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

Yea, it is the greatest excellency that ever God did bestow upon, or will bestow upon any for the kind, if it were grown up to the greatest degree, still excepting that hypostatical Union of the Humane nature of Christ with the Divine, and therefore must needs gain a precious esteem.

Yea, it is the greatest excellency that ever God did bestow upon, or will bestow upon any for the kinde, if it were grown up to the greatest degree, still excepting that hypostatical Union of the Humane nature of Christ with the Divine, and therefore must needs gain a precious esteem.

It is a principle of eternal happiness, it is that which will grow up to an eternal glory: Take all moral and natural excellencies, let them grow up to the highest height they can, they can never grow up to glory; but this is that eternal seed, if it be let to grow up, it will grow up to the height of glory: Now if Grace be thus, if it be that principle whereby a creature is raised to such a high condition, no marvel though those that have a spiritual eye, and can see into the things of God, and judge spiritually of things, must needs esteem those very precious and honourable, that have the work of grace upon them. Moral excellencies have been highly esteemed by Heathens; as the Fabii and Fabritii, that were taken from their dinner and supper of Turnips, to rule and govern great armies, because they saw such great excellencies under their mean outsides: If so be the knowledge of moral excellencies can raise the esteem of men in the world, much more then the true and glorious excellencies of grace.

It is a principle of eternal happiness, it is that which will grow up to an eternal glory: Take all moral and natural excellencies, let them grow up to the highest height they can, they can never grow up to glory; but this is that eternal seed, if it be let to grow up, it wil grow up to the height of glory: Now if Grace be thus, if it be that principle whereby a creature is raised to such a high condition, no marvel though those that have a spiritual eye, and can see into the things of God, and judge spiritually of things, must needs esteem those very precious and honorable, that have the work of grace upon them. Moral excellencies have been highly esteemed by Heathens; as the Fabii and Fabritii, that were taken from their dinner and supper of Turnips, to rule and govern great armies, because they saw such great excellencies under their mean outsides: If so be the knowledge of moral excellencies can raise the esteem of men in the world, much more then the true and glorious excellencies of grace.

Secondly, in regard of the relation they have to God: Gods people have a near relation to God; the nearer ¹relation one hath to great ones, the more high he is in the esteem of men; now Gods people though never ²so mean, have a wonderful near relation to God; for,

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2. 2The saints near relation to God.

It is reported of Apries, a King of Egypt, who was of a base birth, for which some despised him; wherefore of a great Basin of gold, in which he and his guests were wont to wash their feet, he made an Image, and set it up in an eminent place in the City, and observing the superstitious devotions of the people thereunto, Now, says he, though the King be of mean birth, he is not to be respected the less: It is true, the Saints of God for their outwards are mean, but their consecration puts glory upon them. I have read of the people of the East-Indies, in the Isle Zeylon, who having an Apes tooth got from them, which was a consecrated thing by them, they offered an incredible mass of treasure to recover it; and if so be a consecrated thing, though so base in it self, be so highly esteemed for the consecration sake, how much more an immortal soul, that hath so many graces, as pearls set glittering in it, being consecrated unto God?

It is reported of Apries, a King of Egypt, who was of a base birth, for which some despised him; wherefore of a great Bason of gold, in which he and his guests were wont to wash their feet, he made an Image, and set it up in an eminent place in the City, and observing the superstitious devotions of the people thereunto, Now, says he, though the King be of mean birth, he is not to be respected the less: It is true, the Saints of God for their outwards are mean, but their consecration puts glory upon them. I have read of the people of the East-Indies, in the Isle Zeylon, who having an Apes tooth got from them, which was a consecrated thing by them, they offered an incredible mass of treasure to recover it; and if so be a consecrated thing, though so base in it self, be so highly esteemed for the consecration sake, how much more an immortal soul, that hath so many graces, as pearls set glittering in it, being consecrated unto God?

Secondly, they are those that are entered into Covenant with God, and therefore in nearer relation (then others) to God; therefore they are called The portion of God, The treasure of God, The peculiar ones of God; they are those that God satisfies himself in; what higher then such expressions as these? They are those that God hath set his heart upon, the beloved ones of God: They are the children of the high God; The spouse of the son, that are married to the son; In some respect nearer then the Angels themselves, for they are not in a mystical Union so married to Christ, as Gods people are; and Gods people having such relations to God, as in these & many other respects might be named, they are worthy of honourable esteem.

Secondly, they are those that are entred into Covenant with God, and therefore in nearer relation (then others) to God; therefore they are called The portion of God, The treasure of God, The peculiar ones of God; they are those that God satisfies himself in; what higher then such expressions as these? They are those that God hath set his heart upon, the beloved ones of God: They are the children of the high God; The spouse of the son, that are married to the son; In some respect nearer then the Angels themselves, for they are not in a mystical Union so married to Christ, as Gods people are; and Gods people having such relations to God, as in these & many other respects might be named, they are worthy of honorable esteem.

Thirdly, for privileges; they are those that are ¹freed from the evil of sin, the evil of punishment. ²They are those that have whatsoever is in God to be theirs, working for their good: All the Attributes of God, and the ways of God in his Providence: If there be any thing in God to make a man happy, it is theirs. And all the good that is spoken of in the Word, all the glorious promises are theirs: And all that is in the world is theirs, the world continues for their sakes; says the Apostle, All is yours, for you are Christs, and Christ is Gods, 1 Cor. 3. ult. It is a great argument to show Gods greatness, that all the creatures in the world are his, and for him; what an argument then is it, to show the greatness of a Christian, that Heaven, and Earth, and Christ, and God, and all are his, and for him? They have free access to the Throne of grace, and welcome too: They have that privilege, to come and put their hands into Gods treasure, and take what they ⟨p. 210⟩will, God gives them the key, giving them the spirit of prayer, he gives them the key of his spiritual treasure: They are the heirs of Heaven and eternal life; yea, and the heirs of the world too, for being the children of God, they inherit their Fathers riches; now Rom. 4. 13. Abraham is said to be the heir of ³the world.⁴

Thirdly, for priviledges; they are those that are ¹freed from the evil of sin, the evil of punishment. ²They are those that have whatsoever is in God to be theirs, working for their good: All the Attributes of God, and the ways of God in his Providence: If there be any thing in God to make a man happy, it is theirs. And all the good that is spoken of in the Word, all the glorious promises are theirs: And all that is in the world is theirs, the world continues for their sakes; says the Apostle, All is yours, for you are Christs, and Christ is Gods, 1 Cor. 3. ult. It is a great argument to shew Gods greatness, that all the creatures in the world are his, and for him; what an argument then is it, to shew the greatness of a Christian, that Heaven, and Earth, and Christ, and God, and all are his, and for him? They have free access to the Throne of grace, and welcom too: They have that priviledge, to come and put their hands into Gods treasure, and take what they ⟨p. 210⟩will, God gives them the key, giving them the spirit of prayer, he gives them the key of his spiritual treasure: They are the heirs of Heaven and eternal life; yea, and the heirs of the world too, for being the children of God, they inherit their Fathers riches; now Rom. 4. 13. Abraham is said to be the heir of ³the world.⁴

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2. 2The saints Privileges.The saints Priviledges.
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4. 4Nemo potest bona opera satis magnificè commendare; Quis vel unius operis quod Christianus ex fide & in fide, faeit utilitatem & fructū satis praedicare potest? Est enim pretiofius quam coelum & terra. Luth Tom. 4. 109. And again in Gen. c. 30. & in c. 31. Sint exilia, servilia, muliebria opera nostra, tamen idscrib• mus hunc titulum, Verbum Domini, quo fiunt gloriosa omnia, & in eternum mansura. Sancti quantumvis exiguum & sordidum faciunt, magnum est & gloriosum, quia omnia factunt in side. And in Gen. 29. Si darctur mihi ottio, eligerem Christiani rustici, aut ancillae sordidissimum & maximè agreste opus praeomnibus victoriis & triumphis Alexandria Magni, & Julii Caesaris.Nemo potest bona opera satis magnificè cōmendare; Quis vel unius operis quod Christianus ex fide & in fide, faeit utilitatem & fructū satis praedicare potest? Est enim pretiofius quam coelum & terra. Luth Tom. 4. 109. And again in Gen. c. 30. & in c. 31. Sint exilia, servilia, muliebria opera nostra, tamen idscrib• mus hunc titulum, Verbum Domini, quo fiunt gloriosa omnia, & in eternum mansura. Sancti quantumvis exiguum & sordidum faciunt, magnum est & gloriosum, quia omnia factunt in side. And in Gen. 29. Si darctur mihi ottio, eligerem Christiani rustici, aut ancillae sordidissimum & maximè agreste opus praeomnibus victoriis & triumphis Alexandria Magni, & Iulii Caesaris.

Fourthly, consider the precious things that come from them: as there are more excellencies in themselves, then in all creatures in heaven and earth, except Angels; so in every gracious action that comes from them, there is the greatest excellency the world hath. Luther hath many high and excellent expressions of the worth of the acts of grace, whereby he shows, though he was a mighty advancer of Faith, so he was no enemy to good works: No man, says he, can commend good works magnificently enough; for one work of a Christian, is more precious then heaven and earth, and therefore all the world in this life, cannot sufficiently reward one good work. And in another place, If I might have my desire, I would rather choose the meanest work of a Country Christian, or poor Maid, then all the Victories and Triumphs of Alexander the Great, and of Julius Caesar. And again, Whatsoever the Saints do, though never so small and mean, it is great and glorious, because they do all in faith, and by the word. And yet further, Let our works be small, servile, womanish, yet let this title be added, The Word of the Lord, and ⟨p. 211⟩they are all glorious, such as shall remain eternally. Surely they are precious, from whom such precious things do come; it is a precious fountain, that sends forth such precious streams: These the Saints of God send forth plentifully, the excellency of them a spiritual eye sees, and therefore must needs see those to be the excellent of the earth, from whence these come.

Fourthly, consider the precious things that come from them: as there are more excellencies in themselves, then in all creatures in heaven and earth, except Angels; so in every gracious action that comes from them, there is the greatest excellency the world hath. Luther hath many high and excellent expressions of the worth of the acts of grace, whereby he shews, though he was a mighty advancer of Faith, so he was no enemy to good works: No man, says he, can commend good works magnificently enough; for one work of a Christian, is more prcious then heaven and earth, and therefore all the world in this life, cannot sufficiently reward one good work. And in another place, If I might have my desire, I would rather choose the meanest work of a Country Christian, or poor Maid, then all the Victories and Triumphs of Alexander the Great, and of Julius Caesar. And again, Whatsoever the Saints do, though never so small and mean, it is great and glorious, because they do all in faith, and by the word. And yet further, Let our works be small, servile, womanish, yet let this title be added, The Word of the Lord, and ⟨p. 211⟩they are all glorious, such as shall remain eternally. Surely they are precious, from whom such precious things do come; it is a precious fountain, that sends forth such precious streams: These the Saints of God send forth plentifully, the excellency of them a spiritual eye sees, and therefore must needs see those to be the excellent of the earth, from whence these come.

Fifthly, the great use that they are of in the world; ¹What use is a poor man or woman of, that lives in a poor smoke-hole, that no man regards? Yes, many ways; these are the only useful people in the world, they are they from whom God hath all his glory in the world, God attains his end of making the world by them; were it not for a company of poor contemptible ²people, what glory should God have in the world? Now for men to be the only people from whom God hath his glory in the world, is to be of great use: They are they that are the salt of the earth, and the light of the world; though by some that be applied only to those Disciples and Ministers, surely it is to be applied to any Disciples of Christ: They are they that hold forth the light of the glory of God; the world would be as a dungeon of dismal darkness, were it not for them: They are they that can prevail with God for mighty things, as Jacob, he prevailed with God as a Prince: They are they that are employed about high and honourable things; none have such glorious employments as Gods people.

Fifthly, the great use that they are of in the world; ¹What use is a poor man or woman of, that lives in a poor smoak-hole, that no man regards? Yes, many ways; these are the onely useful people in the world, they are they from whom God hath all his glory in the world, God attains his end of making the world by them; were it not for a company of poor contemptible ²people, what glory should God have in the world? Now for men to be the onely people from whom God hath his glory in the world, is to be of great use: They are they that are the salt of the earth, and the light of the world; though by some that be applied onely to those Disciples and Ministers, surely it is to be applied to any Disciples of Christ: They are they that hold forth the light of the glory of God; the world would be as a dungeon of dismal darkness, were it not for them: They are they that can prevail with God for mighty things, as Jacob, he prevailed with God as a Prince: They are they that are employed about high and honorable things; none have such glorious employments as Gods people.

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2. 2The usefulness of Gods people in the world.

Turkish History tells us, that the very Camels that are used to go to Mahomets Tomb, are ever after of high esteem amongst them, so as they never ⟨p. 212⟩after use them in any mean servile way as they did before: Though things be never so mean, yet by the use they become honourable; no use so honourable as that of the Saints, where this is seen with a discerning eye, they are exceeding honourable. They are the great blessing of the world: Isa. 19. 24. there is a promise that Israel should be a blessing in the midst of the Land. Gods people, wheresoever they are, are a blessing to that Country, a blessing to the world, howsoever despised of the world; put all these together, and surely they are precious.

Turkish History tells us, that the very Camels that are used to go to Mahomets Tomb, are ever after of high esteem amongst them, so as they never ⟨p. 212⟩after use them in any mean servile way as they did before: Though things be never so mean, yet by the use they become honorable; no use so honorable as that of the Saints, where this is seen with a discerning eye, they are exceeding honorable. They are the great blessing of the world: Isa. 19. 24. there is a promise that Israel should be a blessing in the midst of the Land. Gods people, wheresoever they are, are a blessing to that Country, a blessing to the world, howsoever despised of the world; put all these together, and surely they are precious.

Lastly, a spiritual eye looks upon Gods people as ¹precious, notwithstanding all outward meanness, because it looks upon them as in their ends, though they are now incomparably above all that is in the world besides, yet their glorious end raiseth their worth exceeding high, and a spiritual eye looks much at the end and issue of things, and therefore looking ²upon the Saints in regard of the issue of all, they cannot but have a high esteem of them. Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, to conceive the excellent things that God hath prepared for them that love him, 1 Cor. 2. 9. And now a spiritual eye can see these things, which a natural eye cannot, as if they were present, the glorious things that are to come, and the glorious condition that such a one shall be in, a spiritual eye cannot but fasten upon such a one, and bless him, as the blessed of the Lord.

Lastly, a spiritual eye looks upon Gods people as ¹precious, notwithstanding all outward meanness, because it looks upon them as in their ends, though they are now incomparably above all that is in the world besides, yet their glorious end raiseth their worth exceeding high, and a spiritual eye looks much at the end and issue of things, and therefore looking ²upon the Saints in regard of the issue of all, they cannot but have a high esteem of them. Eye hath not seen, nor ear heard, neither hath it entred into the heart of man, to conceive the excellent things that God hath prepared for them that love him, 1 Cor. 2. 9. And now a spiritual eye can see these things, which a natural eye cannot, as if they were present, the glorious things that are to come, and the glorious condition that such a one shall be in, a spiritual eye cannot but fasten upon such a one, and bless him, as the blessed of the Lord.

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2. 2The excellency of Gods people in regard of their ends.

We do use to look upon great heirs, that are appointed for great things, and shall have great possessions, with honourable respect, though now ⟨p. 213⟩they be meanly clothed, in russet cloth, or eating course bread, and playing with beggars children; so Gods servants, howsoever they are in the esteem of the world, yet those that know what they are to inherit, what they shall receive hereafter, cannot but look upon them as honourable: A spiritual eye sees that that body that is now clothed so meanly, within a few years shall shine more bright then the Sun in the firmament, and that soul that is weak in parts and gifts, it sees it as a vessel that shall be filled to the brim with all the glory of God, and the Image of God to be made perfect, and to have perfect knowledge of God, and of the blessed Trinity, and the mystery of the Gospel, and all the great works of God: A spiritual eye can see within a little while, when Christ shall come in his glory, he will own them before men and Angels, and tell men and Angels, These are those, for whom the eternal counsels of my Father did work, and I was content to shed my blood for them; and all that was intended in the great work of Redemption, was for these: A spiritual eye can see, that within a while they shall be taken up with our Saviour, to judge the whole world, to judge the Angels, with Crowns upon their heads, and palms in their hands, triumphing, ascending up with Christ to see the Father, and to enjoy him everlastingly. And if these things be seen, as real and certain, they cannot but raise esteem; there is so much in Gods people here, as not only does convince a gracious heart, but sometimes will convince one that hath but natural principles of their excellency.

We do use to look upon great heirs, that are appointed for great things, and shall have great possessions, with honorable respect, though now ⟨p. 213⟩they be meanly clothed, in russet cloth, or eating course bread, and playing with beggars children; so Gods servants, howsoever they are in the esteem of the world, yet those that know what they are to inherit, what they shall receive hereafter, cannot but look upon them as honorable: A spiritual eye sees that that body that is now clothed so meanly, within a few years shall shine more bright then the Sun in the firmament, and that soul that is weak in parts and gifts, it sees it as a vessel that shall be filled to the brim with all the glory of God, and the Image of God to be made perfect, and to have perfect knowledge of God, and of the blessed Trinity, and the mystery of the Gospel, and all the great works of God: A spiritual eye can see within a little while, when Christ shall come in his glory, he will own them before men and Angels, and tell men and Angels, These are those, for whom the eternal councels of my Father did work, and I was content to shed my blood for them; and all that was intended in the great work of Redemption, was for these: A spiritual eye can see, that within a while they shall be taken up with our Savior, to judge the whole world, to judge the Angels, with Crowns upon their heads, and palms in their hands, triumphing, ascending up with Christ to see the Father, and to enjoy him everlastingly. And if these things be seen, as real and certain, they cannot but raise esteem; there is so much in Gods people here, as not onely does convince a gracious heart, but sometimes will convince one that hath but natural principles of their excellency.

Some men and women, that do sometime rail ⟨p. 214⟩at Gods people, if we could see into their bosoms, do sometimes bless them, and wish that their condition were such as theirs shall be: As Balaam wished he might dye the death of the Righteous; and John the Baptist, though he was mean for outwards, yet Herod reverenced him, because he saw some glimmerings of the excellency that was in him: And that is observable that we have of Joash King of Israel, 2 Kings 13. 14. he was a wicked man, yet when he comes to Elisha, and sees the Prophet was to dye, says he, O my Father, my Father, the Chariots of Israel, and the Horsemen thereof! this is the speech of one that was ungodly, he had a reverend esteem of Elisha, and it seems he walked so, as he gained mighty esteem from wicked men; as in 2 King. 3. 12. three Kings came down to the Prophet to speak with him, they do not send for him; True it is, one of them was a good man, but the other two were wicked; it was indeed in the time of their affliction, yet it was a mighty honour the Prophet had from them. It is reported of the Emperor Severus, when Origen came to him, he came very meanly clothed, only one garment; Severus sent him a Chariot, and change of garments, to come in pomp to him, he refused to come in pomp; and yet when he saw the piety and gravity of the man, he was mightily convinced, and it gained much respect from him: The godly will gain respect from wicked men, much more from a gracious heart, that can judge as God judges, and see the ends of things.

Some men and women, that do sometime rail ⟨p. 214⟩at Gods people, if we could see into their bosoms, do sometimes bless them, and wish that their condition were such as theirs shall be: As Balaam wished he might dye the death of the Righteous; and John the Baptist, though he was mean for outwards, yet Herod reverenced him, because he saw some glimmerings of the excellency that was in him: And that is observable that we have of Joash King of Israel, 2 Kings 13. 14. he was a wicked man, yet when he comes to Elisha, and sees the Prophet was to dye, says he, O my Father, my Father, the Chariots of Israel, and the Horsemen thereof! this is the speech of one that was ungodly, he had a reverend esteem of Elisha, and it seems he walked so, as he gained mighty esteem from wicked men; as in 2 King. 3. 12. three Kings came down to the Prophet to speak with him, they do not send for him; True it is, one of them was a good man, but the other two were wicked; it was indeed in the time of their affliction, yet it was a mighty honor the Prophet had from them. It is reported of the Emperor Severus, when Origen came to him, he came very meanly cloathed, onely one garment; Severus sent him a Chariot, and change of garments, to come in pomp to him, he refused to come in pomp; and yet when he saw the piety and gravity of the man, he was mightily convinced, and it gained much respect from him: The godly will gain respect from wicked men, much more from a gracious heart, that can judge as God judges, and see the ends of things.

CHAP. XVII. What we are to learn from that high esteem a gracious heart hath of the Saints in their sorest afflictions.

Hence we see what a difference is between the men of the world, and Gods people: The ¹men of the world are such, as in all their outward pomp and bravery, are base and wretched, and Gods people in all their baseness and meanness, are precious and honourable: The wicked men are so vile, as all the glory that the world hath cannot make them blessed; and Gods people are so blessed, as that all the evil of the world cannot make them any way miserable: If a man had his hearts desire in all things that are here below, he may remain as a base cursed creature; but let him be gracious, and godly, and let him have all the misery that can be put upon him in the world, he is one that God, and the Angels, and Saints look upon, as the glory of the earth.

HEnce we see what a difference is between the men of the world, and Gods people: The ¹men of the world are such, as in all their outward pomp and bravery, are base and wretched, and Gods people in all their baseness and meanness, are precious and honorable: The wicked men are so vile, as all the glory that the world hath cannot make them blessed; and Gods people are so blessed, as that all the evil of the world cannot make them any way miserable: If a man had his hearts desire in all things that are here below, he may remain as a base cursed creature; but let him be gracious, and godly, and let him have all the misery that can be put upon him in the world, he is one that God, and the Angels, and Saints look upon, as the glory of the earth.

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That is very observable we have of Antiochus Epiphanes in Dan. 11. 21. In his estate shall stand up a vile person, and yet he was the great King of Assyria. And Josephus reports, the Samaritans wrote to him, because he tormented the Jews, to excuse themselves that they were no Jews; and they writ, Antiochus the mighty God; and his name Epiphanes in English, does signify one that is illustrious and famous above others: Though he was the great King of Assyria, and by flattery was called the Mighty God, and by his name called Illustrious & famous above others, yet by the holy Ghost he is called a Vile person. But David speaking ⟨p. 216⟩of Gods people, whom he should do good unto, says, They are the excellent of the earth, in whom is my delight, Psal. 16. the word signifies, the magnificent of the earth: The one is called The vile of the earth, in the Psalm before, and the other called The magnificent, in this Psalm.

That is very observable we have of Antiochus Epiphanes in Dan. 11. 21. In his estate shall stand up a vile person, and yet he was the great King of Assyria. And Josephus reports, the Samaritans wrote to him, because he tormented the Jews, to excuse themselves that they were no Jews; and they writ, Antiochus the mighty God; and his name Epiphanes in English, does signifie one that is illustrious and famous above others: Though he was the great King of Assyria, and by flattery was called the Mighty God, and by his name called Illustrious & famous above others, yet by the holy Ghost he is called a Vile person. But David speaking ⟨p. 216⟩of Gods people, whom he should do good unto, says, They are the excellent of the earth, in whom is my delight, Psal. 16. the word signifies, the magnificent of the earth: The one is called The vile of the earth, in the Psalm before, and the other called The magnificent, in this Psalm.