The Saints Inheritance, Part 2

The Saints Inheritance · Part 2

p. 119THE SAINTS INHERITANCE.

Pſalme 16.3.

But to the Saints that are in the earth, and to the excellent in whom is all my delight.

THey that underſtand the whole Pſalme to foreſee the Meſſiah, and foretell of Chriſt, make this place parallel with that of Iohn 17.19. And for their ſake I ſanctifie my ſelf, that they alſo might be ſanctified through the truth. But here in the beginning of the Pſalme, David prayes to God for preſervation, and for deliverance out p. 120of ſome great evill, that it ſeems was upon him, or that he was in danger of. The argument that he uſeth, is, Firſt his truſt in God, as in the firſt verſe, Preſerve me O God, for in thee do I put my truſt. And it was not an ungrounded and unwarranted truſt, but that which proceeded from his intereſt he had in God, as in the ſecond verſe, O my ſoul, thou haſt ſaid unto the Lord, thou art my Lord: thou art mine, and my onelyonly God, in whom is all my confidence. But what if David ſhould now periſh in this diſtreſſe, ſhould God be any looſer by it? David ſeems to acknowledge this, that though he ſhould not be preſerved, yet God was bound to preſerve his own name, and his own cauſe; as it followes in the ſecond verſe, my goodneſſe extendeth not to thee. Though I ſhould live, yet it is little that I could do for thee. But to the ſaints that are in the earth, Though my goodneſſe extendeth not unto thee, yet may I be of uſe to thy people, and unto thy Saints while I live; for it extends to p. 121them, and they are thoſe that my ſoul cloſeth with and hath delight in. O, therefore do I deſire to live, and to be preſerved, that I may be uſefull to them, that are thy Saints.

It is a great argument to prevail with God, when any of you are in danger, and ſeek for preſervation, if your hearts work thus to God, that the deſire you have to be preſerved is, that whatever you are, and whatever you can do, may extend to the Saints, that you may live to be of uſe and ſervice in the world to Gods people. Many of you when you apprehend your ſelves to be in trouble, you then cry to God to be preſerved: but to what end? wherefore would you be preſerved? wherefore would you live? If we may judge of your ends according to your practiſe, you would live that you may have more time to ſatisfie your luſts, that you may have more time to diſhonour God, that you may have more time to do miſchief in the places where you live. There is this in the heart, and God ſees it: p. 122God ſees whatſoever will be after in your lives; God ſees before what was in your hearts when you cried to be preſerved. But now one that is gracious, he deſires therefore to be preſerved: O, ſaith he, that I might live to be of uſe in that place where God hath placed me. If God ſhould take me away now, my conſcience tells me that it is little ſervice that I have done for him. I have been of little uſe in the place where God hath ſet me, O, that I might be preſerved for this end, that what I am, or have, or have been might extend to the Saints on earth, even the excellent in whom is all my delight. Thus you have the ſcope of the words, and the dependance of them. And in them there are theſe two things obſervable.

1. Obſervation. Firſt, the high eſteem of the Saints; They are the excellent of the earth.

2 Obſervation. And ſecondly, the ſweet delight that Davids heart had in them; in whom is all my delight.

For the firſt, the high eſteem that David had of the Saints, & the Saints p. 123that were on earth, the Excellent. The point is this, that the Saints of God, thoſe that are godly, are the excellent in the earth.

Then ſecondly, from this that he ſaith, in whom is all my delight. Obſerve this, that a gracious heart above all things in this world, takes the moſt contentment in the Saints of God; he is much delighted in them.

The firſt is but a preparation to the ſecond: therefore I ſhall paſſe it over briefly. They are the excellent in the earth, therefore my delight is in them.

They are the excellent in the earth. Let them be what they will in regard of their outward meanneſs, yet there is an excellency in them. Iob ſcraping upon the dunghill; and Ieremy ſticking in the mire in the dungeon, yet they had more glory and beauty upon them, then the greateſt Potentates of the earth when they ſate upon their thrones. Though they lie among the pots (as the Pſalmiſt ſaith) yet are they p. 124as Doves, their wings are the wings of Doves, whoſe feathers are of gold, and ſilver; Pſalm. 68.13. beautifull and glorious. You know the judgement that the holy Ghoſt paſſeth upon the Saints in old time, that were outwardly mean enough, there is as much meanneſs on them as the malice of the world could put: the Text ſaith,Hebr. 11.36.Heb 11:36 they had tryalls of mockings, of ſcourgings, of bonds, and impriſonments, they were ſawen aſſunder, they were tempted, they wandred in ſheepskins, & goats skins: deſtitute, afflicted, tormented. What kind of creatures were theſe, ſurely they were ſome wretched men, and women that were thus hunted up and down to wander in ſheepsskins and goats-skins, deſtitute, afflicted and tormented? No ſuch matter, they were ſuch of whom the world was not worthy: v. 38. that is the judgement of the holy Ghoſt upon ſuch, the world was not worthy of them.

The men of the world would have thought, and did think that they were ſuch as were not worthy to live in the p. 125world: but the judgement of the holy Ghoſt was ſuch, that the world was not worthy of them. I remember Chryſoſtome hath this interpretation of the phraſe, they are ſuch as are worth more then all the world, more then many thouſands of the world; one of them is worth more then all the men of the world beſides. It is a truth ſo; one Saint of God, though never ſo mean, one poor youth, one ſervant that is truly gracious, is worth more then all the men of the world beſides that are not ſo. All the Monarchs and Princes on earth, have not that excellency in them that one poor child or ſervant hath that is gracious, and belongs to God.

But the ordinary interpretation is thus, they are ſuch as have that excellency, as that the world is not worthy to enjoy them, they are not worthy of their preſence, that they ſhould ſo much as live among them; they are rather fit to be ſet as ſtars in heaven, & be before the Lord in his glory: the world is not worthy of them.

p. 126But what is there in the Saints that makes them the excellent in the earth? The Saints that are the excellent. The word in the originall ſignifies the magnificent ones; thoſe that have magnificent ſpirits, and are exceeding glorious.

There is this in them (that I may briefly paſſe over this firſt.)

The Saints have the Image of God.They have the image of God upon them, and therefore they muſt needs be the excellent on earth. The image of God makes them to reſemble God in that which the creature is able to conceive of; That which is the height of Gods excellency: though it be true, whatſoever is in God is God himſelf: yet we conceiving of God according to our manner of ſpeaking, there is ſomething of God that appears moſt excellent, and glorious. And it muſt needs be in regard of that expreſſion, becauſe grace is called the image of God. Now when we draw the image of a thing, we draw it as near as we can according to that which is the moſt proper excellency of that thing. p. 127If I would draw the image of a man, I do not draw the likeneſſe of a piece of fleſh, a beaſt hath that as well as a man; or I do not draw feet or legs, or the back parts of a man: but when the image of a man is drawn, his face is chiefly looked after to be drawn, which is the moſt excellenteſt part of man; and there we endeavour to expreſſe his life, and ſpirit as much as can be: for that is the moſt excellent part; and though the ſpirit cannot be drawn, and there can be no picture of it; yet becauſe it is ſhewen moſt in the face, that is, as near as we can go, that is drawn there.

So the image of God, is that wherein the creature reſembles God in height of excellency and glory. It is not every reſemblance of God that is Gods image: there are ſome things that ſet out ſome of the glory of God, and they are but called Gods footſteps, or his back parts. All the reſemblance of God in his creatures; and the expreſſions of his power, and wiſedome; the inviſible things of p. 128God that we ſee in the creature, they are all but his footſteps, and backparts; they are not his image, Why? becauſe they do not reſemble God in that which he hath ſet out to us to be the height of his glory. What is that? The holineſſe of God, that is the height of his excellency. Therefore it is ſaid of God him…elf,Pſalm. 111.9.Ps 111:9 holy and reverend is his name. Gods name comes to be reverend by holineſſe: were it not for his holineſſe, notwithſtanding all the reſt, (if it were poſſible to ſeparate them) his name would not be reverend. Therefore when the Saints in heaven glorifie God for his chiefeſt excellency, it is thus Iſai 6.3. Revel. 4.8.Isa 6:3Rev 4:8holy, holy, holy. We find not in Scripture any of Gods Attributes thrice repeated, Wiſe, Wiſe, Wiſe, or Almighty, Almighty, Almighty, but holy, holy, holy, becauſe the excellency of God conſiſts chiefly in Holineſſe: the LORD only is Holy.Rev. 15.4.Rev 15:4

Now becauſe where grace is in the creature, reſembling this holineſſe of God, there is that principle whereby p. 129the creature is able to act as God himſelf acts: for that is holineſſe, the working of God to his own end in all things ſuitable to his nature. So when the creature works to God as his laſt end, and in ſome meaſure is ſuitable to that God with which the creature hath to doe, here is the Image of God.

Therefore the Scripture expreſſeth grace by theſe 4. things, as

The Image of God.

The Life of God.

The glory of God, and

The Divine nature.

There are theſe 4. expreſſions for the work of grace.

The Image of God, it reſembles God in his excellency. The life of God himſelf, Epheſ. 4. alienated from the life of God, that notes acting like God himſelf. And then it is the glory of God himſelf; and the divine nature, 2. Pet. 1.3. So that there muſt needs be excellency in the Saints that have grace that is of this nature.

p. 130Certainly, there is more of God in the meaneſt Saint, in the meaneſt gracious man or woman; there is more of the glory of God, then in all the world beſides, then in heaven and earth. Take all the creatures, all the glory of God in the heavens, in the Sunne, Moon, and Stars, and put all into one. Take all the glory of God in the ſeas, thoſe vaſt Oceans, and put that into one; take all the glory of God that appears in the earth, all the riches of the earth, and all arts and ſciences, and what you will; put all into one, and the meaneſt youth or ſervant that hath the leaſt degree of grace, hath more of the glory of God then all this is. There is more of the ſhining of God in the leaſt degree of grace in the pooreſt Chriſtian in the world, then there is in all theſe creatures. If there were a quinteſſence of all the excellency, and glory, extracted, and drawn, and put into one, yet there were not ſo much of God, God could not ſee ſo much of himſelf in that one creature that ſhould have the p. 131excellency of all creatures put together, as he ſees in the meaneſt Saint that hath the work of grace.

And ſurely then they are the excellent of the earth, if there be ſo much of God in them.

The work of grace is that which hath moſt of God in it; and whereſoever it is, it is that which is the proper work of Gods eternall love; it is a beam of it, therefore there is a great deal of excellency in it. Take all other creatures, and it is poſſible to enjoy all the good that is in all the creatures in heaven and earth (excepting this onelyonly, the grace of God) through the bounty of God, and the pleaſure of God.

There is nothing that the creature hath, but may be communicated as a fruit of Gods generall bounty except ſpirituall bleſſings in Chriſt: but where ever this is, though in the leaſt degree, it is of that nature, that it cannot come but onelyonly from the eternall election of God. It is that which is the principle of Eternall life, whereſoever p. 132it is, it is that which will grow up to eternall glory.

All common gifts will never grow up to glory, though they grow up to the height of glory, but the grace of God, true grace, it is of the ſame nature with eternall glory. Therefore for the kind of it, it is the greateſt good that ever God did, or that ever he will communicate to any creature for all eternity. I ſay, where ever God hath communicated any dramme of grace,Grace is the chiefeſt good that God doth beſtow. that is the greateſt good that ever God did, or ever will communicate to all eternity, to any of his creatures, therefore it is exceeding excellent.

OnelyOnly excepting the work of God in the hypoſtaticall union of the two natures, wherein he joyned the humane, and the divine nature together in one perſon; excepting that, the work of grace in any ſoul is the greateſt work that ever God did from all eternity, or that ever he will do, for the kind of it.

Now that which hath ſo much of p. 133God in it, & comes from the eternall election and love of God; and is the greateſt work that ever was done, or ever ſhall be done; and the greateſt good that ever was, or ſhall be communicated to any creature for ever, truly this muſt needs be the greateſt excellency. For God made the world for that end, that he might communicate his excellency, and glory to the world, to the creature. Now that which was the greateſt thing that God intended from all eternity; for the communicating of all his glory, it muſt needs make the creature excellent. This is the firſt thing, that the Saints are the excellent on earth in regard of the image of God upon them, and the work of grace in them.

But ſecondly, they are the excellent of the earth, in regard of the ſeparating of them for God: they are thoſe that God ſet his thoughts upon from all eternity, that they might enjoy him. The great counſels that God wrought from all eternity, eſpecially p. 134were ſet on work upon this great thing of ſeparating of certain creatures for himſelf from the reſt of the world.

Now when God ſhall ſet as it were (to ſpeak after the manner of men) his thoughts and counſels on work from all eternity to ſet apart a few creatures for himſelf; if theſe can be known who they are, certainly, we cannot but look on them as the excellent on earth: Now whereſoever we ſee the work of grace in any, we may by that know that theſe God hath ſeparated for himſelf, as ſetting his infinite wiſedome on work from all eternity above that. That was the thing he was moſt exerciſed in before the world, about the work of ſeparating ſuch and ſuch for himſelf. The Pſalmiſt ſaith, O ye ſons of men, how long will ye turn my glory into ſhame? How long will ye love vanity and ſeek after leaſing? But know, that the Lord hath ſet a part him that is Godly, for himſelf. Pſalm. 4.2.3. Here you ſee that God hath ſet apart the godly for himſelf, they are thoſe that p. 135are dedicated, & conſecrated to God, therefore there is a wonderfull excellency put upon them.

The excellency of things conſecrated.As you know any thing that is dedicated and conſecrated, though it be never ſo mean in it ſelf, yet being once dedicated, being once made a conſecrated thing, there is a great deal of excellency put upon that thing. As in the law, if it were but a piece of wood in the Tabernacle, if it were but a Badgers skin; if it were but braſſe or goats hair or any ſuch thing that were meane in it ſelf, yet if it were once conſecrated and made holy to God, they looked upon it as having a great deal of excellency on it.

Now I reaſon thus; if a piece of wood, or a little hair, or leather conſecrated to God had an excellency in it: what then hath an immortall ſoul, that hath the graces of the ſpirit, as ſo many pearls in it, when that is conſecrated & ſet apart to God to the glory and praiſe of his grace to all eternity; here muſt needs be much excellency and moſt eminent preheminences.

p. 136When a thing is conſecrated we look on it no more according to the quality of the thing, but to the conſecration. As I remember I read of ſome people in India, that when they have but loſt an Apes tooth that was conſecrated to their god, they will give an unſpeakable ſumme of money for the redemption of it again, becauſe it was a thing that was conſecrated to their god. So I read of another that being raiſed from a mean birth, he took this way to make himſelf to be highly eſteemed of the people, he had a golden baſon that he uſed to waſh his feet in, he took that and made an idoll of it, and conſecrated it, and then every one fell down, and worſhipped it when it was conſecrated. Nay, ſaith he, if this which was mean before it was ſet apart to this uſe, comes ſo to be honoured, then I that am mean by birth, being ſet apart to the government, may as well be honoured by you.

Thus then if the ſuperſtition, and will of man having conſecrated a p. 137thing, thinks he puts ſo much excellency on it, how much more when God himſelf, and the great and ſpeciall work of the holy Ghoſt that he is deſigned to, it is a ſpeciall work of his office to conſecrate ſouls to God, and to ſet them apart to himſelf, what an excellency muſt this needs be that is put upon them? They are the excellent of the earth. That is the ſecond.

The Saints Relation to God.Thirdly, if we conſider that relation that the Saints have to God; they are the neareſt relations that can be expreſt. Of children to parents; they are the children of God. Of a ſpouſe to her husband; they are the ſpouſe of Ieſus Chriſt, the ſecond perſon in Trinity; and in that regard they are more nearly united to God then the Angels themſelves are, in being the ſpouſe of the Son of God. Yea the very members of his body, they have a nearer relation in that reſpect to the divine nature, to the ſecond perſon in Trinity then the Angels themſelves: for they have not ſuch a relation as p. 138this, therefore they are the excellent of the earth.

The Saints Priviledges.Again, fourthly, if we conſider the great priviledges that the Saints have, we ſhal ſee them the excellent of the earth. Not to ſpeak of their deliverance from ſin and guiltineſſe, and thoſe immunities that they have from others. But conſider they have this priviledge, that God in all his attributes and works, he is continually working for their good.

There is this excellent prerogative of the Saints, there is no attribute of God but it is continually working good to every Saint of God. There is no work of Gods providence, but it works and acts continually for their good.

It would be a mighty excellent honour put upon any man, if but ſuch an honourable aſſembly as the Parliament, ſhould take thought for ſuch an one, and all their purpoſes and plots, and councels all the time they are ſitting ſhould tend to the good of ſuch an one in particular, taking notice in p. 139particular of him. It is that which I ſaid, all your wiſdome, and power and mercy, and faithfulneſſe, and the infinite alſufficiency of God is continually every moment working, not onelyonly for the good of thoſe that love God in generall, but for every particular Saint of God. God takes ſpeciall notice of them, and ſets all his attributes continually on work for their good, & wellbeing.

And the heavens continually work for them. They have this priviledge, that the whole world is made for them, God hath given them the world, they are the heirs of the world; as it is ſaid of Abraham, he was the heir of the world. Rom. 4. Abraham had little himſelf, yet he had the world. Now the children inherit their fathers eſtate; if the world were Abrahams inheritance, then it is the inheritance of every child of Abraham: for ſo the children of Abraham are heirs to all that Abraham had, that is, as far as concerns them, therefore they that are his heirs, are heirs likewiſe p. 140of the world, ſo the Apoſtle ſaith, 1 Cor. 3.22.23. All are yours, and you are Chriſts, and Chriſt is Gods. So that God, and the creatures are theirs, here is a mighty priviledge indeed.

Again, the priviledges that they have in all the good of the Covenant of grace, Whatſoever good there is in the Covenant of grace, all the rich promiſes in the Covenant of grace are the priviledges of the godly Saints. It is admirable priviledges that the precious promiſes in the Scripture ſpeak of, to have intereſt in them all.

The Saints immunities that come by the Covenant of Grace.Beſides, not onelyonly the promiſes, but the immunities that come from the Covenant of grace, as this; that they are not to ſtand or fall for their eternall eſtate, by any thing that they are able to do themſelves, they are freed from this, their eternall eſtate hangs not on that which they can do. Whereas others, that are not ſaints, that are not in the Covenant of grace, their eternall eſtate hangs on their endeavours, and actions, God dealing with them according to the Covenant p. 141of works, being in that condition: though they may be ſuch as may after come to be Saints, and as God hath elected, and in love may look on them as he intends towards them: but for the preſent they are in ſuch a condition, as that they know not, but that their eternall eſtate depends on that which they do themſelves. Now to be delivered from this, to have this immunity that ſuch a thing of ſuch a conſequence, as our eternall eſtate ſhould depend upon a ſure foundation, upon that which is done by Chriſt, and done already; it is an infinite priviledge. Others cannot challenge to themſelves this priviledge, that God will accept of their endeavours; do what they can, yet not being in the Covenant of grace, thoſe endeavours are not accepted. That it pleaſeth God to accept the will for the deed; it is one of the priviledges of the Saints, that comes by the Covenant of grace: but it belongs not to others, they have not to do with this immunity and priviledge. So I might name p. 142divers others, but then I ſhould go out too far.

The Saints have acceſſe to the Throne of Grace.Again, this is a glorious priviledge of acceſſe to the throne of grace, to come to God in prayer. God gives them the key of all his treaſures to come, and open them, and take what they will; it is a glorious priviledge that belongs to the Saints in any condition. God gives them a gracious praying heart, and that is the key of all the treaſures of God, of all the excellencies of God, that they have liberty to come and take out what they will, be it unto thee as thou wilt. Theſe are the excellent of the earth, that have theſe priviledges.

The Saints are the excellent on earth.Again, they are the excellent in earth in regard of that which comes from them. As the work of grace is ſo excellent as hath been ſpoken of: ſo every gracious action that comes from a gracious heart there is a wondrous excellency in it. There is not any one gracious action, but it hath more excellency then heaven and earth. Not onelyonly grace it ſelf, but any p. 143action that comes from grace, hath more of God in it, and God more delights in it, then in all other things in heaven or earth.

Luther an advancer of faith and holineſs.It is an expreſſion of Luther, (though he were a great advancer of faith, yet he was alſo an advancer of holineſſe as well as of faith; therefore ſpeaking of any gracious work of a godly man or woman, ſaith he, precioſa &c. it is more precious then heaven and earth. And then he goes on with another expreſſion I had rather be able to perform any one gracious act, of the pooreſt woman, or maid; of the pooreſt Chriſtian that is, then to be able to do all that ever Alexander, or Iulius Caeſar had done. The leaſt act that comes from faith, from a ſanctified heart, he had rather be able to do it, then to get all the victories of Iulius Caeſar and Alexander: all their triumphs and trophies were nothing to the leaſt breathing of the work of grace in thoſe that are godly, that which comes from them are exceeding excellent. Now I reaſon, they p. 144muſt needs be excellent, that have ſuch excellent things come from them. As when there were ſuch excellent things came from the body of Paul, …that had ſuch virtue in them, that had ſuch virtue in them, that noted that there was a great deal of excellency that God conferred upon that Apoſtle, and a great deal of honour that was put upon him: So when there comes flowing ſuch precious liquor, ſuch precious things from the Saints, as an holy action is, it ſhews that there is a great deal of excellency in them.

Vſe.Which (by the way) ſhould teach us to abound in holy duties; though our actions as they are from us corrupted, we look on them as deſpicable, yet know that God looks on them as the moſt glorious things in the world, any breathing of a gracious heart, therefore he deſpiſeth not the broken heart, nor the ſighing of a contrite ſpirit. Pſalm. 51.17. God can deſpiſe Monarchs, and Princes of the world: but God cannot deſpiſe a broken p. 145heart, nor any breathings from it. Though thou mayeſt deſpiſe it thy ſelf, and look on it as deſpicable, the Lord cannot deſpiſe it: he ſees ſo much excellency in it, though it be mixed with thy corruptions; yet there is that remainder of excellency in it, if there be but ſo much as may denominate it a gracious act, it is a glorious thing in the eye of God.

Laſtly, (to name no more) the excellency of the Saints appears in this, the great uſe that they are of in the world. As eſpecially this is one thing that God attains in them his great aim and end in creating the whole world. Were it not for a few gracious men, and women, what glory ſhould God have in all the world? They are thoſe that hold up the glory of God in the world, by which God hath his glory actively; for that is that God aims at. It is true God can force glory in ſpight of mens hearts, he will be glorified in ſpight of Devils: but God hath no active glory, but from gracious, godly people (I ſpeak of the inferiour p. 146world) it is onelyonly the godly that God hath glory from. Therefore were it not for them God (in ſome kind) had made all the world for nothing. Now thoſe that are imployed in ſuch a great work, and are of this great uſe in the world, as to bring to God that which he made the world for, the main, and great end that he made heaven and earth for; certainly theſe are principall in Gods eſteem, and excellent. God can ſay I have my end in theſe: Take any town where there are but two or three that are godly, what glory hath God but of theſe? So for other places where hath God glory but for a few contemptibile ones? They are theſe that God glorifies in high and great ſervices: theſe are the lights of the world, the ſalt of the earth: they are theſe that are the bleſſings of the world whereſoever they are; they are theſe for whom the world continueth ſo as it doth. There is a notable expreſſion in Iſaiah, In that day ſhall Iſrael be the third with Egypt, and with Aſſyria, even a bleſsing in the p. 147middeſt of the Land, whom the Lord of hoſts ſhall bleſſe, ſaying, bleſſed be Egypt my people, and Aſsyria the work of my hands, and Iſrael mine inheritance. Iſaiah 19.24.25. Whereſoever they are in a Kingdom, or a family, or a town, they are a bleſſing in that Kingdome, in that town, and in that family. Iſrael ſhall be a bleſſing in the middeſt of the Land. Theſe are they that are the excellent of the earth.

I would now willingly be over this that I may come to the other, but onelyonly there is a word or two of applicatian. And that is.

Firſt, to ſhew what a vaſt difference there is between thoſe that are godly, & thoſe that are wicked. Many things I might ſhew that the Scripture expreſſeth of wicked ones in all their glory: let all the glory of the world be put upon them, yet the Scripture ſpeaks exceedingly contemptuouſly of them. I muſt not ſpend time in thoſe expreſſions, onelyonly one, and that is Daniel. And in his eſtate ſhall ſtand up a vile perſon, to whom they ſhall not p. 148give the honour of the Kingdome: but he ſhall come in peaceably, and obtain the Kingdom by flatteries. Daniel 11.21. It is ſpoken (as moſt Interpreters carry it) of Antiochus Epiphanes, he is called a vile perſon, we may obſerve that David doth here more fully ſet out the love and affection he bears towards thoſe that feare God by the contrary effect of hatred wherewith he doth proſecute the wicked, as in the 4. v. of this Pſalm, & in the 4. verſ. of the foregoing Pſalm, the Pſalmiſt ſaith, In whoſe eyes a vile perſon is contemned, but he honoureth them that fear the LORD. Pſalm. 15.4. Of this Antiochus there are three things obſerved, yet he is called a vile perſon. Firſt, he was a great enemy to many ſinnes. Secondly, when the Iews wrote to him, becauſe they feared his wrath, he being a perſecutor of the Iews; there were ſome that lived in Samaria that were Samaritans that wrote to him to deſire his favour, that were not their own ſelves Iews, but Samaritans: and Ioſephus ſaith, they p. 149wrote to him in this ſtile, To Antiochus, &c. Antiochus the mighty God; they gave him this title of honour. He was a great man on earth accounted where he lived; among the Samaritans, a mighty god; yet the Scripture calls him a vile perſon. And then his name Epiphanes, which is as much as illuſtrious or glorious. He hath that title of almighty god, and illuſtrious, and glorious, and yet he was a vile perſon. Thus it is, where God ſees not the work of grace.

Vſe.The conſideration of this might give us ſome hope that there will be a time wherein God will appear for his Saints. It is not probable that God will alwayes ſuffer his Iewels to be trodden under feet in the world; that God will alway look upon ſuch as are excellent on earth, and ſee them ſo abuſed in the world, & ſo contemptible as they are; ſurely this will not be alwayes, God hath this time to make it manifeſt to the world, that they are the excellent of the earth. They are now Iewels, yet they are ſuch as are p. 150in the dirt, and ſo are deſpiſed & contemned: but there is a promiſe, that the Lord their God ſhall ſave them in that day as the flock of his people for they ſhall be as the ſtones of a crown, lifted up as an enſign upon his Land. Zach. 9.16. As the ſtones of a Crown, God will lift them up and make them honourable.

And there is another Text which is very obſervable; for every one to take notice of Gods intention to make theſe excellent ones famous on earth. The governours of Iudah ſhall ſay in their heart, The inhabitants of Ieruſalem ſhall be my ſtrength in the Lord of hoſts their God. Zach. 12.5. There was a time when the governours of Iudah deſpiſed thoſe that were gracious & godly; but God hath promiſed that the governours of Iudah ſhall be convinced of their errour, and ſhall ſay in their hearts the inhabitants of Ieruſalem ſhall be my ſtrength in the Lord of hoſts their God: However now through the calumnies of the world; however now through the reproaches that are caſt p. 151upon the Saints of God, it falls out many time, that even the governours of Iudah deſpiſe and contemne them, and ſay they are ſeduced people, that they are factious and turbulent, and ſo their hearts are againſt them, & hate, and abhorre them, & look upon them with ſuch an evill eye, as thoſe that they name puritans: yet there is a time promiſed when the governours of Iudah ſhall ſay in their hearts the inhabitants of Ieruſalem are my ſtrength in the Lord of hoſts. O ye inhabitants of Ieruſalem, Gods Church and people, his ſanctified ones (for Ieruſalem typified the eſtate of Gods people under the Goſpell; Gods ſanctified ones under the Goſpell) ſhall be ſuch as the governours of Iudah in their hearts ſhall ſay, My ſtrength is in them. I ſee they are my beſt ſubjects, my chief ſtrength is in them, and they are of principall uſe for me, and my Kingdom is upheld in peace for them, and there is the bleſſing of God on them, they ſhall be my ſtrength in the Lord of hoſts their God. Now I ſee God is p. 152their God; God hears their prayers, and hath done much for them, we are convinced of it. O this will be a bleſſed time, when it ſhall be that the governours of Iudah ſhall ſay ſo.

Bleſſed be God that they do ſay ſo in any meaſure, that the governours of Iudah ſay at all of the inhabitants of Ieruſalem, of the godly, that their ſtrength is in them: that they may ſee thoſe that are the excellent of the earth, in any meaſure to be truly the excellent of the earth.

It were a ruefull ſpectacle, and would draw tears of bloud, to ſee the excellent ones to have that uſage that they have had. But now to ſee thoſe excellent ones countenanced in a publick way, eſpecially in publick courts of Iuſtice, it is glorious, when the governours of Iudah ſhall do it. And this we are to pray for, that it may be more and more ſeen amongſt us, and to ſay no more; let us learn to honour them that God hath honoured: ſince they are excellent ones, and God hath put excellency upon them, do p. 153you ſo too, look on them according as God eſteems them. It is obſerved, that God in the time of the law did not require them to offer in ſacrifice, Lions and Eagles, thoſe brave creatures; but Lambs and Doves, mean creatures, he would have offered in ſacrifice. So God doth not regard the brave ſpirits of the world that ſtrut it out; but if there be any that be gracious and godly though they he never ſo poor and mean, as Lambs and Doves, God honours and reſpects them, they are a ſacrifice to him; the broken heart is a ſacrifice to God.Pſalm 51.17.Ps 51:17 The ſacr…fices of God are a broken ſpirit: a broken and a contrite heart, O Lord, thou wilt not deſpiſe. Therefore when God would lift up himſelf in glory, he ſaith, Pſalm. 34.18.Ps 34:18He that dwells in the high and lofty place. What of him? he looks to thoſe that are of humble, and contrite hearts, and ſaveth ſuch as be of a contrite ſpirit. As if there were no other ſubject in the world worth looking upon, he looks onelyonly to them. As a thing that is before ones eye that he prizeth, his p. 154eye is faſtned on that: ſo God looks on them as if they were the onelyonly object to be looked at; therefore let them be looked at by us with reverence in our hearts: it is fit that we ſhould honour thoſe that God honours.

The King of Babylons meſſage to Hezekiah.Therefore it is obſerved in the meſſage of the King of Babylon to Hezekiah, 2 Chron. 32.31. When Hezekiah was ſick, and God had given him a ſign of his recovery that the ſun did go backward: It was a wondrous honour that God put on him that the ſun ſhould go backward. The ambaſſadours of the king of Babylon came to congratulate with Hezekiah after his recovery: but what was the buſineſſe? not onelyonly to congratulate with him for his recovery; but to enquire of the great miracle, ſo the Text ſaith, the ambaſſadours of the Prince of Babylon were ſent unto him to enquire of the wonder that was done in the land; Why did they enquire of this wonder? there were many wonders done, but they were not ſent to enquire of others but p. 155of this. Becauſe they worſhipped the ſun for their god and becauſe their god had put ſuch an honour upon Hezekiah; they perceived the altering of the ſun that it went backward, and they enquired of the matter, concerning the alteration in the ſun, and after enquiry there was news that it was for the ſake of Hezekiah. Now becauſe they worſhipped the Sun as their god, and ſo apprehended that their god had put ſuch an honour upon Hezekiah, they honoured him too. Though Hezekiah were king of the Iews, and they were enemies one to another, Ieruſalem and Babylon, yet when God had honoured him, they ſent to congratulate one another, then they put honour and reſpect one upon another upon that occaſion.

That ſhould teach us, if the heathens when they ſee their God put honour on any, they honour ſuch as God honours, then when you ſee or hear that God honours gracious & godly men, and women, do you ſo too; prize them, let them have high eſteem in your p. 156hearts. You have heard this day what honour God puts upon his Saints, therefore learn you to honour them. And much might be ſaid, to draw the hearts of all people to the love of the people of God. Somewhat for the people of God; to walk as excellent ones, not to defile one another. And for others, if they would be thoſe here in the world that be excellent and glorious; it is not the outward things of the world that hang on you; as clothes, and riches that make you excellent ones in the eye of God, but it is grace, and godlineſſe. By faith the fathers obtained good report.

Some think there is no way to get eſteem, but by outward bravery, great livings, fine clothes and the like; and men think that the way to be accounted more eminent then others, is to be rich, and to wear fine cloaths & get honours and ſuch like; but theſe are fading and not permanent. So there are many miniſters that think to get eſteem if they be honoured before great ones, and go brave. But you p. 157know by experience, that a faithfull godly miniſter, that walks faithfully, and conſcionably, he gets more eſteem in the hearts and conſciences not onelyonly of thoſe that are godly, but of thoſe that have enlightned conſciences, then a hundred of thoſe; and they vex at it that they ſhould do ſo; Why? they go a way to work to get more eſteem, but they are deceived; they look at excellency where it is not. It is not ſuch things, but in the work of grace, that prevails with the conſciences of men. Boniface the martyr when he was asked the queſtion,Boniface. if he might have the ſacrament, if he would drink it in a wooden challice? ſaith he, the time was that there were wooden cups and golden prieſts, but now there are golden cups & wooden prieſts. There was a time in the primitive times, they were very mean, they were content with wooden veſſels; but the men were gold in regard of grace, and godlineſſe, and ſo they were highly eſteemed; but now they have golden cups, that is a great deal p. 158of bravery and glory; but they have wooden prieſts, thoſe that have no true excellency in them. Prov. 10.20.Prov 10:20The heart of the wicked is little worth. It may be his eſtate, his houſes, his lands may be ſomewhat worth, but what is his heart worth? he hath nothing in himſelf to commend himſelf. But now the excellency of Gods people is in that, it is in the ſoul and heart.

It were an uncomfortable thing to any of you, if ſuppoſe you have a ſervant along with you where you go, and all the reſpect you have is for your ſervants ſake; if any entertain you into their houſe, it is not out of reſpect to you, but reſpect to your man; they love your man, and for his ſake they entertain you; this would deject your hearts if you ſhould know that you have no reſpect for any good in your ſelves, but for your ſervants ſake. So the men of the world, they have reſpect, but what is it for? for their riches, for their honour, for their brave cloaths, for their money; all ſervants under them, they have no p. 159reſpect for any thing in themſelves, they have no ſpirituall excellency; eſpecially when they are to deal with God, and the conſciences of men, they have no reſpect. But godly men have not ſo many ſervants to gain reſpect by outward things: but that reſpect they have of Gods Saints, and in the conſciences of men they have it from an internall excellency. But we let this go.

The ſecond point follows, The excellent of the earth. In whom is all my delight.

It is but little that can be done I ſee, though it were the point I intended moſt. That that hath been ſaid already makes way abundantly into the heart, that if they be the excellent of the earth, there is cauſe that we ſhould delight in them.Obſervation. That is the point, that a gracious heart takes great delight in the Saints on earth.

Firſt in their perſons.

Or ſecondly in their ſociety, and communion with them.

Or rather thus; they take delight p. 160in them, ſeverally and jointly.

If they look upon any one Saint of God, they have deligt in him▪ but they have more to look on all the Saints together jointly; ſo they can ſay their ſouls delight in them, there is a ſweet complacency taken in them jointly. And that is that which I ſhall ſpeak to at this time; The delight that is to be taken in the Saints jointly together. There is delight in the Saints in regard of the ſweetneſſe of their ſociety and communion with them. For ſo this delight of David is to be taken in a large ſence; not onelyonly in one particular, becauſe of the good that he ſaw in their perſons: but in regard of all the good he ſaw in them, and by them in joyning with them take them altogether jointly. All the good that came from them; ſo he delighted in them. There is a great deal of delight and contentment to be had in the Saints of God, eſpecially jointly.

If you look at one ſometimes (though in never ſo mean a condition) p. 161there is a great deal of delight there. As Doctor Tayler the Martyr, that we read of in the book of Martyrs coming to Bradford, he profeſſed that it countervailed all his trouble in priſon, that he was acquainted with that Angel of God Iohn Bradford, meaning him in particular. And another that profeſſed that he had rather be with Cato, (a heathen) for his morall excellencies, in priſon then with Ceſar in the Senate in all his pomp. To be ſhut up with one godly man is a great deal of delight and contentment: what a great deal of delight is there then in their being together, and in that way wherein moſt of their excellencies appear? ſuch delight is in them jointly.

Communion of Saints is comfortable.Firſt, becauſe the moſt comfortable communion that poſſible can be is enjoyed with them, and in them: for

Firſt, is it not a moſt delightfull thing to ſee a company of godly people together to behold the reſplendent beauty, and glory of the graces p. 162of Gods ſpirit? If there were nothing elſe, what a delightfull thing is it ſaith the heart? The very ſight of good men is pleaſing and delightfull to thoſe that look upon their faces: wiſdome makes their faces ſhine. The ſeeing of the reſplendent grace of God in them is very delightfull. What is the delight of God, but the ſeeing of the ſhining of his glory in his works? eſpecially when God ſees that which is the ſhining of his higheſt glory, as his own grace and holineſſe, that God delights in moſt. So when a gracious heart ſees his own image, & that grace that God hath wrought in him, he ſees it reſplendently in others, it is a delightfull object.

Again, there is a comfortable communion with them in regard of the fragrancie of grace. The beauty of grace is delightfull, but the fragrancy, the breathings of grace, are ſweet in the heart. The beholding of it is delightfull to the eye, but the workings of their grace is exceeding ſweet, and comfortable to the heart: Therefore p. 163ſaith the Church, Let my beloved go down into the gardens, among the beds of ſpices to feed in the gardens, and to gather ſpices. Cant. 6.2. All the Churches of God in the world are as the garden of Chriſt; and every particular Church in that garden is as a bed of ſpices; and every particular Saint is as the ſeverall parts of that bed, & eſpecially the fragrant ſmell is very ſweet.

It is ſaid of Alexander, his very body was of ſuch a conſtitution, that where ever he went there was a ſweet ſavour came from his body. Certainly, where there is but one of Gods children, there is ſweetneſſe from him; but where there is a company joyntly, there is a wonderfull unſpeakable ſweetneſſe comes from them, it is exceeding comfortable to a gracious heart to be among them.

Again, their communion is comfortable and delightfull jointly, in regard of the nearneſſe; there being no communion under heaven, wherein there is that nearneſſe one to another, as of p. 164the Saints. Obſerve, (that you may ſee how near they come together, and are made one, and ſo are exceeding delightfull one to another) any thing the more ſpirituall they are, the more they are united; the more corporeall they are, the leſſe union. A heap of ſtones are not united, as the ſeverall beams of the ſun, a thouſand of them are united in one point, becauſe they are of a ſpirituall nature. So it is with the ſpirits of men, the more carnall any men, and any ſociety is, the leſſe union: therefore the reaſon why the people of God many times are divided, and not united is, becauſe they are carnall, 1 Cor. 3.3.1 Cor 3:3Are ye not carnall, ſaith the Apoſtle,when there were diviſions? were you ſpirituall you would be more united one to another, but carnall men are carnally minded.

It is with ſpirituall ſociety in regard of ſpirituall union, as it is with the ſociety of wickedneſſe. There is bodily, fleſhly wickedneſſe, and there is ſpirituall wickedneſſe. Now thoſe that joyn together in groſſe bodily p. 165wickedneſſe, they are not ſo cloſely united as thoſe that joyn in ſpirituall wickedneſſe. A companion of drunkards or whoremongers, they take delight in one another, and joyn in wickedneſſe, but it is corporall, therefore they ſoon fall out, and fly in the faces one of another. But thoſe that joyn in ſpirituall wickedneſſe, as politick ambitious men, men that joyn in miſchief in a ſpirituall way, they keep mighty cloſe, and you cannot eaſily break their bond of union; they will ſuffer much before they will diſcover one another, and break union one with another, becauſe their union is in a way of ſpirituall wickedneſſe. So on the contrary, when any are united in the ſpirit of holineſſe, they are mightily united, there is no ſuch union under heaven as that.

We read of the curtains of the Tabernacle, Exod. 26. there were ſome of them that were made of purple, & ſcarlet, and fine linen, and their teaches that held them together were pure gold. There were others of goats hair, p. 166and their buckles were braſſe. So it may ſet out the different condition of men in the Church: There are ſome in the Church that are truly gracious and godly, that excell in grace; and they are united by tacks of gold; their union is mighty ſtrong and glorious in their hearts. There are others in the Church, outward profeſſours that are carnall, that are goats hair, goats in the Church; and they maintain a union too, but it is but braſſe, the ground and bottome of the union is but mean; it is not ſuch a golden union, as the union of the hearts of Gods people; there are no people under heaven ſo united as they.

It is true, through their corruption, there is a great deal of diſſention (as there is corruption in the beſt) but that is as farre as they are carnall; the more ſpirituall they grow, the more near is their union one to another, and the more entire is their love,Cant. 6.9.Song 6:9 My beloved is one, ſaith Chriſt to his Church, ſhe is the choice of one p. 167of her that bare her, and the daughters ſaw her and bleſſed her. There is an oneneſſe, and intireneſſe in the hearts of the Saints, and this makes them to be bleſſed by thoſe that behold them, and makes their communion very delightfull.

That is the firſt particular, their communion is moſt delightfull of all other communions: therefore David ſaith, all my delight is in them, taking them together.

But then in the ſecond place, A gracious heart muſt needs delight in the Saints, if you take them jointly; becauſe that when they are together, there God is worſhipped: the ſolemneſt worſhip that God hath is from the Saints joyned together. As I told you before that the glory that God had in the world was from them all: but the ſolemnity of Gods worſhip cannot be but from them jointly together. Therefore the great delight of a gracious heart is to be with the ſaints when they are jointly together: becauſe there the name of God is honoured, p. 168and they worſhip God in a ſolemne way; God is honoured among them.

Chriſt himſelf much delights in the Saints when they are joyned together in the duties of holy worſhip, do but compare two Texts of Scripture, that will both make us in love with the Saints, and delight in joynt communion with them. Compare Pſalm. 22.22. with Heb. 2.12. The Pſalme is a propheſie of Chriſt; and generally all interpreters go this way, that it is ſo, it appears by the Pſalme that Chriſt eſpecially is meant: the Text ſaith, I will declare thy name unto my brethren in the middeſt of the congregation will I praiſe thee. It is the promiſe of Chriſt to declare the name of his father to his Church and people, and in the middeſt of the congregation he ſhall praiſe God. Mark it, in Heb. 2.12. the Apoſtle applies it to the Saints joyned together, ſaying, I will declare the name unto my brethren, in the middeſt of the Church, will I ſing praiſe unto thee. This was after p. 169Chriſt had been in the fleſh, yet the Apoſtle applies this to the Church, in the middeſt of the Church, will I ſing prayſe unto thee. This they gather hence, that Chriſt he delights in being with his people when they are jointly together, becauſe of the ſolemne worſhip of God, that is tendered to God by them, and he joynes with them in it as a delightfull work: as they are together to praiſe God, Chriſt is praiſing him; as they worſhip, Chriſt is worſhipping. Now every Saint of God hath the ſpirit of Chriſt in him, and ſo he delights in the ſociety of the Saints on this ground, becauſe there is worſhipping of God, and God is praiſed ſolemnly among them. If there be any place in the world, wherein God hath ſolemne worſhip, it cannot be grieve a gracious heart, that he is not with them, for his heart is with them, he delights to be with them, eſpecially in ſuch a work as that; it grieves him that he cannot be there.

It is a note of an Interpreter that I p. 170have met with upon Iſaiah. 6. where the Angles cry Holy, holy, holy, Lord of Hosts, the Prophet cryes, Woe unto me for I am undone, &c. ſaith he, upon this ground, becauſe he could not joyn with thoſe bleſſed creatures, and ſo magnifie, and praiſe, and worſhip God; that he through his ſinfulneſſe was not able to joyn with them, he cryes, Woe is me, I am undone. So when any gracious heart doth but hear, that there is a people in the world that are precious ones, the excellent on earth, that joyn in the worſhip of God, and honour God in his own way, and enjoy communion with God, and I cannot joyn with them, woe to me that there ſhould be any let or hinderance that I cannot come and joyn with them: for my heart is there, my delight is in the Saints when they are jointly together: becauſe Gods ſolemne worſhip is there.

But thirdly, my delight is in the Saints jointly, in regard of the wonderfull delight God hath in them. A p. 171gracious heart muſt needs delight in them, becauſe God himſelf takes ſo much delight in them: but eſpecially when they are jointly together. There are ſpeciall expreſſions in Scripture of Gods taking delight in the Saints jointly, as in Zephany Zeph. 3.17. The Lord thy God in the middeſt of thee is mighty: he will ſave, he will rejoyce over thee with joy: he will reſt in his love, he will joy over thee with ſinging. What expreſſions are here of Gods delighting in his people! The Lord thy God will rejoyce, he will rejoyce over thee with joy; he will love, he will reſt in his love, and joy, and joy over thee with ſinging. And in Iſaiah, you ſhall find that the Church is called Hephzibah, Gods delight: Thou ſhalt no more be termed, Forſaken; neither ſhall thy Land any more be termed, Deſolate: but thou ſhalt be called Hephzi bah, and thy land, Beulah: for the Lord delighteth in thee, and thy land ſhall be married. Iſaiah 62.4. it is a wondrous delight that God hath in his Saints.

p. 172There are wonderfull expreſſions in Scripture for the manifeſting of Gods delight, even to admiration; eſpecially in the Church jointly together. They are ſuch expreſſions as we could not think or invent: as namely, that he calls his people his portion, his pleaſant portion, for the Lords portion is his people: Iacob is the lot of his inheritance. Deut. 32.9. God calls them his inheritance, the lot of his inheritance: Ier. 12.7. he calls them the dearly beloved of his ſoul; Exod. 19.5. he calls them his peculiar treaſure. Now therefore if ye will obey my voice indeed, and keep my covenant, then ye ſhall be a peculiar treaſure unto me above all people. God hath treaſures in the world; the creatures that are called the good treaſures of the Lord: Deut. 28. but his people are called his peculiar treaſure, there is a particularity: There is another kind of excellency in the people of Gods delight, then in all other creatures; they are his common treaſure, but his people are his peculiar treaſure. God calls them his glory, p. 173I will glorifie the houſe of my glory, I will place ſalvation in Zion for my glory. Iſa. 46.13. The crown of his glory, Iſa. 60.7. he calls them the Throne of his glory, Iſa. 62.3. Thou ſhalt be a Crown of glory in the hand of the Lord, and a royall diadeem in the hand of thy God. In ſeverall places that I cannot ſtand on. His glory, the Houſe of his glory, the Crown of his glory, the Throne of his glory. He calls them the royall Diadeem, he calls them his ornament, an ornament ſet in Majeſty and glory. There are the expreſſions, and more I might name of Gods delighting in his people. Therefore if God delight in them and find ſatisfaction, much more ſhould we.

Chriſts ſpeaks of his Church,Cant. 5.1.Song 5:1 O my ſiſter, my ſpouſe, my heart is raviſhed with thee. It is a ſtrange expreſſion, for Chriſt himſelf to be raviſhed with his people. It is an expreſſion beſeeming the Church, to have ſaid ſo to Chriſt, but for Chriſt to ſay to the Church, it is wonderfull. And again, My love, p. 174my dove, my undefiled one, Cant. 2. and at that very time when the Church was in a ſtate of ſecurity, that Chriſt ſhould call her his love, his dove, his undefiled; all to expreſſe the abundance of delight in his people. Well if God have ſuch delight in them, much more ſhould the Saints.

Again, if we conſider further, the preſence of God among his people, it is another argument why the Saints of God ſhould take ſo much delight in other Saints, eſpecially when they are joyned together, becauſe God is preſent there. The Lord is here, is the name of all their aſſemblies, Pſal. 8.11.Ps 8:11The Lord dwells, and hath his tabernacle in Sion. It is a ſtrange expreſſion concerning the preſence of God, in that he makes his people his habitation. As the people of God call God their habitation: ſo God calls his Church his habitation. God dwells in Sion. Pſal. 90. Would you not delight to keep houſe with God? Where Gods people are, God keeps houſe: and we ſhould long to have it our own houſe, and not p. 175come as ſtrangers. A man may come as a ſtranger, and take a bit, and be refreſhed in a family; but it is not his houſe, But now Gods people when they go to others of the Saints they ſee God there, and they have that houſe for their houſe. It is called (as I told you) the houſe of his glory; that houſe that God deſires to dwell in; he hath a mighty love to that houſe, to dwell among his people. In Pſalm. 132. there are many great and excellent expreſſions. For the Lord hath choſen Zion, he hath deſired it for his habitation, Pſal. 132.13, 14. God deſires Zion; what is Zion, but onelyonly his Saints and people joyned together? Zion was a type of the Church: ſo now all the Saints of God together are Zion. Now God hath a deſire to this habitation. God dwells in the high and holy place, the higheſt heaven is God habitation; but though God have ſuch a houſe in heaven, yet he is not (as it were) contented with that houſe, but he deſires another houſe: he hath a deſire to Zion p. 176to be his habitation, and the houſe where his honour dwelleth. You know a Prince may have ſome houſes of meaner regard, when he goes to his ſport, he may have a mean houſe to lodge in for a while: but his pallace where he ſhews his Majeſtie, and honour, that is more glorious. So the people of God, and the Church, is called the houſe of Gods honour, it is not a mean houſe, but a houſe of honour.

Further, it is that houſe that he means to dwell in for ever, he loves it ſo well. This is my houſe, I will dwell in it for ever. I am ſo well pleaſed with it, I will reſt in it for ever. Surely, we have cauſe to reſt our hearts in Gods people, when God finds reſt there, and for ever.

It may be ſome of you are ſometimes acquainted with the people of God, & at the firſt delight in them: but your hearts being carnall you ſoon grow weary of them. It is not ſo with God, he delights in his people, and reſts there, and reſts there for ever.

p. 177Why God is ſaid to dwel… with his Saints.But you will ſay, how is God preſent with his Saints more then in other places; why is God ſaid to dwell among his people, his Saints?

I anſwer, in two regards God is ſaid to dwell among his people in a ſpeciall manner.

Firſt, becauſe he makes himſelf known to his people, more then to all the world beſides. There are none that know the counſell and mind of God, ſo as his Saints do. God is known in Iudah. Pſal. 29.9. There God opens himſelf, In his Temple every man ſpeaks of his glory.

Secondly, becauſe God communicates himſelf moſt among his people, God is ſaid to be in heaven. Why? but becauſe there he manifeſts his glory more then in other places; therefore heaven is his habitation. If that be his habitation where he manifeſts himſelf more, then his people are his habitation, becauſe he manifeſts himſelf moſt there.

Secondly, heaven is the place of Gods reſidence, becauſe he communicates p. 178himſelf moſt there: then alſo Gods people are his reſidence, he communicates himſelf there. And he communicates himſelf to them in a ſpeciall manner, in four regards.

1. He communicates to his people more choiſe mercies.

2. He communicates mercies more fully.

3. He communicates mercies more powerfully.

4. More univerſally, then to others.

1. He communicates goodneſſe among his people and Saints more choiſely, more choiſe mercies of God. There is a remarkable place in the Pſalmes, The Lord that made heaven and earth bleſſe thee out of Zion. Pſalm. 143. ult. He ſaith not the Lord that made heaven and earth bleſſe thee, either out of heaven or earth, but out of Zion, as nothing that the choiſe mercies that God hath to communicate are out of Zion; among his people joyned together in the way of worſhip. Would you deſire that God p. 179ſhould bleſſe you with the chief mercies that he hath? look upon God as bleſſing out of Zion; out of Zion God communicates his choiſeſt mercies: therefore it concerns all to be in Zion, that they may have God to bleſſe them out of Zion; there runs the ſweeteſt of Gods mercies indeed in Zion.

Again, God communicates his mercies more fully among his people then any other way. Pſalm. 36.7, 8. How excellent is thy loving kindneſſe, O God! therefore the children of men put their truſt under the ſhadow of thy wings. They ſhall be abundantly ſatisfied with the fatneſſe of thy houſe, and thou ſhalt make them drink of the river of thy pleaſures. They ſhall be abundantly ſatisfied; how? not with the creatures, but with the fatneſſe of thy houſe. Neither with thy communication to them alone. God hath abundance of mercies for his Saints alone: but when they are among the Saints jointly together, then they ſhall be abundantly ſatisfied with p. 180the fatneſſe of his houſe, and he ſha…l make them drink of his rivers of pleaſures. While they are alone in corners, they may have many ſweet drops of pleaſure from God, but when they are joyned with the Saints, there are rivers of pleaſure, and delight that come to their hearts: therefore there is great delight to be had in the Saints of God when they are joyned together.

Thirdly, he communicates them more powerfully, mark, in Pſal. 133.3. As the dew of Hermon, and the dew that deſcended upon the mountains of Zion: for there the Lord commanded a bleſsing, even life for ever more. There was bleſſing, & the Lord commanded it: there went a powerfull work of Gods grace upon the hearts of people there, when they were joyned together in Zion: there God commanded the bleſſing. If you would have God ſpeaking powerfully to command a bleſſing on your ſouls you muſt be among his people, you muſt joyn in a holy fellowſhip with his p. 181people; there God commands it.

In the laſt place, more univerſally all the goodneſſe of God is communicated among his people, therefore the Church is called the perfection of beauty; Pſam. 50. that ſome tranſlate, the univerſality of excellency and beauty. There is a univerſality of all among the Church and people of God. And in another place, All my ſprings are in thee. Pſam. 87. ſpeaking of joyning with the people of God, that is, all my ſprings of truth that are revealed to me; all the ſprings of comfort that I have communicated to my ſoul, all the ſprings of grace that I have; to quicken me, they are all in thee in the joynt ſociety and communion with Gods people, I find all. Thus we ſee the preſence of God among his people in regard of the communication of himſelf to them, and therefore what a great deal of cauſe there is to joy, and delight in the Saints jointly together.

Again further there is abundance of cauſe to delight in them joyned together, p. 182in regard of their admirable priviledges as they are joyned together. They have priviledges as they are alone, but as they are joyned they have committed to them the oracles of God, Rom. 3.2. all the ordinances by which God conveyes himſelf. To them are committed the ſeal of the covenant, you cannot ſingly have the ſeal of the covenant, but joyned with the people of God, cloſing with them. To them is committed the very power of Ieſus Chriſt: ſaith the Apoſtle, When ye are together with the power of Ieſus Chriſt, 1 Cor. 5.4. a glorious priviledge. Yea, further, take this one thing they are inheritours to all the promiſes that ever God made to the Church from the beginning of the world. There is no ſociety of Saints that joyn in Chriſtian fellowſhip, but they are ſo. See a remarkable place for that in Iſa. 54.17. No weapon that is formed againſt thee ſhall proſper, and every tongue that ſhall riſe againſt thee in judgement thou ſhalt condemn: this is the heritage of the ſervants p. 183of the Lord, and their righteouſneſs is of me, ſaith the LORD. That promiſe that God made to the Churches before, this is their heritage. And conceive of this one now that is of great uſe, that all that is ſaid in Scripture concerning Gods delight to be among his people, and in Zion, all were but to type out the excellent condition of Gods Church in the times of the Goſpell. The moſt of the expreſſions are of Gods delight among his people in the time of the law: but know that all thoſe expreſſions were but meer types, and there is a great deal more in the Antitype then in the type: therefore the Saints of God joyned under the Goſpell have abundance more of the glory of God, of the preſence of God, and of priviledges, then Zion had, or Ieruſalem could have; becauſe that was but a type of their happy condition under the time of the Goſpell.

Obſervation.It is an obſervable place that we have in the Hebrews, it is ſaid concerning the ſtate of the Church, that the law p. 184had but a ſhadow of good things to come. Heb. 10.1. and not the very image of the things. It is not ſo much as an image: obſerve, a ſhadow is not ſo much as an image; but an image is not ſo much as the thing it ſelf: but that was not an image, but a ſhadow. As a Painter that takes an image, he draws firſt the dark ſhadow with a cole, there is a great deal of difference between that ſhadow, and the image in beauty: ſo much difference there is between all the glory of God in the Church in the time of the law, and that glory of God that is among his people in the time of the Goſpell▪ We may ſafely ſay, there is the like difference between Gods manifeſting of himſelf to his people then, and now; as between a dark ſhadow drawn with a cole in compariſon of an image. But mark, it was but a ſhadow of the image; that which we have now is but an image. As there is not ſo much in a ſhadow as in the image, ſo there is not ſo much in the image as in the thing it ſelf. The preſence of God and all his p. 185goodneſſe to his people, and his glory to his people now, it is but an image to that which ſhall be; there ſhall be another preſence of God, another communication, and revelation of God hereafter, in another kind then there is now; all that we have now is but an image of that which ſhall be; all that was in the law was but a ſhadow of that image: therefore we ſhould have a great deal of delight in the Saints.

Much might be ſaid further, for delighting in them now, becauſe they are thoſe that we ſhall live for ever with in heaven hereafter. Look to the Saints eſpecially together, they are thoſe that we ſhall live eternally together with in heaven, therefore they are thoſe that we ſhould delight in. They are thoſe that we ſhall be joyned with for ever in everlaſting halelujahs, before him that ſis upon the throne, and the Lamb. Look upon any Saint, though he be never ſo mean in gifts and abilities, thou and he ſhall alway joy in the preſence of God in glory.

p. 186Yea to be among Gods people is heaven it ſelf▪ they are not onelyonly thoſe that we ſhall be with in heaven, but it is heaven. Behold, ſaith the Lord, I create a new heaven and a new earth. Iſa. 65.17. The ſtate of the Church is called heaven, For what is there in heaven but is here? I might ſhew the reſemblance of heaven, and that which is in heaven is here among us, and therefore if heaven be a place to be delighted in, the Saints are.

Therefore have a high eſteem of the Saints, cloſe with them, and come into as near communion as is poſſible. If they be ſo excellent, and to be delighted in, then eſpecially when they are joyned together labour all to come in, and joyn with the Saints in the neareſt union that is poſsible, in that fellowſhip wherein you may (as near as can be) have fellowſhip onelyonly with them, eſpecially that have the appearance of ſuch.

The mixture of our communion doth much hinder our delight. Caſt dirt into the fire, and it will damp it: p. 187ſo the mixture of ungodly ones, their ſpots and blemiſhes hinder the delight of Gods people one in another. But now to come among thoſe that your hearts may cloſe with, that you have comfortable evidence, that they are not meer talkers of religion and profeſſours at large, but that the image of God is on them, O what cloſing is there with their hearts, and what admirable good might we enjoy in the communion and ſociety of them. Therefore know that it is one of the greateſt bleſsings that you are capable of in this world to have the neareſt communion with the Saints next to your immediate communion with God himſelf; it is that which you ſhould ſo eſteem; and your hearts ſhould work after. Mark that Text Pſalme. 36. what is ſaid of our joyning with the people of God, how excellent is thy loving kindneſſe, wherein appears the excellency? They ſhall be ſatisfied with the fatneſſe of thy houſe. It is a fruit of the excellency of the loving kindneſſe of God for people p. 188to be of Gods houſe, and to partake of the fatneſſe of it. To have abundance of Gods creatures, and to have an eſtate, and friends, it is a fruit of Gods kindneſſe: but to joyn with Gods people in a way of worſhip and in the neareſt union, that is a fruit of the excellent loving kindneſſe of God to admiration. How excellent is thy loving kindneſſe? it was ſo excellent that he was not able to expreſſe the excellency of it.

It is made in Scripture to be the proper inheritance even of the elect of God; to enjoy communion with the people of God, in the type, it is a fruit of the very inheritance of the elect of God; ſo as it is oppoſed to all the vanities of the world. Mark what God ſaith by Iſaiah,Iſaiah 57.13.Isa 57:13 Vanity ſhall take them away, but he that putteth his truſt in me ſhall poſſeſſe the Land, and ſhall inherit the holy Mountain and ſhall ſay, caſt ye up, caſt ye up, prepare the way, take up the ſtumbling block out of the way of my people, For thus ſaith the high and lofty One that inhabiteth eternity, whoſe name p. 189is Holy, I dwell in the high and holy place; with him alſo that is of a contrite and humble ſpirit, to revive the ſpirit of the humble, and to revive the heart of the contrite ones.

Here is a firm inheritance indeed, the Saints ſhall poſſeſſe the holy mountain. God dwelleth on high, in the higheſt heavens, and the Saints that are of a contrite and humble ſpirit with him. Do you not perceive a joyfull revolution of the Saints, they ſhall be dwellers with God himſelf in eternity. Iob ſaith, I ſhall ſee my Redeemer with theſe very eyes; though for a while, they be as it were, cloſed up in darkneſs, yet at laſt they ſhall be glorified. Nay, every part of the bodyes of the Saints ſhall be glorified, Chriſt ſhall make our vile bodies like his glorious body, ſaith S. Paul. There is no queſtion, but his body is glorified throughout; there cannot be the leaſt ſhade of darkneſs, for he is the Sun of righteouſneſs, & ſo ſhall all the juſt, they ſhall ſhine as the Sun; every glorified Saint by the reflection, p. 190not onelyonly of their mind, but if their ocular body upon one another by a mutuall reciprocation of their beams, every one ſhall ſhine in every one. The glory of the ſoul ſhall tranſfuſe it ſelf, and redound to the body. Saint Paul in effect ſpeaks as much; as it is ſowen a naturall body, it riſeth a ſpirituall body: As the ſoul here is ſwallowed up of the body, to the body as it were ſhall be ſwallowed up of the ſoul, in a word both ſoul and body ſhall be turned into glory, and the glory ſhall be to the Saints that are in the earth, and to the excellent in whom is all my delight.

FINIS.