266 SERMONS UPON TITUS II. 11-14. [SeR. XXL
vTrepiScov, lie overlooked them. The Vulgate reads it clespiciens, he did despise them ; and our old translation is better than the new, ' God regarded them not/ It is usually taken to signify Grod's indul- gence, that he did not deal so strictly with the world, because they had so little means to keep them from sin ; whereas the scope carrietli it quite otherwise in another sense. God overlooked, or lightly passed over those times, not caring what became of them that then lived before they were his peculiar people ; he overlooked and regarded them not, but let them go on in their sins, though not unpunished. Thus you see foreigners to the church are strangers to God, and wicked men are as if they were not ; not in regard of God's general providence, so they are sustained and regarded : he preserves man and beast; not in regard of calling them to an account for their sins ; they that are some- times called ' no people,' are at other times called ' the people of his curse ; ' but in regard of value and esteem ; as to special communion with him, they are not at all.
But now look upon the terms that are bestowed upon the church and godiy. Those that are purified, James i. 18, they are called ' the first- fruits of his creatures.' Under the law the first-fruits were the Lord's portion ; so all that are regenerated and called to grace are the Lord's portion. (Ecumenius glosseth upon the place. The world is but KTLajjia, his creature, but the church is KTrj/jia, his possession ; the world are his goods, and they are his treasure. The vast territories of the blind world are but as a common and heath, which God doth not look after, but the church is as a garden enclosed, in regard of his love and special dispensation. Heretofore this was the privilege of Israel, to be God's portion ; it was confined to them ; and that is the reason of that expression, Isa. xix. 25, ' Assyria the work of my hands, and Israel mine inheritance,' or portion. God made all people, but he chose these for his delight and habitation. It was confined to them here- tofore, but it is not confined now ; the people of any nation may be preferred to this estate. Those that are purified, wherever they are, they are the Lord's treasure and people.
But why doth the Lord esteem them as his peculiar people ? I shall give reasons with respect to every person of the Godhead,
1. Because of God the Father's choice ; he hath picked and culled them out of the world, and therefore he esteemeth them above all others. See what the apostle saith, 1 Peter ii. 9, ' Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people.' Tlierefore a peculiar people, because a chosen generation ; they are set apart, singled out of the world for himself. So Ps. cxxxv. 4, ' The Lord hath chosen Jacob for himself, and Israel to be his peculiar treasure.' He hath culled them out, and left all the world besides; God's choice puts a value upon things. Common gold and silver is not of such value as that which was consecrated and dedicated to God ; nay, gold and silver was not so good as goat's-hair that was consecrated to the uses of the tabernacle. The dedication of a thing to a holy use enhanceth the price of it. Now those that are chosen are consecrated and set apart by God for himself : ' The Lord hath set apart him that is godly for himself,' Ps. iv. 3 ; and therefore of greater value than all the world, because designed by God to be his portion.
2. Because of Christ's purchase ; they are bought at a dear price :
YeR. 14,] SERMONS UPON TITUS IL 11-14. 267
1 Peter ii. 9, ' A purchased people ; ' that is the marginal reading. The saints are vahied, not from themselves so much as in Christ ; he hath put honour upon us, as Adam put a disgrace upon us. Adam sold us for a trifle, hut Christ did not redeem us at so cheap a rate : ' Ye are redeemed not with corruptible things, as silver and gold, &c., hut with the precious blood of Christ,' 1 Peter i, 18, 19. We prize that which cost dear. Christ was given in ransom for us, therefore doth God prize us.
3. Because they are vessels of the Spirit's forming. God delighted in all his creatures ; they were all good, the product of the Spirit's incubation : Gen. i. 2, 'The Spirit of God moved upon the face of the water.' But much more doth he delight in the new creature, his work- manship in Christ, Eph. ii. 10; partly because there is more goes to form the new creature than the old, and partly because their being is more noble than the beings of all other creatures in this lower world.
[1.] There is more goes to form them ; there is discovered more wisdom, more power, more goodness. The new creature discovers more of his power than the old. It was a wonderful thing the making of the world, and disposing of the creatures into so many several forms and ranks, a mighty effect of God's power ; but as there was no help, so there was no let or hindrance ; nothing to oppose God's work, as nothing to facilitate it. But when God comes to frame a new creature, there is a spirit of rebellion and opposition. Then more of his wisdom. The gospel is a better theatre whereupon to see God than the world. In the world there is much of his wisdom, but much more in the mystery of grace, and in all his transactions to bring man to a purified state ; therefore here is his special delight. Then for his mercy, good- ness, and love. A great deal of love God showed in making angels out of nothing, but in some sense there is more love shown in sanctifying man ; for in the former there was no hindrance to his goodness, but here wronged justice interposed, and put in something by way of bar against us ; yet notwithstanding the demerit of our sins, he would take us into his favour. In the creation God showed himself to be ^iXa77eXo9, a lover of angels ; but in redemption (^iXdv6p(07ro<;, a lover of man : Titus iii. 4, ' After that the kindness and love of God our Saviour towards man appeared.'