. 1.4.
SECT. I. Reaſon 1.
Reaſ. 1 ANd that's indeed (ſith we are here fallen upon it) the firſt and chief ground of the point.Greevinchomius. Tales nos amat Deus quales futuri ſumus ipſius done non quales ſumus noſtro merito. Concil: Arauſican: ſec: canon 12. foreign. Sic Beza teſtatur in vetuſtiſ: ſuo cedice, nec non in comment: Chryſoſt. & Origenis plurimis locis legi. In hominibus beneplaciti Sic Vulgata, In hominibus bonae voluntatis. The Lord thy God hath choſen thee to be a ſpeciall people (or, a Jewell) to himſelf above all people, his mere mercy making the difference. Thou canſt not ſay as that proud heretick did in anſwer to the Apoſtles quere, who made thee to differ? Ego meipſum diſcerno. For leſt any ſhould dreame of foreſeen faith, or previous merits, the Lord, ſaith Moſes, did not love or chuſe you becauſe ye were more or better then others, but he loved you becauſe he loved you: And out of this preventing love, he choſe you for a peculiar treaſure to himſelf above all people Exod. 19.5. The Originall word there uſed is the ſame with that in our text, and the Chalde Paraphraſt expounds it by another word, that ſignifies beloved ones. For as his love firſt moved him to make us his own, ſo being now his own, he cannot but love us. He choſe whom he would love, and now loves for his choiſe. For owneneſſe makes love. Having loved his own, to the end he loved them, Ioh. 13.1. and therefore loved them becauſe his own, becauſe the people of his good pleaſure, as the Angels call them Luc. 2.14. and as Gabriel had before called Daniel a man of deſires, or greatly beloved of God. Dan. 9.23.
SECT. II. Reaſon 2.
Reaſ 2 2. A She hath elected us to this high honour of old, ſo he created us to it in his own due time by a new and wonderfull creation.Eph. 2.10… foreign. Ut quando quis aliquid opus producit ſecundum praecepta artis propriè dictae. foreign. Factura. Valla. Rev. 3.14 Eſay 51.16 Eph. 1.19 For we are his workmanſhip, his artificiall curious exquiſite workmanſhip, whereon he beſtowed like skill and induſtry as he did in making mans body Pſal. 139.15. or the third heaven, whereof he is called the Artificer, Heb. 11.10. and it is called not the work of his hands, but of his fingers, Pſal. 8.4. Lo thus are we his facture or workmanſhip, created unto good works in Chriſt Jeſus, who is not aſhamed to ſtile himſelf the beginning of this creation, and to ſay that he planted the heavens, and laid the foundations of the earth that he might ſay to Zion, Thou art my people. St. Paul alſo teſtifieth that God putteth forth the ſame almighty power in the working of ſaith in us, as he did in making the world for us: that being as great a wonder as this, and the analogy is very excellent. The firſt God creates here alſo is light of knowledge: next (as on the ſecond day) the firmament of faith. 3. ſeas and trees, repentant tears, and worthy fruites. 4. the ſun, heat of zeal with light of knowledge. 5. fiſhes to play, and fouls to fly: ſo to live and rejoyce in a ſea of troubles, and to fly heaven-ward by prayer and contemplation. 6. And, theſe things performed, man is made a new creature, advanced to a dominion over all the works of Gods hands, yea to a bleſſed fellowſhip with Gods only ſon, who rejoyceth in this habitable part of Gods earth, and his delights are with the ſons of men.Prov. 8.31
SECT. III. Reaſon 3.
3. HE hath bought us with a price: the church is an Acheldama a field of blood, a field purchaſed with blood, Reaſ 3 not with that goodly price the Jews valued our Saviour at, 2 Cor. 6 20 Zech. 11.13the price of a ſlave; but with the blood of God, Act. 20.28. For we are not redeemed with corruptible things as ſilver and gold (poor things to purchaſe a ſoul with, more likely a fair deal to drown it deſperately in perdition and deſtruction) but with the precious blood of Chriſt, as of a lamb undefiled,1 Tim. 6.9 1 Pet. 1.18, 19 1 Pet. 1.2 Tit 2.14 and without ſpot: who gave himſelf for us, that he might redeem us from all iniquity, and purify us to himſelf (by that blood of ſprinkling, that ſaved us from the Deſtroyer) a peculiar people, and preſent us to himſelf a glorious church not having ſpot, wrincle, or any ſuch thing Eph. 5.27.
SECT. IIII. Reaſon 4.
4. HE hath effectually called us with an high and heavenly calling. Heb. 3.1. Reaſ. 4 Whereby we that in times paſt were not a people (as St. Peter, after the Prophet, hath it) or if any, a diſobedient and gainſaying people Rom. 10.21 a people laden with iniquity Iſay 1.4. a people of Gomorrah, ver. 10. a naughty people, Ier. 13.10. good for nothing, but to be caſt off as a rotten girdle (ibidem) and therefore the people of Gods wrath, Iſa. 10.6. and of his curſe Eſay 34.5. are now by a gracious calling, and ſpeciall priviledge become the people of God, a righteous people Eſay 60.21. a holy people Eſay 62.12. wiſe and underſtanding above all people Deut. 4.6. a people in whoſe heart is Gods law Iſa. 51.7. the epiſtle of Chriſt written not with inke, but with the ſpirit of the living God, known and read of all men 2 Cor. 3.2. whiles we walk,Phil. 2.15. as examples of the Rule, harmeleſſe and blameleſſe, the ſons of God without rebuke in the midſt of a crooked and corrupt nation, amongſt whom we ſhine as lights in the world, holding forth the word of life (as an enſigne or badge of our high and honourable vocation) and as an holy nation, a peculiar people, ſhewing (or preaching) forth the vertues of Chriſt that hath called us out of Egypt into Goſhen, out of palpable darkneſſe into his marvelous light. And this the rather,1 Pet 2.9 1 Cor. 1.24 becauſe not many wiſe, mighty, or noble are called: 'tis a wonder that any. But God hath made known the riches of his glory on the veſſels of mercy, which he had afore prepared unto glory, even us whom he hath called according to purpoſe, not of the Jews only, but alſo of the Gentiles. As he ſaith alſo in Oſee, I will call them my people which were not my people, and clepe her beloved which was not beloved Rom. 9.23, 24. yea, I will betroth her unto me in faithfulneſſe, and marry her in mercy for ever. Now marriage in it ſelf is honourable among all men:Hoſ. 2.20 Heb. 1.2 How much more when to ſuch and ſuch an honourable perſonage as the Heir of all things? Eſpecially ſince to make her a fit ſpouſe, he purifies her, as they did Eſther, and beautifies her as Abrahams ſervant did Rebeccah: for he puts a Jewel upon her fore-head, earerings in her eares, and a crown royall upon her head, Ezek. 16.12. he decks her as a bride-groom, and as a bride adornes her ſelf with Jewels Iſa. 61.10. thus is her beauty perfect through his comelineſſe put upon her. And herein the Lord Chriſt goes beyond all earthly bride-grooms whatſoever. Moſes married a blackmore, and could not change her hue, Solomon an Egyptian, and could not convert her to the truth. But Chriſts conveys and communicates his beauty to his bride (every grace in that chaine about her neck wherewith Chriſt is raviſhed Caent. 4.9. being as a coſtly Jewel ſet in fine gold) and whenſoever he calls a man to an heavenly kingdome (as once Saul to an earthly) he makes him to be of another ſpirit then before, and to walk worthy of God, and worthy of the vocation wherewith he is called. Eph. 4.1.
SECT. V. Reaſon 5.
LAſtly, God hath already glorified his people (ſo the Apoſtle doubts not to deliver himſelf of ſanctification begun here, Reaſ. 5 Rom. 8.30and to be perfected hereafter) ſet them together with Chriſt in heavenly places, given them the earneſt of their inheritance for a pawn of the whole bargaine,Epheſ. 2.6 the firſt-fruits of the ſpirit as a foretaſte, a pledge of the whole harveſt, garniſhed them with that grace that will one day be glory, nay is ſo already: for what is grace but glory begun? and what is glory, but grace perfected; They differ not in kinde: but degree only: whence it is that grace is in ſcripture put for glory; and glory again, is uſed for grace: yea that Gods people,1 Pet. 4.14 for their graces, are called, the Glory, Eſay 4.5. & 46.13. as having the ſpirit of glory and of God reſting upon them. Indeed there is a naturall glory ſtampt upon the very perſons of true Chriſtians (Coloſ. 2. ult.) ſuch as thoſe that are but meer civil men cannot chuſe but honour, as the Hittites did Abraham; Thou art a Prince of God among us: nay the wicked and worſt of men, as Jehoram did the Prophet Eliſha, over whom, when ſick, he wept out, O my father, Acts & Mon.my father, the horſemen of Iſrael, and charets thereof: And Maſter Bradfords death is ſaid to have been bewayled of many Papiſts alſo that knew his piety in his life, and patience in his death: ſo much honour God did him, in the conſciences of his very enemies.Ʋnde indicatur conſcientiae puritas, & cauſae benitas. Malcolm. in Act. 7 Epheſ. 4 Mat 4 Cant. 4. Wiſdome maketh the face to ſhine, as it did St. Servens. They ſaw his face as the face of an Angel: ſuch was the goodneſſe of his conſcience, his cauſe, and his courage. And could they have ſeen his inſide, they ſhould have diſcerned and admired a farre greater glory; that new man, I mean, that new world above-mentioned, that after God (or according to the likeneſſe of the heavenly paterne) is created in righteouſneſſe and true holineſſe. The tranſcendent beauty and bravery whereof is ſuch, that the Lord Chriſt himſelf, who was nothing moved with an offer of the glory of the whole world, profeſſeth himſelf raviſht, and loſt, in love toward a ſanctified ſoul. For albeit we are ſanctified but in part, and there be yet many flawes, and blemiſhes in the beſt, whiles here, yet he conſiders us as we are in himſelf, and as we ſhall be in the ſtate of perfection, (like as we do kings children,Coloſ. 3.3 whiles yet in their nonage.) For when Chriſt, who is our life ſhall appear, then ſhall we alſo appear with him in glory. Iſrael, in the mean-while, is his glory, Eſay 46.13. a crown and a diadem in the hand of Jehovah, actually poſſeſt of heaven aforehand, as it were by turf and twig, Joh. 5.24. 1 Joh. 3.14. And albeit the Saints have not yet attained to the full degree of the ſhining brightneſſe of their immortall happineſſe,2 Cor. 4. ult. yet from glory to glory they ſhall be tranſformed and tranſlated, till at length they become like the Ancient of dayes. It doth no… yet appear, ſaith Saint John, what wee ſhall bee, (hence the world ſo much miſtaketh, and miſuſeth us) but we know that when he ſhall appear, we ſhall bee like him, in the quality of our glory, though not in an equality, 1 Joh. 3.2. For we ſhall ſhine as the moſt radiant Jewels and Jaſpers Rev. 21.11. Nay that's not all: we ſhall ſhine as the firmament, with its glittering furniture, Dan. 12.3. nay as the Sun in his ſtrength, Mat. 13.43. nay like Chriſt the Sun of righteouſneſs, Col. 3.4.
And this 1. In regard of our ſouls, which ſhall be filled with knowledge, wiſdome, purity, as the ayr is with light, 1 Cor. 13.11. Moſes and Elias appeared in the tranſſiguration,Luke 9.31 and conferred with Chriſt, concerning his death: the myſtery whereof they underſtood far better now, then when they were in the fleſh. 2. In regard of our bodies, which though now muddy and maſſy, ſhall then ſhine as tranſparent-glaſſe,Rev. 21.11 or cleareſt chryſtall: partly from the glory about them, and partly from the ſpirit within them, (as a lanthorne ſhines from the candle put into it) being clarified from all dregs, faſhioned like Chriſts moſt glorious body the ſtandard) in reſpect of incorruption and immortality, beauty and brightneſſe, grace and favour, ſtrength,Eccleſia in fine ſaeculi expectat quod in Chriſti corpore praemonſtratum eſt. Aug. foreign. Ʋbi tu Caius, ibi ego Caia. 1 Cor. 3.21, 22 and nimbleneſſe, majeſty, and ſuch Angelicall excellency, as ſhall render them rather like heavenly ſpirits then earthly bodies, for the ſurpaſſing glory that ſhall be put upon them. Laſtly, for our totum compoſitum, the whole perſon together conſidered; Every true Chriſtian is the ſpouſe of the Lamb, and ſo actually inveſted into his dignity, and made partaker of his glory. For Ʋxor fulget radiis mariti (it's a Maxim in the civil law) the wife ſhines with the beams of her husband; and whatever he hath, ſhe hath; all is in common between them: ſo that as Luther ſaith, there is nothing differenceth man and wife but ſex onelyonly. Think the ſame to be true in the myſticall marriage betwixt Chriſt and his people. All is yours, becauſe you are Chriſts: His treaſures, riches, beauty, glory, power, kingdome, all is yours, ſo farre as you are capable. For you ſhall bee next unto Chriſt, Luk. 22.30. yea one with Chriſt, Joh. 17.21. even as He and the Father are one: and ſo above the moſt glorious Angels: for are they not all miniſtering ſpirits, ſent forth to miniſter to them that ſhall be heirs of ſalvation, Heb. 1.14?Bucan. loc. co…n. p. 76. This (according to ſome) the devil and his black guard (once bright Angels) could not brook, or bring their hearts to, and therefore fell (through envy and malice to the known truth, Joh. 8.48.) from their firſt eſtate, and left their own habitation to dwell in darkneſſe, rather then they would endure to honour ſuch a Mordecai as man, a clod of clay: a bag of wind, ſo poor a thing, merely made up of ſoul and ſoil, of breath and body (a puff of wind the one, a pile of duſt the other) nay now ſince the fall, a very mixture and compound of dirt and ſinne.foreign But whether the devil will or no, the Church ſhall be brought unto the king in raiment of needlework: the virgins her companions alſo ſhal be brought, unto him. With gladneſſe and rejoycing ſhall they be brought, they ſhall enter into the kings palace, and be ſet on his right hand (a place of dignity and ſafety) in whoſe preſence is fulneſſe of joy, and at whoſe right hand there are pleaſures for evermore.Pſal. 45.14, 15, 9. Pſal. 16. vlt. For quality, ther's joy and gladneſſe: for quantity, a fulneſſe of both: for certainty at Gods right hand, and for perpetuity, for evermore.
SECT. VI. It ſhall be far otherwiſe with the wicked.
NOw for Application: this in the firſt place, Vſe. 1 is no good newes to the wicked that perſecute Gods people, and caſt dirt on his Jewels, to hear that they ſhall one day be ſo dearly acknowledged, and highly honoured by the God of heaven. For as in a pair of buckets, when the one is at well top, the other is down at bottom, as when David grew ſtronger and ſtronger, the houſe of Saul waked weaker and weaker: and as Mordecaies riſe was Hamans downfal: ſo when God ſhall make up his Jewels, he ſhall put away the wicked of the earth as droſſe and ofſcouring, and when ſoever he doth beſt to his choſen,Pſal. 119.119. then doth he worſt of all to reprobates. This is ſo conſtant a thing with God, that could we but go as far back with the feet of our mindes as Gods decrees, and then come hand in hand with him again, and view all his particular acts of Execution, we ſhould ſoon ſee, that when he is chuſing the one, he is refuſing the other, when he is redeeming one, he is renouncing another, when he is comforting one, he is terrifying another, when he is converting the one, he is hardning the other, when he is rewarding one, he is revenging another, when he is quickning one, he is killing another, when ſaving one, he is damning another. And yet all his works are holy, and juſt and good, though he do not alwayes (as often he doth) give a reaſon of his proceedings.foreign Job. 33.13. This day of the Lord, here mentioned in the text, wherein (God ſhall mercifully make up his Jewels) as it ſhall be to them a day of light, life, liberty, proſperity, and victory Chap. 4.1, 2, 3. ſo ſhall it be to the wicked, a day of blackneſſe and darkneſſe, for it ſhall burn them as an oven, and themſelves ſhalbe as ſtubble, whereof neither root nor ſtalk ſhall be left untou ht, but all turned to aſhes, (in the day that I ſhall do this, ſaith the Lord) under the feet of thoſe that fear my name. Then ſhall the ſinners in Sion be afraid, horrour ſhall ſurprize the hypocrites, who ſhall run away with thoſe ſad words in their mouths. Who amongſt us ſhall dwell with the devouring fire? who amongſt us ſhall dwell with everlaſting burnings? But whither alaſſe will they run from him that is every where?Eſay 33.14. If to the creature, a horſe is a vain thing for help, the Egyptians are men and not God, their horſes fleſh and not ſpirit &c. If to the creatour, he doth utterly diſclaim and diſown them: for if any have not the ſpirit of Chriſt, the ſame is none of his,Rom. 8.9 be he whoſe he will be. Theſe indeed, ſhall be mine, ſaith the Lord of Hoſts &c. ſuch a good man I know, and ſuch a godly woman I know, but who are ye? Then ſhall they ſay unto him, Lord, Lord, have not we propheſied in thy name, and eat and drunk in thy preſence, that is communicated at thy table, and heard thee teaching in our ſtreets. But he o' to'ther ſide will as deeply diſavow them, as they do boldly lay claim to him:Math. 7.23. for then will I profeſſe to them I never knew you, depart from me, ye that work iniquity. And if they ſhall offer yet to make requeſt for their lives with Ham…, and to ſpeak for themſelves, as once thoſe Iſraelites, we have ſinned, do thou unto us, whatſoever ſeemeth good unto thee, deliver us onelyonly, we pray thee, this day; he will anſwer them according to the idols of their hearts, as he did thoſe of old,Ezek 14.4 and ſay, Ye have forſaken me, and ſerved other gods; wherefore I will deliver you no more, go and cry to the gods that your ſelves have choſen, let them deliver you in the day of your tribulation: Jud. 10 13, 14, 15. Formidaehilis erat Adamo Dei vox cùm lenitèr & paternè eum al…oquehatur in paradiſo in aura aurorae, nedùm cum in furore & turbine &c. Ca …w. Heb. 9.27. Dan. 12.2. At the day of Iudgement, ſecr…t things ſhall be brought to light, as packs and fardels are not opened till they come to the fair or market D.Willet.than the which I know not what more dreadful or direful ſentence can poſſibly fall from Gods holy mouth, unleſſe it be that laſt irrevocable doom of damnation, go ye curſed &c. At the firſt hearing whereof, their very heart ſtrings ſhal crack, and their hearts fall aſunder in their boſoms, like drops of water. Well were it with the wicked in that day, if they might trudge directly on to damnation, and not be forced to ſee the face of the Judge, that they have buffetted, and to hear his voice that they have deſpiſed. But (alaſſe for their miſery!) it may not be. For after that all in vain, they have tired out the deaf rocks and mountains, with their continuate cryings, Fall upon us, cover us, hide us, daſh us, and quaſh us to pieces, grinde us to powder, do any thing to diſpatch us, they muſt perforce, in perſon, meaſure the place and race of judgement. It is appointed for all men once to die and after death judgement. Not a man that ſleeps in the duſt of death, but muſt needs awake, ſome to everlaſting life, and preferment, and ſome to ſhame and everlaſting contempt; as thoſe that have all their evil deeds, as it were written in their fore-heads, ſo that all ſhall ſee and ſay, Behold the man, and behold his works. Theſe and theſe things haſt thou done, will the Judge then ſay, and I kept ſilence; thou thoughteſt that I was altogether ſuch as thy ſelf, but I will ſet thee down, and ſet them down in an order before thee to thy perpetual confuſion. As the word goeth forth of the kings mouth their faces ſhall gather blackneſſe, and be covered as Hamans, and themſelves ſhall be ſpeechleſſe. They ſhall be confounded, and troubled for ever, they ſhall be put to ſhame and periſh. That men may know that he, whoſe name is Jehovah, is the moſt high over all the earth. Pſal. 83.17, 18. Enoch foretold this day of judgement before Noah foretold the flood. That day is longer ere it comes, but ſhall be more terrible when it is come.
SECT. VII. Terrour to thoſe that ſet themſelves againſt the Saints.
Secondly, Uſe. 2 Doth the Lord graciouſly own and honour all that fear his name? how ſhould this terrifie and take off all thoſe dogged dogs, and bedlam Belialiſts, that offer any manner affront or offence to ſuch? ſith how mean ſoever and miſerable in the worlds eye, they are dearly beloved of God as Daniel, highly favoured inheaven,Dan. 9. foreign. Luk. 1. foreign. Act. 7. Heb. 12. Rom. 8 Pſal. 45. 1 Cor. 4.13. Rom. 3.8 Nemo me impunè laceſſit. Iraſcipop. Rom. nemo ſapienter poſsit. Tacit. as Mary, dearlings to the Almighty, as David, faire to God as Moſes, and not only faithful as he in al Gods houſe as ſervants, but ſuch as have a naile & a name there, better then of ſons and of daughters Eſay 58.5. For they are the firſt-born whoſe names are written in heaven, as free deniſons: yea, they are heires of God, and coheires with Chriſt, who is not aſhamed to call them brethren, fellows, friends, favorites, any thing, every thing that may evidence the dear reſpects he bears unto them. Now were it a wiſe-mans part to fall out with the Kings favourite? to lowre upon his ſon and heir? to deface his picture, to tread under foot his Jewels, to ſpit upon his royal robe, or imperial diadem? How as Balaam ſlain by the Lord, for but wiſhing evil to his Iſrael? Goliath for but defying his hoſt? Nabal for reviling his David, which was ſcandalum Magnatum, and in the new Teſtament termed blaſphemy? How was Cain ſchooled for but ſcowling upon Abel? and Laban threatened for but following after Iacob? and Abimelech plagued for but an unwittingabuſe to Abraham? Thus he ſuffered none to do them wrong, yea, he reproved even kings for their ſakes Pſal. 105.14. will ye know the reaſon? he remembred his covenant to Abraham, and his oath to Iſrael, ver. 8.9. There is a ſtraight league betwixt God and his people, ſuch as was that betwixt Jehoſaphat and Ahab, nay ſuch as paſſed betwixt David and Abiatbar. Look what David ſaid once to him, the ſame ſaith god to his. Abide thou with me, feare not: for he that ſeeketh my life, ſeeketh thy life, but with me ſhalt thou be in ſafeguard. He is a Sun, ſaith the Pſalmiſt, to refreſh his people,1 Sam. 22.23 Pſal. 84.11 and a ſhield to ſhelter them. As the ſhield is betwixt the body and the dart, ſo is God betwixt his people and their hurt. He carrieth them on his wings, as the Eagle doth her yong; ſo that there is no wounding of them but through his ſides,Deut. 32.11 Aquilae pullos ſuos in alis portant, alites reliqui inter pedes. Munſter … ex rabbi Solomon. Zach. 3.8 Acts 9.4 2 King. 19.22 nay no touching of them, but ye touch the apple of his Eye.
As the eye is vexed with the leaſt mote that gets into it, ſo is he with the leaſt indignity done to his people. If Saul tread upon the leaſt toe in Chriſts my ſticall body, the head will try out from heaven, why hurteſt thou me? If Rabſhakeh raile upon Hezekiah, Againſt whom haſt thou railed, ſaith God, and whom haſt thou provoked to wrath? even the Holy one of Iſrael. In puſhing at any of theſe lively ſtones in Gods temple, men ſpurne at the corner-ſtone it ſelf, and ſo kick againſt the prickes. In offending the leaſt of Chriſts little ones, they preſently proclaim open war againſt Him; who keepeth all their bones, bottles up all their teares, yea numbreth all their haires, not one of them is diminiſhed, but he accounts himſelf damnified. You know how dearly the proud Ammonites paid for the hair they ſhaved off from Davids ſervants.2 Sam. 10 Luke 18.7 1 Sam. 2 Pſal. 91 And ſhall not the ſon of David avenge his own elect, though he beare long with them? He keepeth the very feet of his Saints, ſaith holy Hannah, and chargeth his angels with them, to beare them in their hands, leſt at any time they daſh their feet againſt a ſtone. If they ſtumble and fall, yet they ſhall get up againe: for the Lord puts under his hand Pſal. 37.24. Yea the everlaſting armes are underneath Deut. 33.27.Am. 1… They that ſwear by God and Malchom ſhall fall (as old Eli did) and never riſe againe: but the Saints of God, though Ioſeph-like, they fall into a pit, yet, as priſoners of hope, they ſhall come forth, by the blood of the covenant. Zach. 9.10. Good Mordecai, a Jew, may fall before a Perſian and get up againe; yea prevaile and proſper. But if wicked Haman begin to fall before a Jew, (that is in covenant with God) he can neither ſtay when he ſtumbles,Eſth. 6.14 nor riſe when he is down. God himſelf is ſo far intereſted and ingaged in the quarrels of ſuch (as I was ſaying erewhile) that who ſo toucheth them, toucheth the ball of his Eye. The eye is a tender part we know, and a ſmall matter offends it. God is every whit as choice and as chary of his people,What part is more ſenſible of the leaſt touch then the eye? or being hurt canſeth greater ſm…rt and rage? or if put out, brings more deformity to the face? God is as tender of us &c Pemble on Zach. 2.8 as a man is of his eyes. Now a good thump on the back is better borne then a light touch on the eye. Take heed, I adviſe you, how you meddle with Gods Eye, leſt you heare of him to your coſt. For although we muſt turne t'other cheek alſo, yet he will not take a blow on the eye for the proudeſt of them all. No man will ſtand ſtill while his eyes are pecked out, much leſſe will God. Thou knoweſt, ſaith dying David to his ſon Solomon, what Ioab did to me. He meaneth it of the ſlaugher of Abner and Amaſa, which David appropriats, and makes it his own caſe. The ſoveraigne is ſmitten in the ſubject, neither is it other then juſt, that the arraignement of mean Malefactours runs, in the ſtile of wrong to to the Kings Crowne and dignity. Gods people are his crowne, let none preſume to attempt againſt it: his dignity, his glory, let none turne it into ſhame Pſal. 4.3. His pearles, let no ſwine trample them, his holy things, let no dogs profane them, by holding their lives madneſſe, and their ends without honour, by ſpeaking baſely of their perſons, actions, ſufferings, as if they were vile and inglorious. It was an heavy indictment doubtleſſe Pſal. 14.6. You have ſhamed the counſell of the poore, becauſe the Lord is his refuge. Thus thoſe miſcreants, that mocked and railed at Chriſt upon the croſſe, upbraided him not with any evill, but only for the good he had done in ſaving others, for his truſt in God, and prayers to God. Thus alſo they deale with David, they that render evill for good, are mine adverſaries (or hate me like divels) and why?Pſal. 38.20 they ſatanically hate me. Becauſe I do the thing that good is. And the very truth is, that were wicked mens inſides turned outward, it would well appeare, that when they diſgrace thoſe that make conſcience of their waies under the infamous names of puritans, ſingularitans, zelots, and the like termes of reproach, it is for the good that is in them, and for the true glory that God hath ſtamped upon their perſons and performances. This ſavours ſtrongly of the Devill of hell,Tertull. 1 Ioh. 3.12 Graecinum Julium virum egregium Caeſar occidit ob hoc unum, quod melior vir erat quam eſſe quemquam tyranno expediret. Sen. l. 2. de benef. c. 21. whoſe property it is to hate and perſecute any footſtep of Gods holy image, where-ever he finds it (as the Tigre if he ſee but the picture of a man, he flies upon it and tears it to peeces) And it proves men to be the poſterity of Cain, the devils Patriarch, as one calls him, who was of that wicked one (of the ſerpents ſeed) and ſlew his brother, And wherefore ſlew he him, but becauſe his own works were evill, and his brothers good? That was all the quarrell then, and is ſtill. All that viperous brood bear an aking tooth to the better ſort, they do maliciouſly and mortally hate all holy impreſſions of grace wrought upon any by the ſanctifying ſpirit, though they reſtrain ſometimes the expreſſion and exerciſe of this hatred for advantage and in policy, by accident, and for by-reſpects, it may be.
SECT. 8. 9. 10. Exhortation to honour them that fear the Lord: and what great cauſe men have and ſhall have ſo to do.
LEt us that know and profeſſe better things approve our ſelves to be of the family of heaven, Uſe. 3, and followers of God, as dear children by contemning a vile perſon, though never ſo glorious a magnifico in the worlds eye and eſteem, but honouring them that fear the Lord, though never ſo much under-prized and vilipended by the wicked of the earth. This is a note of Gods houſhold-ſervant Pſal. 15.4.Nabal ſhall not be ſtiled Nadtb. 1 Ioh. 4.17. 1 Pet. 2.17 and of one that hath ſhare in Chriſts kingdome, wherein the vile perſon ſhall no more be called liberall, nor the churle bountifull. Eſay 32.5. Further, would we have boldneſſe in that laſt and great day, and be able to lift up our faces before the ſon of man, let love be perfect in us toward the brotherhood, loving them in truth, and for the truths ſake, and being ready to ſerve the ſaints in love, to waſh, yea to kiſſe their very feet, and to lay down our lives for the brethren if called thereunto. And becauſe this can never be done, except men ſee more in them then ordinary to move them; labour and learne to know the price of a ſaint, and to eſteem them very highly in love, for their worths ſake. The Jews tell us, and truly, that thoſe ſeventy ſouls that went with Jacob into Egypt were as much worth as all the ſeventy Nations of the world beſides. It is not for nothing (ſure) that the ſaints are called All things Coloſſ. 1.20. and Every creature Mar. 16.15.Mat. 5. Iſ. 6.11. ſtatumen terrae. Tren. and the ſalt of the earth, that keep the reſt from putre fying the ſubſtance and ſupport of the earth, that keep the reſt from ſhattering, I bear up the pillars of it, ſaith David, and the Innocent delivereth the Iſland, ſaith Eliphaz. Iob. 22.30.
For their ſakes it is that God ſpares and proſpers the wicked as he did Laban for Iacobs ſake, Potiphar for Ioſephs, Sodom for Lots, when they were carried captive by Kederlaomer. Whereas elſe he would make a ſhort work upon the earth, Rom. 9.28. If the mourners were once marked, and ſet ſafe out of harmes way, he would ſoon ſay to the Angell,Ezek 9. Smite and ſpare not. Look what Eliſha once ſaid to Jehoram King of Iſrael, the ſame ſaith God to all ungodly perſons. Surely were it not that I regard the preſence of Iehoſhaphat the good king of Judah,2 King. 3.14 I would not look toward thee, nor ſee thee. Add hereunto, that God not only ſpareth, and bleſſeth, but alſo graceth and gifteth the wicked with excellent abilities and endowments for his peoples behoof and benefit: as Saul with a ſpirit of government for Iſraels ſake, and of prophecy, for Davids ſafety: the Egyptians with Jewels for the uſe of the ſanctuary, and thoſe that ſhall hear, Depart ye, with the power of propheſying and doing miracles for the Churches uſe and benefit: Nay more,Prov. 21.18 the wicked ſhall be a ranſome for the righteous, and the tranſgreſſour for the upright. Thus God gave Egypt, for Iſraels ranſome Iſa. 43.3, 4. I gave Ethiopia and Seba for thee. And why? Since thou waſt precious in my ſight thou haſt been honourable, and I have loved thee: Therefore will I give men for thee, and people for thy life. Thus is the righteous delivered out of trouble, and the wicked comes in his ſtead. Prov. 11.8.
SECT. IX.
OH but we ſee it otherwiſe often, that thoſe you call righteous are not delivered.Ob. Sol. And what more ſure then ſight?
Firſt, ſight (though the moſt certain ſenſe) may be deceived about its own object, if it want a clear middle. For example: A man beholds a ſtaff, part through the clear ayre, and part through the dark water, and ſo deems it crooked, when indeed it is ſtraight: So the purblind world beholding the Chriſtian life thorough the dark middle of prejudice, judgeth it miſerable and diſconſolate: not knowing that to the righteous there ariſeth light out of darkneſſe, joy out of grief, good out of evill, comforts out of croſſes, and thoſe equivalent to deliverances. Thoſe mentioned in that little book of Martyrs Heb. 11. though tortured and tympanized, yet they would not be delivered, that they might obtain a better reſurrection.foreign. It was never merrier with the three children then in the midſt of the furnace where the ſon of God was walking with them.Dan. 3. Gen. 28. Iacobs heart was never ſo light as when his head lay hardeſt.
Secondly, there is a double deliverance: One keeping us from the evill, and another keeping us under it, that it ſhall not hold us, much leſſe hurt us. And this later way, at leaſt, every of Gods Jewels is made up and delivered. For, though ye have layne among the pots, all burnt and ſwooty, yet ſhall ye be as the wings of a dove covered with ſilver, and her feathers of yellow gold. Pſal. 68.13Delivered then the righteous are, we ſee, though not delivered. That they are not here fully freed from trouble, they may thank themſelves in a great meaſure. For as the ſubjection of the creature to us depends upon our ſubjection to God; and our peace with men upon our keeping peace with him, Iob 5.23. So our ſubjection to God, and peace with him here being only inchoate and imperfect, we recover our ſafety from the creatures and peace with men, but in part, and unperfectly. But look what is wanting therein, is recompenſed with ſpirituall peace even here, Ioh. 16 …3. how much more hereafter?
And ſay that God ſuffer his Jewels to be killed all day long, and counted as ſheep to the ſlaughter: yet precious in the eyes of the Lord is the death of his ſaints, Pſal. 116.15 Rom. 8.and neither life, nor death, ſhall ſunder them from Gods love in Chriſt Jeſus. So that if they 'ſcape not his ſword without, yet they ſhall 'ſcape the terrour within, which is that that ſets an edge upon the ſword, and makes it enter into the ſoul. The godly man ſhall be able in the worſt times to call his ſoul to reſt with David, Pſal. 116.7 1 Sam. 30.6 Luc. 21. Deut. 20.and to comfort himſelf in the Lord his God in a common combuſtion, then when others ſhall be at their wits ends, and even mad again for the ſight of their eyes, and perplexity of their ſpirits. Death, he knowes is the worſt that can befall him, and that (ever ſince it ran through the veins of Chriſt crucified) is ſo ſweetened unto him, that he is little or no whit amazed at the fore-going gripes, which are but as the throwes of Child-birth, by which the ſoul is borne out of this lothſome body into endleſſe felicity. Oh therefore the ſafety and dignity of a true Chriſtian, whom very pain eaſeth, whom death reviveth, whom diſſolution uniteth, whom laſtly his very corruption preſerveth, and ſin glorifieth!
As for our full deliverance from all annoyances, we grone within our ſelves and with patience wait for it, even the redemption of our bodies Rom. 8.23, 24.Pectatum tametſi non bonum, tamen in b…num. Aug. And when that happy day once begins to ſhine forth, then look up if ever, for your redemption draweth nigh, Luc. 21.28. The Lord Chriſt will then lift up your heads as Pharaoh did his Butlers, take you from the priſon to the palace, and reſtore you to your ancient honours and offices loft in Adam: as to be Kings, Prieſty, Judges, Benchers &c. He ſhall ſay unto you then as once to Iſrael, Behold I will ſettle you after your old eſtates, and will do better unto you then at your beginnings, and ye ſhall know that I am the Lord.Ezek. 36.11 This meditation ſetled David …eedingly Pſal. 17. where having ſpoken of the men of this world,Pſal. 17.15 which have their portion here, he preſently ſubjoynes, As for me, I ſhall behold thy face in righteouſnes, I ſhall be ſatisfied when I awake (that is, out of the duſt of death) with thine image. This alſo kept Jobs head above water, when elſe he had been overwhelmed with floods of affliction.Job 19.25, 26 I know that my Redeemer liveth, &c. And though after my skin worms deſtroy this body, yet in my fleſh I ſhall ſee God. Daniel 12.1, 2. Though things be otherwiſe darkly delivered, yet when the Jews were to loſe land and life, then plainly the Reſurrection is named. And Heb. 11.35. we read of ſome that were tortured, not accepting deliverance, that they might obtain a better reſurrection.Joh. 11.24 I know, ſaith Martha, that my brother ſhall riſe at the Reſurrection, at the Conſolation, ſaith the Syriack Tranſlator. And well he might call it the Conſolation to the righteous, for theſe prerogatives and priviledges that ſhall befall all ſuch in that day.
SECT. X.
FIrſt, a glorious reſurrection of their dead bodies, by vertue of the myſtical Union they have with Chriſt. The bodies of the Saints, though ſundred from their …ouls for a ſeaſon, are not ſeparated at all from Chriſt, as neither was Chriſts body ſundred from his Deity, when laid in the grave. A ſubſtance there is ſtill preſerved, by a ſecret influence, proceeding from Chriſt as a head. This ſubſtance is (by rotting in the grave) refined, and ſhall by the ſame influence be raiſed incorruptible. This rotting of the body is but as the rotting of corn under the earth, that it may ſhoot up into an harveſt, or as the melting of a battered piece of plate in the fire, that it may be brought forth of a better faſhion. Hence they are ſaid to ſleep, and to ſleep in Jeſus, and to be dead in Chriſt, who ſhall raiſe our vile bodies, and make them like unto his glorious body, &c. like unto the Angels in heaven, Mat 22.30. nay like unto God himſelf, whom they ſhall reſemble as children do their father.Luke 20.36 Hence they are called, children of the reſurrection, in a like ſence, as when God raiſed up Jeſus again, he ſaid, (as the Apoſtle Paul applies it) Thou art my Son, foreign Pſal. 1 5. pro quo Graecus interpres reddidit, foreign, unde poſteà emanavit eorum error qui reſurrectures negarunt. Mali reſurgent, ſed non beneficio reſurr. Chriſti, ſed illius maledictionis vi quo die comederis, m…rieris, ad condemnationem. Malcolm.this day have I begotten thee, Act. 13.3. Reprobates alſo ſhall riſe again (though ſome of the Ancients, grounding upon that, Pſal. 1.5. thought otherwiſe) but after an other manner, by another mean, and for another end. They ſhall be dragg'd, as malefactours out of the priſon of the grave, and driven before Chriſts tribunall, by vertue of his judiciary power, and of the curſe of the law, to be tumbled thence into torment, Rev. 1.7. but the Elect ſhall be raiſed, as members of Chriſts body, by vertue derived from his Reſurrection, 1 Cor. 15.20, 22, 45.
A ſecond priviledge they ſhall then have, is priority in the Reſurrection: for the dead in Chriſt ſhall riſe firſt, and thoſe that are alive and remain ſhall be caught up, together with them, in the clouds to meet the Lord in the air, 1 Theſ. 4.16, 17.
Thirdly elevation, or lifting up the head for joy, when all the wicked ſhall wail for wo,Revel. 1. foreign, Luke 21.36 foreign. Conſiſtatis, .i. ita apparentis ut judicis vultum & ſententiam ſuſtinere poſſitis. Beza. and look gaſtly: their hearts failing them for fear of what will follow. The godly ſhall then ſtand before the Son of man, with much courage and confidence, Rom. 8.33, 34. Luk. 21.36.
Fourthly, Collection by the Angels, who ſhall eaſily diſcern them from the reſt, as the ſervants of the houſe do their maſters harveſt, or as the corn from the tares: their lively looks alſo ſhall diſtinguiſh them.
Fifthly, Aſſumption, to meet the Lord in the air, and aſcenſion in a cloud, in manner as Chriſt himſelf aſcended.1 Theſ. 4 16, 17. For as birds being hatched do flie lightly up into the air, which being egges were a heavy and ſlimy matter: ſo the bodies of Gods Elect (which by nature are maſſie and ponderous) being hatcht, as it were, by the Reſurrection,Zanch. de oper. Dei. ſhall be made pure, powerfull, nimble, and able to mount up into the heavens.
Sixthly Aggregation, or gathering together to the ſigne of the Son of man,6. Math. 24. Cartwr. Hiſt. Chriſti in Mat 24.31. foreign 2 Cor. 2.14. that flag, not of defiance, but of deliverance, that he ſhall then hang out, thoſe colours that he ſhall then diſplay for an enſigne or royal ſtandard, that his people may repair unto, not to give battle to the enemy, but to ſhare with the Conquerour, to divide the ſpoil, and take part in the triumph. 2. Cor. 2.14.
Seventhly, Collocation, or placing them at his right hand, as Solomon did his mother for honour-ſake, when the goats ſhall be on the left. Math. 25.33. where our Saviour ſeems to allude to that in Deut. 29.11. where the ſix free-born tribes bleſſe the people from mount Gerizim on the right hand, and the ſix other curſe from mount Ebal on the left.
Eightly, Inchoation, or taking beginning of the judgement from them.8. Math. 25.34. foreign. Ita ut nihil ad eam ſalutem poſſit amplùs defiderari Beza. in loc. For the ſeparation being made, then ſhall the king ſay (firſt) to them on the right hand, Come ye bleſſed, &c. glad to ſee them, as Jacob once to ſee Ioſeph, or as ever any father to ſee his childe, that had been long abſent. Thus, as judgement here began at Gods houſe, inſomuch as the righteous ſcarcely were ſaved: ſo there, the judicial ſentence ſhall take beginning from the righteous, who ſhall thenceforth be ſaved with a mighty ſalvation: to the utmoſt Heb.. 7.25.
Ninthly, Commemoration or an honourable recital of all their good parts,9. Luk. 7.44.45.46. and practiſes (as once of that good womans that waſht his feet with her tears, and wiped them with the hair of her head) together with an open declaration of all their righteouſneſſe deſired or done 2 Cor. 5.10 and that with ſuch fervency of affection in the judge, that he will ſee and ſet forth nothing but their goodneſſe, not ſo much as once mentioning their faults and frailties Math. 25.34 to 41. For in this day of making up his Jewels, he will ſpare them as a man ſpares his own ſon that ſerveth him: their good works onelyonly ſhall follow them. Rev. 14.13.
Tenthly Pronunciation of that ſweeteſt ſentence of abſolution,10. Math. 25.34. Come ye bleſſed of my father, inherit the kingdom prepared for you, from the foundation of the world. A ſpeech that breathes out nothing elſe but crowns, ſcepters, kingdoms glories, beauties, Angelical entertainments, beatifical viſions, unutterable exſtaſies, ſweeteſt varieties, felicities, eternities.
Laſtly, Execution of the ſentence, and firſt upon the wicked. For although the godly ſhall firſt be ſentenced, yet the wicked ſhall firſt be executed, and all for the ſaints ſake.
1. That they may rejoyce when they ſee the vengeance, being wholly ſwallowed up with a zeal of Gods glory Pſal. 58.10. and 79.10.
2. That they may more fully acknowledge the greatneſſe of their own felicity, in the ſight of the others remedileſſe miſery. For theſe ſhal go away into everlaſting puniſhment, into eternity of extremity, but the righteous into life everlaſting Mat. 25.45.Math. 19.28. 1 Cor. 6.2.3. They ſhall not onelyonly ſit with Chriſt as Aſſeſſours and approvers of this righteous ſentence, but the judgement once ended, they ſhall triumphantly aſcend with him into heaven, and there enjoy the moſt exquiſit and unmixed pleaſures, the higheſt pitch of preferment, plenty without want, and fulneſſe without ſatiety.Rev. 6.9, 10. For their apparrel it ſhall be long white robes (waſhed in the blood of the lamb) ſuch as betoken perfect purity, clarity, dignity, and feſtivity. For their habitatition, they are ſtately Manſions in a lightſom city. For their company, the ſacred Trinity, the glorious Angels, the crowned Saints.Ioh. 14.2. Rev. 21.23. And if it be ſuch an honour to converſe. familiarly with kings, and great perſonages, what is it then with the King of glory, and all thoſe heavenly courtiers, to enjoy the company of the bleſſed Patriarches, Prophets, Apoſtles, Martyrs, Confeſſours, our deareſt friends and acquaintance, whom it is probable we ſhall know, as Adam did his wife upon the firſt ſight in paradiſe,foreign &c. Chryſ…. and as Peter and Iohn did Moſes and Elias in that glimps of heavens glory they had in the monnt? Sure it is, we ſhal perfectly love them as our ſelves, and rejoyce in their happineſſe, as much as in our own, whereby our joyes ſhall be according to their innumerable number, multiplied and increaſed.
Next for their dignity, and glory, they ſhall ſit upon Chriſts throne with palms in their hands, and crowns on their heads. Now beyond the excellency of a crown mortal mens wiſhes extend not. But the crown we are ſpeaking of is a crown of glory 1 Pet. 5.4. A crown of righteouſneſſe. 2 Tim. 4.8. A crown of life Iam. 1.12. an incorruptible crown 1 Cor. 9.25. A crown not conſiſting of ſome precious thing without us,Corona ſignificat abſolutionem, conſummationem & perfectionem & evinciendo capiti deſtinatur, quae & abſolutiſſ. & eminentiſſima pars eſt. Scultet. foreign. 2 Cor. 12.4. but of royal excellency, ſuch as wherewith our ſouls and bodies bedight and adorn'd ſhall out-ſhine the ſun in his ſtrength: what ſhall I ſay more? but indeed why do I ſay ſo much? For as one being asked what God was, anſwered, Si ſcirem, Deus eſſem. So if I ſhould undertake to deſcribe heaven, it were requiſit, that I ſhould have been at heaven. And yet he that had been there (St. Paul I mean) could ſay no more then that he had heard there wordleſs words, words unſpeakable, not poſſible to be uttered. And when he doth ſpeak of heavens happineſſe, he commonly uſeth a tranſcendent kinde of expreſſion, as finding words too weak for ſuch a purpoſe.
Lo thus ſhall it be done to the man whom the king immortal will honour in the day when he makes up his Jewels. Conſider him well, as God bad the devil do Iob, and know that there is none like him in the whole earth again. Goe forth (ſaith the ſpouſe) and behold King Solomon, with the crowns wherewith his mother crowned him, in the day of his eſpouſals. So ſay I, behold the godly Chriſtian as crowned with all the forenamed priviledges and prerogatives:Cant. 3.11. look upon him as once the city of Shuſhan did upon Mordecai when the king would do him honour, and then tell me whom you have to eſteem and account of, to ſet up and ſide with, to prize and prefer in your beſt affections and expreſſions: Not the rich, but the righteous, not the great, but the gracious, not the worlds minions, though never ſo accompliſhed with all the ornaments of nature, art, pollicie, preferment, but Gods Jewels and darlings, righteous and religious perſons,Pſal. 16.3. Sapè ſub attrita latitat ſapientia veſte. Heb. 11 Sic Bruti baculus apud Plutarch: cujus intùs ſolidum aurum corneo velabatur cortice. Joh. 6. Eſay. 53.2 Ʋt templo Dei corporaliter in eo habitantes. Bez. thoſe excellent ones of the earth, in whom was all Davids delight, and ſhould be ours alſo. Deſpiſe them not for their outward meanneſſe: the true treaſure is carried in earthen veſſels, and there may be a precious pearl in a leathern purſe: Iohn Baptiſt had a girdle of skin about his loins, and Elias was a rough hairy man, for his outward habit it was courſe and homely. Thoſe ancient worthies went about the world in ſhipskins and goat-skins, but they were like the Ark whoſe out-ſide was of goats-hair, and badgers skins, but the inſide pure gold. Chriſt himſelf whom that Ark typified, was hid for awhile under the carpenters ſon. The carnal Capernaites could ſee nothing in him more then in another man, how can this man, ſaid they, give us his fleſh to eat? he had no form, nor comlineſſe, ſaith that Evangleical Prophet, and when we ſhall ſee him, there is no ſuch beauty that we ſhould deſire him. And yet in him the God-head dwelt bodily, that is, perſonally: and in him were hid all the treaſures of wiſdom and worth Coloſ. 2. And the like may be ſaid of many a poor Chriſtian caſt out by the world as unworthy their company or countenance, but readily received, and highly honoured by God himſelf the bleſſed ſpirit, and all men that have their ſenſes exerciſed to diſcern good and evil. But as the root of Ieſſe was rugged and unſightly, ſo are his branches, many of them. Howbeit the kings daughter is all glorious within, that's her comfort, black ſhe is,Cant. 1.5.6. vide Plin. lib. 6. c. 28. & Solin. cap. 36 Pſal. 83.3. See Ptov. 15 24 but comly as the curtains of Solomon, as the tents of Kedar which were rough, but rich, as pitcht in the deſerts of Arabia. Gods ſervants are called his Hidden ones. According to the faſhion of the wealthy, he pleaſeth himſelf in hidden treaſure. It is enough that his own eyes behold his Jewels, and ſuch to whom the father ſhewes them. The ideots of the world ſet a very low rate, a light price upon Gods precious ones: but its all the wit they have, for wiſdom is above to the fooliſh, ſaith Solomon, he cannot skill of it. It ſufficeth to wiſdom that ſhe is juſtified of her children, who know how to do her reverence, in what garb ſoever ſhe pleaſe to ſhew her ſelf. I know thy poverty ſaith Chriſt to one of the ſeven churches, but that's nothing.Rev. 2 Jam. 2.5 God hath choſen the poor of this world, rich in faith, to be heires of his kingdom in Chriſt. Who can have the face to deſpiſe any one for his outward wants and indigence, when Abraham the father of the faithful, and heir of the world, had not a foot of land, that he could call his own, more then a burying-place? when Chriſts mother was not wealthy enough to bring a lamb for her purification? when Chriſt himſelf had not twenty pence at hand to pay the tribute mony, nor a pillow to reſt his head on,foreign Syllarium vocabat Caeſar. Dio. Act. 12. when tired out with hard toile and travel? And who o't'other-ſide would admire any for his worldly wealth, and outward magnificence, when Pharaohs horſes had coſtly trappings Cant. 1.8. and the Midianites camels had chaines of gold about their necks? Iudg. 8.26. when Dives ruffles in his ſilkes every day, and Herod glitters in his cloth of ſilver: who yet to the eye of heavenly wiſdom were no better then ſo many ſtinking carcaſes ſtuck over with flowers, magnified dung, guilded rottennes, golden damnation? who knowes not how ſharply St. James takes up the partiall Chriſtians of his time, for admiring mens eaſe, wealth, and pomp, rather then grace, and true ſpirituall worth? This, ſaith he, is to deſpiſe Chriſts poor, and to be judges of evill thoughts.Tanti vitrum … quanti Margaritum? Melius eſt pallens aurum quam fulgens aurichalcum. Ber. in cant. 6. Davids deſire, by Rob. Abbots Vertue is a thouſand Eſcucheons ſaith one, and it is grace alone that animateth and ennobleth, all other good parts and abilities, which elſe are but as a glaſſy bugle, ſaith Hierome after Tertullian, to the pearle of price, or as gold to braſſe, ſaith Barnard; and a little of the paleſt and counterfeit gold, is far better then much of the fineſt and brighteſt braſſe: ſo is the meaneſt of Gods ſervants better then the moſt magnificent glorious worlding that ever trod upon earthly mould, and ſo let us eſteeme them.
Mr. Fox, when he was asked whether he knew a certain poore man who had received ſuccour from in time of trouble, anſwered, I remember him well: I tell you, I forget Lords and Ladies to remember ſuch.
SECT. XI. Exhortation to practiſe holineſſe, that is ſo honoured.
FOurthly, are thoſe that are ſound faithfull ſo highly honoured in heaven? Vſe 4 This, me-thinks, ſhould much raiſe the price of religion, and bring godlineſſe into greater requeſt amongſt all thoſe that would be of any reckoning, or repute with God at that day. It will go to the hearts of ungodly men, I wot well, to ſee ſome of all ſorts ſitting down with Abraham, Iſaac, and Jacob, Rev. 21.8. Job. 29.in the kingdome of heaven, and themſelves ſhut out amongſt dogs: to ſee ſuch as they would have diſdained to have ſet with the dogs of their flocks, to be ſet then upon thrones judging their judges, and having power over the Nations, to binde their Kings with chaines, and their Nobles with fetters of iron; To execute upon them the judgments written, 1 Cor. 3and yet this honour have all his Saints (Pſal. 149.8, 9.) For know ye not, ſaith the Apoſtle, that the Saints ſhall judge the world? yea the angels. Who would not therefore rule with God, as Iudah, by labouring to be faithfull with his Saints? Hoſ. 11.12. We ſee with what a deal of eagerneſſe, honours and offices, rich prizes and great places are ſought and purſued after. Balaams aſſe never gallops faſt enough to fetch in profit and preferment. Set but a wedge of gold in ſight, and Ioſhua that could ſtop the courſe of the Sun, cannot ſtay Achan from courting and catching at it.In cepeet allium impenſa 1600 talenta in pyramidum una extruenda refert Heredot. Viri beni aviditas tuta eſt. Sene. epiſt. 23. foreign Ambitieſe quippiam contendere, ſic ut te non patiaris ab alio vinci. Eraſ. foreign Sumpta eſt metaphora à procis Zelotypis. Beza. foreign. Act. 24.16. foreign ſubaudi foreign interea duut reſurrectiouem expecto. Beza. foreign. And yet what are riches, and honours, but golden gyves the Noble miſeries of this wretched life? And what do they that are ſo ſet upon them (with the neglect of heavenly honours, and that wealth of a better world) but prefer the onions of Egypt, before the bread of angels, paltry pibbles before precious pearles, thick clay before pure gold, counterfeit coine before true treature? Oh ſee and bewaile this ſo great a folly in your ſelves and others: and (for future) learne to covet ſpirituals, to be greedy of grace, to encroach upon God for more and more of his favour and fellowſhip as Moſes did. Exod. 33.12, 13, 14, 17, 18, 19. & chap. 34.9. To be ambitious of peace 1 Theſſ. 4.11. And of pleaſing God 2 Cor. 5.9. To ſeek for honour and glory by well-doing Rom. 2.7. To be zealous of the better things 1 Cor. 12.31. To purſue after the perfect knowledge of Chriſt, having it as it were in chaſe (as St. Paul had Philip 3.4..) as the hunter hath his prey, or as the perſecuter hath him that he perſecuteth. He had once been mad in perſecuting the ſaints Acts 26.11. And breathed out threatnings, lay panting, as it were for breath, like a tired wolfe. Acts 9.1, 2. Now when God had turned the ſtreame, he was judged by ſome as mad the other way. 2 Cor. 5.13. Whilſt, knowing the terrour of the laſt day, he perſwaded men, and in the meane-while, he laid his policy and bent his beſt wits (as the word there ſignifies) to keep a good conſcience, that richeſt treaſure, and moſt precious Jewell, that ever the heart of man was acquainted with.
SECT. XII. Why.
TO quicken you to the purſuit and practiſe of this duty. Conſider that Grace is the only thing that God looks after in this world. God looked down from heaven ſaith David, upon the ſons of men, to ſee, not who were wealthy, witty, mighty,Pſal. 14.2 magnificent &c. but to ſee if there were any that did underſtand or ſought God And he bids the Propher Jeremy run to and fro through the ſtreets of Jeruſalem, to ſ…e…f he could finde a man,Ier. 5 1, 2 foreign. Diog. Lucernâ accenſâ Hominem qua…bat Aeſopus. Ipris …ſtijs beſt…or eſt h…m…atione vigers. & ratione non vivens. Bern in Cant. 5 Ratione homines jurentis religione hommes hominibus anteſtant. Boet: de conſol. l 4. Proſ. 3. Ʋltra homines prove nit probitas ſola, infra horninem detrudit improbitas tb. foreign. Hom. that is, a righteous man that feareth God and kept his commandements: Hoc eſt enim torus homo, for this is the whole man, ſaith Solomon. And it is as if he ſhould ſay, He is not a compleat man that's voyd of Gods holy fear, framing him to obedience, though otherwiſe never ſo weſt accompliſhed. This is that whereby one man doth as far excell another, as any man excells a beaſt, ſaith Bernard and Boetius. The righteous is more excellent then his neighbour, laith Solomon, let him dwell where he will. He is of better birth and breeding, of better alliance and atendance, of better place and office, of higher degree and dignity. The Holy Ghoſt ſtileth ſuch the Nobles of the earth Pſ. 16.3. honourable perſonages Pſal. 45.9. plants of renown, Eſay 5.3. privy-councellours to the great King Pſal. 25.14. Princes in all lands Pſal. 45.16. Kings and Prieſts to God Rev. 1.5. yea higher then heathen kings Pſal. 89.27. and better then thoſe mighty Monarks Dan. 7.37. Where it is very remarkable, that the Prophet having ſet forth the greatneſſe and glory of the Princes, Potentates and mighty ſtates in the four Monarchies, comes to ſpeak at laſt of a kingdome which is the greateſt under the whole heaven, and that is the kingdome of the ſaints of the moſt High.
Hence is it that God himſelf makes a challenge to all the world beſides in the behalf of his Iſrael Deut. 33.29. Happy art thou O Iſrael: who is like unto thee O people ſaved by the Lord! meaning mdeed, that no Nation under heaven, how happy ſo ever, was comparable to them. And hence it is alſo that the kings of the earth ſhall bring their glory to the church (as Conſtantine did) and coming to ſee, (as Theodoſius did) an excellency in grace, a beauty in holineſſe above any outward trappings, they ſhall leave the throne and palace to ſeek the ſweet delights of the faithfull, and to ſing their ſongs, Pſal. 138.4, 5. Aencas Sylvius relates of Ingo King of Draves and Veneds, Chap. 20.that making on a time a ſtately feaſt, he invited thereunto all his Nobles (at that time Pagans) together with a multitude of poor chriſtians. His Nobles he ſet in his hall below, and thoſe poor Chriſtians with himſelf in his preſence-chamber, giving them all royall entertainment and attendance. At which when his Nobleswondred and ſtomacked, he told them this he did, not as he was King of Draves, but as King of another world, wherein theſe poor ragged people ſhould be his compeeres and fellow-Princes. Theſe HeathenNobles might haply ſtumble hereat, as the Saracen Prince once did at a like ſpeech of Charles the great His cuſtome was to have ever at his meals a board of beggers, feeding not farr from his table. This Prince Aigoland (for ſo was the Saracens name) coming gallantly accompanied to the French Court, pretending that he would be baptized,Viri annis panniſ que obſiti. Melancthon apud Ioh. Manl. loc. com. pag. 361. and become a Chriſtian, and being feaſted by King Charles, asked what thoſe Lazars and poor people were? Anſwer was returned, that theſe were the friends and ſervants of our God, whom we Chriſtians worſhip. Whereupon he ſpeedily depatted, deſperately proteſting, that he would not ſerve that God which could keep his ſervants no better. This man knew not that God hath choſen the poor of this world, rich in faith, to be heirs of his kingdome of glory. Smyrna the pooreſt of the ſeven Churches hath the richeſt price ſet upon it. The poor man indeed ſpeaks ſupplications, and the rich man anſwereth him roughly.Prov. 18.23 The world deſpiſeth the poor though never ſo ve…t…ous, as the Prodigalls elder-brother did him, This thy ſon ſaith he, not this my brother, he diſdains to call him brother, becauſe of his poverty. So doth not the Lord Chriſt. Of Queen Eliſabeth it is ſaid, that ſhe hated no leſs, then did Mithridates, ſuch as maliciouſly perſecuted vertue forſaken of fortune.Camdens Eliſa. fol. 531. The pooreſt bondſlave (if a free-man of Chriſt) when he ſuffers hard words, and ill uſage from his maſter for well-doing, doth herein finde acception with God. 1 Pet. 2.19,Quales ſunt pleri que verae Eccleſiae cives. Beza. 20. Be a man never ſo poor in eſtate, if withall he be poor in ſpirit, and pure in heart, the kingdome of God is his, Mat. 5.3. Gods kingdome indeed is not of this world, commeth not by obſervation, neither conſiſteth in meat and drink, in pomp and outward ſplendour, but in righteouſnes and peace (as did that of Melchiſedech) and joy in the holy Ghoſt, unſpeakable and glorious joy,Mr. Boltons Diſc. of true Happ. Epiſt. dedicat. concerning which hear him that had felt it, and ſpoke by experience: Certain it is (ſaith a late Reverend Writer) that if a man were crowned with the royall ſtate and imperial command of all the kingdomes upon earth: if his heart were enlarged to the utmoſt of all created capacity, and filled with all the exquiſite, and unmixed pleaſures that the reach of mortality and moſt ambitious curioſity could poſſibly deviſe, and might (without interruption and diſtaſt) enjoy them the length of the worlds duration, they were all nothing to the precious and peerleſſe comforts of the kingdome of grace, but even for an hour. I ſpeak the truth in Chriſt, and uſe no hyperbole, the ſpirit of all comfort, and conſciences of all true chriſtians bearing me witneſſe. Hitherto He and I cannot better conclude this diſcourſe, then he doth that, with a little alteration. Be we all entreated with a proportionable zeal and fervency to encline and enlarge our affections to the purſuite and practiſe of ſo excellent and glorious a happineſſe, that God may guide us with his counſell, and afterwards receive us to his glory Pſal. 73.
SECT. XIII. Let the Saints ſee their dignity, and be thankfull.
LAſtly, let Gods Jewels be hereby excited to a double duty. Uſe.
1. Let them be joyfull in glory, let them ſing aloud upon their beds. Let the high praiſes of God be in their mouths, Jam. 1.9, 10and a two-edged ſword be in their hands Pſal 149.5, 6. Let the brother of low degree rejoyce in that he is exalted (to that Chriſtian parity ſpoken of Coloſ. 3.11.) but the rich in that he is made low: that is, that he is taken off from that high eſteem he once had of outward honour and excellency before his converſion: whereas now he ſeeth they are but fading flowers, things not worth the while: and is therefore called upon here to rejoyce in that true treaſure, that fellowes him with his poor brother, poor in purſe but rich in faith, before him haply in the beſt things, though far behinde him in worldly wealth and worſhip. The beſt is, that in Gods kingdome money bears no maſtery, (as that Martyr ſaid) neither is there reſpect of perſons with God,Act. 10. but in every rank and degree of people, he that feareth him and worketh righteouſneſſe is highly accepted in heaven. One ſuch ſhall ſtand before him to turne away wrath, as Abraham and Lot, when ten thouſand Sodomites ſhall not be looked upon. And this is that that may ſtay up the heart of a poor deſpiſed chriſtian againſt all the contempts and oppoſitions of the ungodly. God is his gold and his portion for ever Iob 22.25. Neither doth any covetous perſon ſo entirely love his gold (his god) and ſo ſet by his hid treaſure, as God doth by his dear children: He will ſurely ſee to his own (will not every Infidell do as much?) and makes up his Jewels ſafe in the golden Cabinet of his gracious providence; as he did Noah in the Ark, Jeremy in the priſon-court, Luther in his Pathmos, as he called it &c. God will one day right their wrongs, and clear thir innocency,Pſal. 37.6 bring forth their righteouſneſſe as the light, and their judgements as the noon-day. The Church in the Canticles was wounded by the watch-men as an evill-doer, judg'd as a diſhoneſt woman, whoſe feet would not abide in her houſe, no not in the nightſeaſon: they beat her, and took away her vail, branding her thereby with a note of infamy and diſloialty to her Lord,Ez. 23: 25, as and husband whom ſhe went to look out Cant. 5.7. All which notwithſtanding the daughters of Jeruſalem, the truely religious, diſcetned her beauty in the dark night of her tribulation, and confeſſed that ſhe was fair and glorious, Chap. 6.1. Chriſt alſo paſſing by her former remiſſeneſſe, and unworthy uſage of him, profeſſeth that ſhe was as amiable in his eyes as ever: her hair, teeth, temples, all, as fair and well featured, yea that ſhe was fair as the Moon, cleer as the Sun, that Sun of righteouſneſſe, having blotted out all her ſins, as a cloud, Iſa. 44.22. ſo that none of her tranſgreſſions could be found: though lookt for, Fer. 50.20. but every tongue that roſe up againſt her ſhould ſhe condemn, Iſa. 54.17. Further, he hath provided that every body do love and honour his people, he hath given a charge to that end in diverſe ſcriptures. Now what is wanting in men, himſelf will make up, honoring & pleading for them in the hearts of their very enemies, who cannot but be confounded many times, and ſtand amazed at the height of ſpirit, and reſolution that poſſeſſeth their hearts, and at the ſober and undaunted majeſty that ſhines in the faces of thoſe that fear the Lord. Now if he ſay, Grace, Grace unto us, it ſhould ſuffice to encourage us in building the towre of godlineſſe. Yea it ſhould make us hold out, to lay the very laſt ſtone thereof with joy, Zach. 4.7. being vexed at nothing more then at the vile dulneſſe of our hearts, that are no more affected with there indeleble raviſhments.
SECT. XIV. Let the Saints ſee their duty and be carefull.
2. Next,1 Pet. 2.9 Mat. 5.14 Qui in excelſo aetatem agunt, corum ſacta cuncti mortales novere. Saluſt. ad Caeſarem. foreign. 2 Theſs. 3.2 compact of meer incongruities. foreign. Nazian in Mat. 19 Ideò deteriores ſumus, quia meliores eſſe debemus. 1 Sam. 6.3 In maxima libersate minimalicentia. Saluſt. Deus in circuitu ſanctorum. foreign. Epheſ. 5.15 foreign. Poſſe & nolle nobile eſt. Beneſicium poſtulat officium. as Gods ſervants muſt ſee their dignity, and take comfort in it, ſo muſt they alſo look to their duty, and take care about it. And thisis to walk worthy of the high and heavenly vocation wherewith they are called: remembring alwayes, that they are a choſen generation, a royall prieſthood, a peculiar people, the light of the world, the ſalt of the earth to ſeaſon the reſt, a city ſeated on an hill, conſpicuous to all the countrey. The Sunne may go aſſoon unſeen, as they unobſerved: there are that watch for their halting, and ſnatch at any thing, whereat they may ſnarl and cavil; be it but an indiſcreet ſpeech that falls from ſuch, it's enough to break down the banks of blaſphemy. Oh labour to ſilence theſe abſurd men, to ſtop an open mouth, to cut off all occaſion of obloquy. Any ſpot is ſpied in white apparrell, and the leaſt ſtain doth evil upon a royall robe. A ſmall flaw in a jewel is a great blemiſh, and ſo is a ſmall defect in a Chriſtian. His heart is made pure by the blood of Chriſt, and fine white linen is ſooner and deeper ſtained then courſe rags. Therefore are ſuch worſe, ſaith Salvian, though they be no worſe then others, becauſe they ought to be better. Adde hereunto, that it is ſome ſingular thing that God requires of his ſervants. He will take that from Philiſtines, that he will not brook from Iſraelites; who thought they might carry Gods Ark in a new-cart, as thoſe Pagans had done before them, but they payed for their preſumption. Greateſt States afford leaſt liberty. His Saints are round about him, and, like good Angels, they ſtand always in the preſence of their heavenly Father. All holy circumſpection therefore and exact walking is required of them, even an excellency above ordinary. Every Calling hath a comelineſſe appertaining to it. The Scholler behaves himſelf otherwiſe then the clown, the Courtier then the carter, the Prince then the peſant: ſo ſhould a Chriſtian otherwiſe then an unbeleever, then a profligate profeſſour, a carnall Goſpeller. He ſhould walk nobly, bravely, gallantly, worthy of God, and as becometh a Saint, conſidering that of Bernard, in every enterprize of his, an liceat, an deceat, an expediat: whether the thing bee lawfull, ſeemly, ſuitable to his ſtate. Not ſtretching alway to the utmoſt of his chain, leſt he break a link, but beating off a ſollicitation to ſinne, as Nehemiah did to cowardize, Shall ſuch a man as I do it? God forbid that I ſhould part with my patrimony, ſaid Naboth: that I ſhould leave my fat, and my ſweet, ſaid the Vine in Jothams parable: that I ſhould look back with Lots wife, having ſet my hand to Chriſts plow: that I ſhould flinch from my colours, having taken his preſſemoney, diſgrace his houſe, being received into his retinue. Great things are beſtowed upon me, great things are expected from me. Every mercy calls for duty: every deliverance commands obedience. God hath elected me for a veſſel of honour, ſhall I defile my ſelf with the kitchin-ſtuffe of uncleanneſſe? He hath bought me with a price ſhall not I yeeld my ſelf up to his ſervice? He hath adopted me for his childe, ſhall not I carry my ſelf as a childe? he hath ſanctified me by his ſpirit, ſhall I pollute his temple? He hath inrighted me to a kingdom, and keeps a crown for me, ſhall I lay it to gage for ever trifle? ſhall Iſay with Eſau, what is this birth-right? Oh let there be no root of bitterneſſe, no profane perſon amongſt you, as Eſau, who for one morſel of meat ſold his birth-right, and is therefore ſo often branded for it with this is Edom.