Chapter 16: A spiritual eye can see an excellency in God's people, though under great affliction

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

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 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, 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,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 to others a rock of offense; 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,

First, because they judge as God judges; it is of the Spirit of God that they have received, and therefore they must needs judge of things as God judges. A childe esteems of things usually as his father does; 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 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.

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 does 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 passes 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, Psalm 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 has 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 it non-sence; but God, knowing the meaning of his Spirit, and seeing his grace, he has respect to him.

A broken and contrite heart you can 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.

It is observed, that the Eagle and the Lyon, those brave creatures, were not offered in sacrifice to God, but the poor Lamb, and Dove; God regards the Lamb and the Dove, before the Eagle and the Lyon, to note that your great and brave spirits of the world, that are as Eagles, high, and lofty, and as the Lyon, God regards not those; but your poor Lambs, and Doves, your poor meek spirits, that are contemptible in the eyes of the world, those are precious to God.

Not many mighty, great and noble; but God has chosen the base things of the world, the foolish, contemptible things of the world, to confound the wise, and the great things of the world.

It is very observable, when John sent to Christ, to know whether he were the Messiah or no, whether they should look for another, he did not send him a direct answer, but, says he, Go tell him, Theblinde see, the lame go, the dead are raised, and the poor receive the Gospel: Mark how Christ puts the poors receiving of the Gospel amongst the rest; the other were arguments of Gods power and glory, but what argument of Christs glory was this, that the poor, a contemptible people, received the Gospel? Yes, God does as much glory in the poors receiving the Gospel, as in raising up the dead: Some would think that this should be an offense to John, that the poor receives the Gospel; one would rather think he were the Messiah, if the rich had received the Gospel; No, says he, the poor receive the Gospel; he knew that John had a gracious heart, and would esteem of things as he did, and would not be offended.

Secondly, Gods people, by a spiritual eye, are very highly esteemed, because such an eye looks at spiritual excellencies: God has made a gracious heart acquainted with true spiritual excellencies, and such a one beholding the beauty and the glory that there is in spiritual excellencies, all the outward glittering glory that there is in the world is darkned: It is true, men and women, so long as they know no better things, judge only according to these outward mean things. Children that know no better things then a gay coat, count it the greatest preferment that can be, to be put into such a coat; and so a man that knows no better things then the things of the world, he counts it the greatest excellency to have them: But when a childe comes to have reason, and sees higher things, he does not prize such things; so a soul that comes to see the things of Heaven, God, and Christ, and Grace, and sees into the realities of them, and not as imaginary, he will never admire at any thing below, but only at grace; and where there is grace, nothing can darken the light of it, it is so glorious as the light of the Sun; a little smoak cannot darken the light of the Sun, when it shines bright; a little smoak will darken the light of the candle, but cannot darken the light of the Sun: And so a little affliction will darken these outward things, to those that esteem them at a high rate; but spiritual excellencies are of such a nature, that afflictions cannot darken them.

But what spiritual excellencies are those that a spiritual eye sees in Gods people, that make them to be so precious in its esteem, notwithstanding all their outward meanness?

First, the Image of God. Secondly, the relation they have to God. Thirdly, their spiritual priviledges. Fourthly, the preciousness of that which comes from them. Fifthly, the great use that they are of here in the world. Sixthly, their ends.

First, for the work of grace, they have the image of God upon them: Now the image of a thing, is not the representing of a thing in some under excellency, or in some mean thing that concerns that which it is made to resemble; but it is a resemblance of it in that which is the chief excellency. As if I would draw the picture of a man, I would not draw it for to resemble flesh meerly, that a beast has as well as man, but as near as can be, the very countenance, and life of man; I will not draw the back parts of a man, but his face, and countenance to life; so the image of God is not that which has some little likeness to God, but that which has a likeness to God in the highest excellency, in his holiness and righteousness, which is (to speak according as we are able to conceive) the highest excellency of God; so that a gracious heart has that which makes him like unto that which is the top of Gods excellency, that which is the image of GOD himself, and therefore it has these four titles, The Image of God, The Divine Nature, The Life of God, and the Glory of God. The Image of God, Gen. 1:26 That of the Divine Nature, you have in the 2 Pet. 1:4 Whereby are given unto us exceeding great and precious promises, that by these you may be partakers of the Divine Nature. And the Life of God, Eph. 4:18 Being alienated from the life of God, that is, from his grace. And the Glory of God, Rom. 3:23 For all have sinned, and come short of the Glory of God. The work of grace in mens souls, has that excellency in it, that there is more of God to be seen in it, then in all the works that ever God did make from the beginning of the world, not only if you take one single work (only excepting the hypostatical Union of the humane nature of Christ) but take all the creatures that God has made in heaven and earth, they have not so much of the glory of God to be seen in them, as there is to be seen in the work of grace; so that take the poorest, meanest Christian, that has the work of grace, though parts be never so weak, and outwardly he be never so contemptible, there is more to be seen in this poor man or woman, then in the whole frame of Heaven and earth, then in the Sun, Moon and Stars, then in all the creatures of the world besides, except Angels; and therefore surely outward meanness can never take down the esteem that a gracious heart has of Gods people; 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 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 relation one has to great ones, the more high he is in the esteem of men; now Gods people though never so mean, have a wonderful near relation to God; for,

First, they are the chosen of God, they are those which the Lord in his eternal counsels, has set apart for himself; the counsels of God from all eternity have wrought for their good; and this is manifested unto a gracious heart, The Lord has set apart a godly man for himself, says the Psalmist in Psalm 4. They are those that are the consecrated ones of God; consecrated and devoted things, though they were never so mean, were exceedingly esteemed of; if it were but leather, or wood, or never so mean a thing that was in the tabernable, and consecrated to God, it was highly esteemed: Those that are superstitious, if there be any thing they think is a holy relique, though never so mean, what a high esteem they have of it?

It is reported of Apries, a King of Egypt, who was of a base birth, for which some despised him; therefore 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 has so many graces, as pearls set glittering in it, being consecrated unto God?

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 has 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 priviledges; they are those that are freed from the evil of sin, the evil of punishment. They are those that have whatever 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 welcom too: They have that priviledge, to come and put their hands into Gods treasure, and take what they 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 the world.

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 has. Luther has 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 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, Whatever 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, andthey 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; What 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 only useful people in the world, they are they from whom God has 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 people, what glory should God have in the world? Now for men to be the only people from whom God has 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 honorable things; none have such glorious employments as Gods people.

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 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, wherever 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 precious, 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 raises their worth exceeding high, and a spiritual eye looks much at the end and issue of things, and therefore looking upon the Saints in regard of the issue of all, they cannot but have a high esteem of them. Eye has not seen, nor ear heard, neither has it entred into the heart of man, to conceive the excellent things that God has 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.

We do use to look upon great heirs, that are appointed for great things, and shall have great possessions, with honorable respect, though now 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 only does convince a gracious heart, but sometimes will convince one that has but natural principles of their excellency.

Some men and women, that do sometime rail 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, 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.