Moses his choice with his eye fixed upon Heaven, discovering the happy condition of…

You will say, What is there in the ways of God, to ¹cause delight?

1. 1Quest.

First, every work of godliness, and that ability that ¹grace hath to exercise, is a beam of that infinite, choice, eternal, electing love of God upon thy soul; if thou lookest upon it so, it will be wonderfully delightful.

1. 1Ans. 1.

Secondly, look upon every duty of godliness, as ¹having more of the glory of God in it, then the ²whole frame of heaven and earth besides: Take all Gods works in the Creation, in Providence, in the Heavens, the Sun, Moon and Stars, in the Earth, and the Seas, there is not so much of the glory of God in them all, as in one gracious action that a Christian performs; and if you looked at it thus, it could not but have pleasure in it.

1. 12.
2. 2What there is in the ways to cause delight.

1. 13.

Fourthly, look upon every gracious act, as the seed ¹of glory and eternal life: Every work of grace in the heart and life of Gods people, is a seed of glory and eternal life. And these four considerations being put upon every gracious act, do confirm that which was said in the opening of the point, they must needs be full of pleasantness: Be not satisfied in doing any thing in the ways of God, till you do it pleasantly; I hear the ways of God are pleasant, I have gone on being haled by conscience, but little have I understood of the pleasantness of them, there is more to be looked after then I have attained to: By this thou shalt come to be mightily strengthened, and it will be a marvellous help to make thee continue in the ways of godliness: And as I said in handling that argument of the easiness of the ways of godliness, those that are continually thinking of the hardness of Gods ways, will fall off; but by having them pleasant, it will carry thee on against temptations, and the current of all arguments.

Fourthly, look upon every gracious act, as the seed ¹of glory and eternal life: Every work of grace in the heart and life of Gods people, is a seed of glory and eternal life. And these four considerations being put upon every gracious act, do confirm that which was said in the opening of the point, they must needs be full of pleasantness: Be not satisfied in doing any thing in the ways of God, till you do it pleasantly; I hear the ways of God are pleasant, I have gone on being haled by conscience, but little have I understood of the pleasantness of them, there is more to be looked after then I have attained to: By this thou shalt come to be mightily strengthened, and it wil be a marvellous help to make thee continue in the ways of godliness: And as I said in handling that argument of the easiness of the ways of godliness, those that are continually thinking of the hardness of Gods ways, will fall off; but by having them pleasant, it will carry thee on against temptations, and the current of all arguments.

1. 14.

The last Use of all, is, If the ways of wisdom be ways of pleasantness, what is the end of wisdom? If the nether springs be so sweet, what will the upper be? If the lower Jerusalem be paved with gold, ¹surely that upper Jerusalem is paved with pearls. It is an excellent speech of Bernard, Good art thou, O Lord, to the soul that seeks thee; what art thou then to the soul that finds thee? How sweet and pleasant are the ways of wisdom then? How sweet and delightful is the end of wisdom? If grace be pleasant, how ⟨p. 197⟩pleasant is glory? therefore the Saints dye so pleasantly, because there is a meeting of grace and glory: Grace is delightful, glory more delightful; but when these both meet together, what delight will there then be? It is a speech of Jerome, speaking of carnal delights; None can go from delight to delight; but it is not so spiritually, the more delight we have here, the more we shall have hereafter: and therefore let this be all our prayer, Lord give us evermore this pleasure, satisfy our souls with this pleasure; if the drops be sweet, the rivers of pleasure and joy that are at Christs right hand, how sweet are they?

The last Use of all, is, If the ways of wisdom be ways of pleasantness, what is the end of wisdom? If the neather springs be so sweet, what will the upper be? If the lower Jerusalem be paved with gold, ¹surely that upper Jerusalem is paved with pearls. It is an excellent speech of Bernard, Good art thou, O Lord, to the soul that seeks thee; what art thou then to the soul that findes thee? How sweet and pleasant are the ways of wisdom then? How sweet and delightful is the end of wisdom? If grace be pleasant, how ⟨p. 197⟩pleasant is glory? therefore the Saints dye so pleasantly, because there is a meeting of grace and glory: Grace is delightful, glory more delightful; but when these both meet together, what delight will there then be? It is a speech of Jerome, speaking of carnal delights; None can go from delight to delight; but it is not so spiritually, the more delight we have here, the more we shall have hereafter: and therefore let this be all our prayer, Lord give us evermore this pleasure, satisfie our souls with this pleasure; if the drops be sweet, the rivers of pleasure and joy that are at Christs right hand, how sweet are they?

1. 1Bonus es Domine, animae quaerenti; quid invenienti?

Moses his Choice.

The second Part.

CHAP. XVI. A spiritual eye can see an excellency in Gods people, though under great affliction.

The fourth Doctrinal Conclusion that ¹was raised from the words, was, That a spiritual eye can see an excellency in Gods people, though under never so great affliction.

THe fourth Doctrinal Conclusion that ¹was raised from the words, was, That a spiritual eye can see an excellency in Gods people, though under never so great affliction.

1. 1Doct. 4.

Moses chooses rather to suffer affliction with the people of God. Who were this people? A despised people, an afflicted people; Yet Moses could see an excellency in them while they were making their brick, while they were whipped by their task-masters, and contemptible in the eyes of all the Egyptians; yet by the eye of faith Moses could look upon them as the most excellent of the earth, as the most glorious people that lived in the world, and desires rather to join with them, though ⟨p. 200⟩in the greatest afflictions, then to abide in Pharaoh's Court, in the enjoyment of all worldly delights; let the world cast what dirt they will upon them, and darken their glory what they can, yet they are precious and honourable in the Saints eyes, The excellent of the earth, and the glory of the world. Job scraping his sores upon the dunghill, and Jeremiah sinking into the mire in the dungeon, are more beautiful and glorious, then the great men of the earth, when they are crowned upon their Thrones; Though you have lien amongst the pots, says the Psalmist, yet you are as the wings of a Dove covered with silver, and whose feathers are covered with yellow gold.

Moses chooses rather to suffer affliction with the people of God. Who were this people? A despised people, an afflicted people; Yet Moses could see an excellency in them while they were making their brick, while they were whipped by their task-masters, and contemptible in the eyes of all the Egyptians; yet by the eye of faith Moses could look upon them as the most excellent of the earth, as the most glorious people that lived in the world, and desires rather to joyn with them, though ⟨p. 200⟩in the greatest afflictions, then to abide in Pharaoh's Court, in the enjoyment of all worldly delights; let the world cast what dirt they will upon them, and darken their glory what they can, yet they are precious and honorable in the Saints eyes, The excellent of the earth, and the glory of the world. Job scraping his sores upon the dunghil, and Jeremy sinking into the mire in the dungeon, are more beautiful and glorious, then the great men of the earth, when they are crowned upon their Thrones; Though you have lien amongst the pots, says the Psalmist, yet you are as the wings of a Dove covered with silver, and whose feathers are covered with yellow gold.

We read of the Christians that lived in the time between the Prophets and Christ, in the latter end of this Chapter, that were as mean as almost the rage of men, and poverty, and disgrace could make them, wandering up and down in Sheep-skins, and Goat-skins, and in the dens and caves of the earth; and yet, says the Text, they were such as the world were not worthy of: Chrysostom carries it thus, Take all the men of the world, they are not worth one of the people of God, though never so mean in regard of outwards: But I rather take it thus, The world was not worthy of such a privilege, to have them live amongst them, they are fitter to be set as Stars in Heaven, and to be continually before the Throne of God.

We read of the Christians that lived in the time between the Prophets and Christ, in the latter end of this Chapter, that were as mean as almost the rage of men, and poverty, and disgrace could make them, wandring up and down in Sheep-skins, and Goat-skins, and in the dens and caves of the earth; and yet, says the Text, they were such as the world were not worthy of: Chrysostom carries it thus, Take all the men of the world, they are not worth one of the people of God, though never so mean in regard of outwards: But I rather take it thus, The world was not worthy of such a priviledge, to have them live amongst them, they are fitter to be set as Stars in Heaven, and to be continually before the Throne of God.

Many times under mean outsides, there are precious things within; in earthen vessels, rich treasures. The Tabernacle of God, covered meanly outwardly, and yet precious within. It is said of Christ himself, that he had no form and comeliness at all outwardly, ⟨p. 201⟩Isa. 53. No beauty to a carnal eye: And yet in Cant. 5. where the Church is put upon the description of Christ, she says, He is altogether lovely; altogether desires, so it is in the Original: See what a different esteem is of Christ in the thoughts of the world, and the thoughts of a gracious heart: And as of Christ, so of Christians, Christ is precious to them that do believe; To you he is precious (says the Apostle) but ¹to others a rock of offence; so to a godly gracious heart, the godly are precious, though contemned of those that are ungodly. The arguments that a gracious heart goes upon, or reasons why a spiritual eye should see so much excellency in Gods people, under their outward means, are,

1. 1Why a gracious heart sees so mueh excellency in Gods people, under outward meanness.

First, because they judge as God judges; it is of ¹the Spirit of God that they have received, and therefore they must needs judge of things as God judgeth. A child esteems of things usually as his father doth; if there be any of you manifest a slight esteem of any among whom you live, before your children, your children will have the like esteem of them; if you manifest a high esteem of any, your children will do the like: Hence it is, if those that are profane, do despise and scorn at Gods people before their children, their children will quickly learn to despise them: Now because Gods people have Gods Spirit, and God is their Father, they judge as their Father does. Righteous men and Kings, in Scripture phrase, are made all one; those who are Righteous, God looks upon as Kings, and such as are Kings, are not respected of God, if they be not Righteous: Compare those two Scriptures, Mat. 13. 17. and Luke 10. 24. in the one it is thus, Many Prophets and Righteous ⟨p. 202⟩men, have desired to see those things which ye see: But in the other it is, Many Prophets and Kings, have desired to see those things which ye see.

First, because they judge as God judges; it is of ¹the Spirit of God that they have received, and therefore they must needs judge of things as God judgeth. A childe esteems of things usually as his father doth; if there be any of you manifest a slight esteem of any among whom you live, before your children, your children will have the like esteem of them; if you manifest a high esteem of any, your children will do the like: Hence it is, if those that are prophane, do despise and scorn at Gods people before their children, their children will quickly learn to despise them: Now because Gods people have Gods Spirit, and God is their Father, they judge as their Father does. Righteous men and Kings, in Scripture phrase, are made all one; those who are Righteous, God looks upon as Kings, and such as are Kings, are not respected of God, if they be not Righteous: Compare those two Scriptures, Mat. 13. 17. and Luke 10. 24. in the one it is thus, Many Prophets and Righteous ⟨p. 202⟩men, have desired to see those things which ye see: But in the other it is, Many Prophets and Kings, have desired to see those things which ye see.

1. 11.

God does not judge of men in regard of outwards; what are outwards before the Lord? What is it to have gold, and fine clothes before God? Those things that are braveries in the world, and take up the eyes of men to admire at them, what are these to God? God does not esteem of men at all for these things, neither doth he disesteem them for the want of them; the want of clothes, and of money, and of the things of the world, what is this to God? Does God look at any man the worse for want of these things? God is no respectre of persons; if he looks at any with high esteem, he looks at the poor, and humble, and contrite: God delights to look down into the world upon those that are poor; he reserves a poor people that shall trust in his name, Zeph. 3. 12. The Lord passeth by the great things of the world, he brings down the mighty, and regards the low estate of his handmaid, the low estate of his people: It is a poor and contrite spirit, that he that dwelleth on high looketh at; the prayer of the destitute he regards, Psal. 102. 17. The word in the Original is, A poor shrub, that which is in the Wilderness, and the beasts tread upon, that no man regards, that seems to be altogether worthless. It may be, one comes with brave words, and hath mighty expressions, God throws them as dirt in his face: There comes another, and can hardly groan out his meaning, and yet there being grace, God regards him. If a proud scornful spirit, should hear a poor gracious heart groan out his complaints to God, he would think ⟨p. 203⟩it non-sence; but God, knowing the meaning of his Spirit, and seeing his grace, he hath respect to him.

God does not judge of men in regard of outwards; what are outwards before the Lord? What is it to have gold, and fine clothes before God? Those things that are braveries in the world, and take up the eyes of men to admire at them, what are these to God? God does not esteem of men at all for these things, neither doth he disesteem them for the want of them; the want of clothes, and of money, and of the things of the world, what is this to God? Does God look at any man the worse for want of these things? God is no respecter of persons; if he looks at any with high esteem, he looks at the poor, and humble, and contrite: God delights to look down into the world upon those that are poor; he reserves a poor people that shall trust in his name, Zeph. 3. 12. The Lord passeth by the great things of the world, he brings down the mighty, and regards the low estate of his handmaid, the low estate of his people: It is a poor and contrite spirit, that he that dwelleth on high looketh at; the prayer of the destitute he regards, Psal. 102. 17. The word in the Original is, A poor shrub, that which is in the Wilderness, and the beasts tread upon, that no man regards, that seems to be altogether worthless. It may be, one comes with brave words, and hath mighty expressions, God throws them as dirt in his face: There comes another, and can hardly groan out his meaning, and yet there being grace, God regards him. If a proud scornful spirit, should hear a poor gracious heart groan out his complaints to God, he would think ⟨p. 203⟩it non-sence; but God, knowing the meaning of his Spirit, and seeing his grace, he hath respect to him.

A broken and contrite heart thou canst not despise; God can despise Princes, and Emperors of the earth, when they sit upon their Thrones, but a broken and a contrite heart he cannot despise; let him be never so despicable in the eyes of the world, God cannot despise him, no more then he can deny himself, and cease to be God. It is Gods judgement of men, that the righteous is more excellent then bis neighbour, Prov. 12. 26. Let his neighbour be the most excellent, in regard of parts, riches, honours, and other excellencies, and the godly man despised, and every way contemptible in regard of outwards, yet he is more excellent then his neighbour.

A broken and contrite heart thou canst not despise; God can despise Princes, and Emperors of the earth, when they sit upon their Thrones, but a broken and a contrite heart he cannot despise; let him be never so despicable in the eyes of the world, God cannot despise him, no more then he can deny himself, and cease to be God. It is Gods judgement of men, that the righteous is more excellent then bis neighbor, Prov. 12. 26. Let his neighbor be the most excellent, in regard of parts, riches, honors, and other excellencies, and the godly man despised, and every way contemptible in regard of outwards, yet he is more excellent then his neighbor.