Chapter 17: What we are to learn from that high esteem a gracious heart has of the Saints in their sorest afflictions

HEnce we see what a difference is between the men of the world, and Gods people: The men 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 has 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.

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 of Gods people, whom he should do good unto, says, They are the excellent of the earth, in whom is my delight, Psalm 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.

God has made a separation between the wicked and the godly, and therefore Moses says in Exod. 33. ver. 16. You hast separated between us and other people; the word that is translated separated, is, you hast wonderfully separated between us and other people; so God has wonderfully separated between us and the world; that the one should be so cursed, that all the good of the world cannot make them blessed; and the other so blessed, as all the evil of the world cannot make them miserable. When Agrippa was so admired, that the people cryed, The voyce of God, and not of man, God gives an Angel authority to smite him, and he was eaten up with worms: John though he was mean in the world, the Holy Ghost calls him the greatest that was born of a woman.

Secondly, this rebukes those that can see no excellency in those that are godly, more then in others: and if they be afflicted, they look upon them, as the prey of the malice of wicked men, and a poor contemptible people, and pass them by, and see nothing in them to be worthy of any respect. As it was said of Herod, when Christ came to him, he thought to have seen miracles wrought by him; and because he appeared as a mean man, Herod slighted him; and so men that judge according to the flesh, if men be great in the world, or have such a one to be their friend, they like that well, but if he be ragged, and mean, they pass him by, as not respecting of him. As Hospinian tells us of the dogs, that kept the Temple of Vulcan, If any came to the Temple with brave cloaths, they would let them alone, but if they came in ragged cloaths, they would tear them all in pieces: So men of the world, if they see men in good cloaths, and prosper outwardly, they are somebody; but for this godliness, and preciseness, they have no skill in it, and therefore despise it, and look contemptibly upon it. So it was with the Samaritans, as long as the people of the Jews were prosperous outwardly, they would challenge acquaintance, and affinity with them, but if they were in affliction, then they would fall off: but St. Paul did not so, for (says he) Henceforth know I no man after the flesh.

It is a great sign of a carnal heart, and opposite to the principle of grace, to look upon things according to outward excellency, and not to see a beauty in Gods people for want of outward excellency. Some things that are foolish, are only weakness of reason: some things are opposite to the principles of reason, and where we see such, we account those naturals: so some things are infirmities, and argue weakness of grace; but other things are quite contrary to the principles of grace, and amongst those I know none more evident then this, For people to judge of things according to outward excellency, and not to see the excellency of Gods people through outward meanes: this is an argument that the Gospel is hid from you, and so you art a lost creature: if the beauty of the Gospel be hid, it is hid to those that are lost: It is true likewise of such as profess the Gospel, if the beauty of them be hid, it is hid to those that are lost.

Thirdly, if so that there is such an excellency in Gods people, though under great afflictions it should teach us all to manifest our respect to Gods people that are mean: It is a most vile thing, to have the faith of Christ in respect of persons: says Tertullian, We do not judge of faith by persons, but of persons byfaith: So do not look at men, to judge of them according to outwards, but look to the inwards of the soul, how they are cloathed within. What a shameful thing is it for those that are Christians, that know spiritual excellencies, to look upon those that are gay, and brave outwardly? What do those that are gay and brave attire themselves for, but to have the eyes of men drawn after them? Let childrens eyes be drawn after them; but if they have rotten spirits, let them be so looked upon, notwithstanding they be in gay cloaths: but for those that are gracious, Jesus Christ looks upon them as his glory; 2 Cor. 8:23 The messengers of the Church, the glory of Christ; and therefore we should glory in them much more.

The Apostle S. James speaks very bitterly to those that he wrote unto, for having respect unto persons, says he, Are ye not then partial in yourselves, and are become judges of evil thoughts? as if he should say, Do not your consciences condemn you? Can this stand with grace? to have the faith of the Lord Jesus Christ in respect of persons; Are you become judges of evil thoughts? those evil thoughts of yours, in respecting those that are in brave apparel; Are you judges of those evil thoughts? that is, to judge according to them: Some render it thus; and are not judges of evil thoughts? And so the negative, that is joined to partial, is to be applyed also, to become judges of evil thoughts: Have you such evil thoughts as these, and do you not judge them to be evil? Noting there is so much evil in them, as it is to be wondered, that any should have such evil thoughts, and yet not judge them to be naught.

But how should we manifest our respect to those that are outwardly mean, that are gracious?

First, own them, and be not ashamed of them, before your bravest kindred, for they are precious to God and Christ, and if you be ashamed of them, you are ashamed of Christ himself, and it is just Christ should be ashamed of you another day: Are they the glory of God, the treasure of God, and the portion of God, and the peculiar ones of God, and shall you be ashamed of them? O no, but those whom God honors, let us honor; What rule can we have better for our honoring of men, then that honor that our God puts upon them? It is given as a special reason, why the King of Babylon sent Ambassadors, and a present to Hezekiah, after he had been sick, to testify his respect to him, and to honor him, because he had heard, how that miracle of the Suns going back was for him, as a sign of his recovery; The Sun was the God whom the Babylonians worshipped; now because their God had honored Hezekiah so much, the King of Babylon would honor him likewise. Abulensis in 2 Kings 20. God has wrought great things for his Saints, whereby he has put much honor upon them, he has owned them before all the world, let us own them with honorable respect of them.

2. Again, bless God that you may have any communion with them, to have the breathing of Gods Spirit in them; reioyce in their communion, and fellowship, and delight more in mourning with them in their afflictions, then in all the jollities of the world, then to be feasting, then to enjoy all their delightful braveries.

3. Again, the more they are contemned in the world, and they suffer in the world, the more do you respect them, and own them; So long as Gods people suffer nothing, but have outward prosperity as well as others, some will make of them; but if they see them in contempt, then they leave them, and look at them afar off: as it is with a mans Ministery, when a mans Ministery is approved of by some that are rich, and the assembly be filled with such, they count such a Ministery a credit to their Church; but if it be spiritual, so as it may be but few of them understand it, and so discountenanced by such as those are, then his Ministery is not regarded: and as in the esteem of the Ministery, so in the esteem of the saints; when they are esteemed in the world, they will esteem of them, but when the esteem of the world is taken away, their esteem is taken away.

As it is with the Deer that is hunted, when the Huntsman goes into the Park, he stirs up all, and all run together, but if one be shot, and they see the blood run down, they will all push him out of their company: so while Gods people go on, and are in credit, and esteem with the world, others that are slight professors of Religion will esteem them, and they shall be welcom into their company, till they be shot, and they see disgrace put upon them, then they look upon them with a lowry countenance. If a man be travelling, and there be a Sun-dial by the high-way, if the Sun shine, he will go out of his way to take notice of it, but if the Sun do not shine, he may go a hundred times by and never regard it; and so when the Sun shines upon Gods people, they are much made of, but if a cloudy day do come, and take away the Sunshine, they are not esteemed, and many people instead of helping them in their affliction, will adde to their affliction, and say, You needed not to have been so forward, and to have appeared so much; It was your want of wisdom brought you into this trouble, and the like.

If you had a gracious heart, if you saw one of Gods Servants go on in the way of God, and suffer in that way, though he had failed in some particulars, you would pass them by, and not be ready to take advantage, to speak against him for them: If a man do plead for the King, every circumstance is not taken up, and aggravated against him; and so for those that are for God, every circumstance should not be aggravated against them: It is better for one to be forward in Gods cause, though he should fail in some circumstances, then to be lukewarm. If a man be going earnestly, and do fall forward, there is not so much danger in that, as to fall backward: so a man that is forward in that which is good, though he may carry some things indiscreerly, and suffer somewhat that way, yet his fall is but forward, and there is not so much danger in that, as in a time-server, and apostate that falls backward, he may break his neck. And therefore we should not aggravate the afflictions of the Saints, if they be right in the main, we should countenance them, and appear for them, though we venture something, as Moses here, he might have saved himself, and yet he had such a high esteem of Gods people, as he would venture all for them: but of this in the next Point.

Thirdly, If God does move the hearts of any, preciously to esteem of his people, though afflicted outwardly, hearken to a word of encouragement, Certainly you art blessed of God: It is a note of a wonderful strong eye-sight that you hast, that you can see Spiritual excellency, through outward meanness: there is more skill in being able to see the preciousness of a thing, then to see the glory and lustre of it; that which is not true pearl, may have as much lustre as the true, but the skill of the Lapidary is to know, that is not precious, but the other, although it be fullied with dirt. It is a note of sincerity of grace, that you lovest grace for grace: It is a note of the power of grace, that you can pass by that which is a stumbling to so many. Certainly God will know your soul in adversity, and will look through all your infirmities upon you, that can look with an honorable esteem upon his people through all afflictions: And in that time when you suspectest the work of grace in you, this may be one argument to uphold you, though you can not discern the work of grace in your own heart, yet you can prize it in another; it is an argument it is in your soul, though now you can not see it; though people want other notes, yet this many have.

Fourthly, You that are the Servants of God, and God has so ordered it, as you are mean in the world, mean in your parts and estates, and mean in regard of your friends, be not discouraged, do not think, I am a poor contemptible man or woman, no body looks at me, or regards me; God has a high esteem of you, the Angels have a high esteem of you, the Saints have a high esteem of you, and therefore be not discouraged. As you have it in Isaiah 56. 3, 4. Let not the Eunuch say, I am a dry tree, for if he will take hold of my name, and keep my Sabbath, I will give him an everlasting name, better then of sons and daughters: Many, because they are outwardly mean, do go on discouraged, and say of themselves, We are dry trees: If you didst but see the thoughts of Gods people, and see the thoughts of wicked men, as if you could but unfold the consciences of wicked men, they do reverence you, and wish they were in your condition, if they were to dye; though you have not that respect from the godly which they seem to show to others, that they have more use of, and are more serviceable to them to do their business, and so there is a show of more outward familiarity, yet do not think but that you are more highly esteemed then they are.

But suppose no man should regard you, it is enough that God does regard you; It is a notable speech of Salvian, Such as are truly blessed in their own consciences, cannot be miserable by the false judgements of other men: But I say, though that were enough, yet you have more, you have God, and his Angels, and Saints, and the consciences of wicked men, though we should not regard the esteem of the men of the world, but go on in our way, only be careful that they may not speak ill of our Religion; but the esteem of the Saints is not slightly to be esteemed, for it is a blessing of God, and therefore St. Paul was earnest with the Romans to pray to God for him, that his service might be accepted of by the Saints.

On the other side, for one to be in such a condition, as those that are godly, wise, and humble, shall call their estates into question, and be suspitious of them, such need look to themselves: many that are truly godly, may be very guilty of censuring, and so do much wrong, both to those that are godly, and to Religion; but take those that are wise, and humble, and I say, if such should be jealous of me, I should have great cause to be suspitious of myself; for such have the Spirit of God, and do know the things of God, A spiritual man judges all things, and therefore we should make good use of their opinions of us; If they be afraid of us, we should fear ourselves, as Isaiah says, There is no peace to the wicked, says my God; that God that my soul has interest in, says, there is no peace to the wicked; So when those that have interest in God, shall say to a man, there is no peace to you, it should make his heart quake. Gods people ought so to walk, as to gain respect from the consciences of men; Do you so walk as to gain any such honorable respect? Is there not cause of suspition? In the name of Jesus Christ I beseech you, let it be your care so to walk, with such heavenly humble spirits, as to hold forth the beauty of godliness unto others, and to force respect from them. As it is said of God, Holy and reverend is his name; How does Gods name come to be reverend, but by being holy? so it may be said of Gods people, Holy and reverendare their names; if they be holy, their names are reverend, they will gain reverence from those that are godly, and will force it from the basest wretches: and therefore you that would have honor, and a name, here is a way; you would be the finest in all the company, and you think to get a name that way, you seek to get riches, and so to get a name; this is not the way, this does not cover the filth of sin, this covering is narrower then that you can wrap yourself in, Isa. 22:26 but if you would get a name indeed, be godly, and gracious, and holy, and then you shall have the testimony of the consciences of men, and that is more then all their words, for there may be flattery in their words.

Many Ministers think if they should be poor and mean, every one would contemn their Ministery, and therefore they think the way to have their Ministery respected, is to get great livings; this certainly is a false way: A poor godly man that walks in his Ministery faithfully, and conscionably, will gain more respect, then others by all their great preferments. As it was the speech of Boniface, that was a Martyr; one askt him, whether it was lawful to give the Wine in the Sacrament in a wooden cup; Time was, says he, when there were wooden Chalices, and golden Priests; but now there are golden Chalices, and wooden Priests: This was the way of Papistry, for to have outward bravery, and thought to gain mens devotion that way; but when there were wooden Chalices, when things were carryed meanly, that did not take away the dignity of the Ministery, but by the holiness of their lives, they were esteemed of the more, and the Ordinances were not accounted the worse by the outward simplicity of them, but the better. Let us that are acquainted with any thing of the mind of God, know that there are better things to gain respect to Religion, and to ourselves by, then all the outward things; be not afraid therefore of sufferings, be godly, and let sufferings be never so much, and your name will be precious. Those who wandred up and down in sheep-skins, and goat-skins, Heb. 11. yet obtained a good report by faith.

Lastly, if a gracious eye can see so much excellency in the Saints, in outward meanness, how much more shall they see when they come to their glory, when all the treasures of Heaven shall come to be opened, and all the good of Heaven let out to them, when they shall be wholly free from sin, when the robes shall be brought out, and the glorious garments, and they shal walk with Christ in white? If they be so glorious when they are on the dunghil, what shall they be when they are in their Kingdom, when the Bride shall come trimmed, when there shall be a suitableness to that Bridegroom Jesus Christ; and God, and all the Angels shall come to solemnize the marriage? There shall be a time here, when wicked men shall take hold upon the skirt of a Iew, and say, I will go with you, for I have heard God is with you: How much more afterwards will the great ones and mighty ones of the earth be ready to catch hold upon the Saints, and say, O that we might go with you, though it were but to attend upon you? This is the day of visitation, 1 Pet. 2:12 in which they shall glorifie God.

There are three days of visitation, and in all those days of visitation men shall glorifie God in the behalf of Gods people.

First, When the time shall come that God shall visit their souls, and work any good upon their souls.

Secondly, the time of affliction, when they are upon their sick-beds: though in prosperity they contemn you, and speak evil of you, yet in the day that God shall visit them, and lay his hand upon them, then they shall say, This is the only people that live upon the earth, and send for such a one.

Thirdly, they shall glorifie God in the Day of Judgement, when they shall see the glory of these, and they shall say, These are those we despised, and called Hypocrites, now we see they are no Hypocrites: as those foolish Virgins that wanted oyl, when the Bridegroom came, then they asked oyl of the wise Virgins; it may be before they would not acknowledge it was oyl, it was water with them before, but now it is oyl: so now they shall see they were godly, and not hypocrites, and they were not notions that they heard of, but realities. And thus much of the excellency that a gracious heart does see in those that are godly, though never so mean and afflicted outwardly. The fifth Point is,