Jacobs Seed, Sermon 2
Pſalme 16.3.
But to the Saints that are in the earth, and to the excellent in whom is all my delight.
IN the beginning of this Pſalme David prayes to God for preſervation, and for deliverancc out of ſome great evil, that it ſeems was upon him, or that he was in danger of. The argument that he uſeth, is, Firſt his truſt in God, 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, O my ſoul, thou haſt ſaid unto the Lord, thou art my Lord: thou art mine. But what if David ſhould now periſh in his 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; 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 extend not to thee, yet I may be uſefull to thy people, unto thy Saints while I live, it extends to them, and they are they that my ſoul cloſeth with. O, I deſire to live, and to be preſerved that I may be of uſe to them.
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 what ever 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 danger, you 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: God ſees whatſoever will be after in your lives; God ſees before what was in your hearts when you cryed to be preſerved. But now one that is gracious he deſires therefore to be preſerved, O that I might live to be of uſe in the place where God hath ſet 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, might extend to the Saints in 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.
Firſt, the high eſteem of the Saints, they are the excellent of the earth.
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, and that Saints that 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 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. Job ſcraping upon the dunghill; and Jeremy ſticking in the mire in the dungeon, yet they had more glory and beauty upon them, then the great ones of the earth when they ſate upon their thrones. Though they lie among the pots (as the Pſalmiſt ſaith) yet are they as Doves, their wings are the wings of Doves, whoſe feathers are of gold, and ſilver; Pſal. 77.13. beautifull and glorious. You know the judgement that the holy Ghoſt paſſeth upon the Saints in old time, that were outwardly mean enough▪ there was as much meanneſs on them as the malice of the world could put: the text ſaith, they had tryalls of mockings, of ſcourgings, of bonds, and impriſonments, they were ſawen aſſunder, they were tempted, they wandred in ſheepskin, and goats skins: destitute, aflicted, 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 ſheeps-skins and goats-skins, deſtitute afflicted and tormented? No ſuch matter, they were ſ…ch 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, & did think that they were ſuch as were not worthy to live in the world: 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.
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, and be before the Lord in his glory: the world is not worthy of them.
But 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.)
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, 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. If 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 leggs or the back parts of a man: but when the image of a man is drawn, there is his face drawn that is the excellenteſt part, and there we endeavour to expreſſe his life, and ſpirit as much as can be: that is the moſt excellent part; and though the ſpirit cannot be drawn, 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 backparts. All the reſemblance of God in his creatures; and the expreſſions of the power, and wiſedome; the inviſible things of God 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 himſelf, 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 holy, holy, holy. We finde 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 that.
Now becauſe where grace is in the creature, reſembling this holineſſe of God, there is that principle whereby the creature is able to act as God himſelf acts: for that is holineſſe, the working of God to his own end in all things ſutable to his nature: ſo when the creature works to God as his laſt end, and in ſome meaſure is ſuteable to that God with which the creature hath to do, 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, Rom. 3.23. 2. Pet. 1.3. So that there muſt needs be excellency in the Saints that have grace that is of this nature.
Certainly, 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 Starres, and put all into one. Take all the glory of God 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 excellency of all creatures put together, as he ſees in the meaneſt Saint that hath the work of grace. And ſurely then they are the are the excellent of the earth if there be ſo much of God in them.
The work of grace it is that which hath moſt of God; 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 it 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 municated any dramme of grace, 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 worke 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 God in it, and 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. That is the firſt thing, they are the excellent on earth in regard of the image of God upon them, the work of grace.
But ſecondly, tkey are the excellent of the earth, in regard of the ſeperating 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 were 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 there 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 excerciſed in before the world, about the work of ſeparating ſuch and ſuch for himſelf. The Pſalmiſt ſaith, Pſalm. 4.3. that God hath ſet apart the godly for himſelf, they are thoſe that are dedicated, and conſecrated to God; therefore there is a wonderfull excellency put upon them.
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 meant 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: what then hath an immortall ſoul that hath the graces of the ſpirit, as ſo many pearls in it, when that is conſecrated and ſet apart to God to the glory and praiſe of his grace to all eternity; here muſt needs be much excellency.
When 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 reade 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 worſhiped 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 thing, 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.
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 Jeſus 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 this, therefore they are the excellent of the earth.
Again, fourthly, if we conſider the great priviledges that the ſaints have, we ſhall 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 alway, 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 particular 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.
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. 4.14. 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 of the world, So the Apoſtle ſaith, 2 Cor. 3.18. All are yours, and you are Christs, and Chriſt is Gods. So that God, and the creatures are theirs, here is a mighty priviledge.
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. It is admirable priviledges that the precious promiſes in Scripture ſpeak of to have intereſt in them all.
Beſides, not onelyonly the promiſes, btu 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 of 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 indeavours 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 divers others, but then I ſhould go out too far.
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 privilege 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.
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 action 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.
It is an expreſſion of Luther, (though he were a great advancer of faith, yet he was alſo 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 Julius 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 Julius 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 muſt 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 noted that there was a great deal of excellency that God conferred upon that Apoſtle, and a gread deal of honour that was put upon him: So when there comes flowing ſuch precious liquor, ſuch precious things from the ſaints, as any holy action is, it ſhews that there is a great deal of excellency in them.
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. God can deſpiſe Monarchs, and Princes of the world: but God cannot deſpiſe a broken heart, nor any breathings from ti. 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 it 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 world) 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 contemptible 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 middest of the Land, Iſaiah 19.24. Whereſoever they are in a Kingdome, 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 application. And that is
Firſt, to ſhew what a vaſt difference there is between thoſe that are godly, and 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 not ſpend time in thoſe expreſſions, onelyonly one, and that is in Daniel. In that day a vile perſon ſhall ariſe. Daniel 11.21. It is ſpoken (as moſt Interpreters carry it) of Antiochus Epiphanes, yet he is called a vile perſon, as the Pſalmiſt ſaith, In whoſe eyes a vile perſon is contemned, Pſalm. 15. Antiochus, there are three things obſerved of him, yet he is called a vile perſon. Firſt, he was a great enemy to many ſinnes. Secondly, when the Jews wrote to him, becauſe they feared his wrath, he being a perſecutor of the Jews; there were ſome that lived in Samaria that were Samaritans that wrote to him to deſire his favour, that were not their own ſelves Jews, but Samaritans: and Joſephus ſaith, they wrote to him, 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 had 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.
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 alway ſuffer his Jewels 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, and ſo contemptible as they are; ſurely this will not be alwaies. God hath his time to make it manifeſt to the world, that they are the excellent of the earth. They are now Jewels, yet they are ſuch as are in the dirt, and ſo are deſpiſed and contemned: but there is a promiſe that they ſhall be as the ſtones of a crown, lifted up, as an enſign upon the 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 Judah ſhall ſay in their heart, The inhabitants of Jeruſalem ſhall be my ſtrength. Zach. 12.5. There was a time when the governours of Judah deſpiſed thoſe that were gracious and godly; but God hath promiſed that the governours of Judah ſhall be convinced of their errour, and ſhall ſay in their hearts the inhabitants of Jeruſalem ſhall be my strength in the Lord of hoſts their God. However now through the calumnies of the world; however now through the reproches that are caſt upon the ſaints of God, it falls out many time, that even the governours of Judah deſpiſe and contemn them, and ſay they are ſeduced people, that they are factious and turbulent, and ſo their hearts are againſt them, and hate, and abhorre them, and look upon them with ſuch an evil eye, as thoſe that they name puritans: yet there is a time promiſed when the governours of Judah ſhall ſay in their hearts the inhabitants of Jeruſalem are my ſtrength in the Lord of hoſts. O ye inhabitants of Jeruſalem, Gods Church and people, his ſanctified ones (for Jeruſalem typified the eſtate of Gods people under the Goſpel; Gods ſanctified ones under the Goſpel) ſhall be ſuch as the governours of Judah in their hearts ſhall ſay, My ſtreng…h 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 kingdome 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 their 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 Judah ſhall ſay ſo. Bleſſed be God that they do ſay ſo in any meaſure, that the governors of Judah ſay at all of the inhabitants of Jeruſalem, 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 Juſtice, it is glorious, when the governours of Judah ſhall do it: and thus we are to pray for that it may be more and more.
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 you 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 be never ſo poore, 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. Therefore when God would lift up himſelf in glory, he ſaith, He that dwells in the high and lofty place. What of him? he looks to thoſe that are of humble, and contrite hearts, As if there were no other object in the world worth looking upon, he looks onelyonly to them. As a thing that is before ones eye that he prizeth, his eye 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.
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 ſunne 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 of this. Becauſe they worſhiped 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 worſhiped, the Sunne 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 Jews, and they were enemies one to another, Jeruſalem, and Babylon, yet when God had honoured him, they ſent to congratulate one another, then they put hohour 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 and godly men, and women do you ſo too; prize them, let them have high eſteem in your hearts. 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 the outward things that you hang on you, 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 outward bravery, great livings, fine clothes and the like, and men eſteem that the way to be accounted eminent more then others. So there are many miniſters that think to get eſteem if they be honoured before great ones, and go brave. But you know 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, 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 and 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 of bravery and glory; but they have wooden prieſts, thoſe that have no true excellency in them. The 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 clothes, for their money; all ſervants under them, they have no reſpect 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.
It follows the ſecond point, 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. That is the point, that A gracious heart takes great delight in the ſaints on earth. Firſt in their perſons,
Or elſe in their ſociety, and communion with them.
Or rather thus; they take delight in them, ſeverally or joyntly.
If they look upon any one ſaint of God, they have delight in him, but they have more to look on all together joyntly; ſo they can ſay their ſouls delight in them there is a ſweet complacency take them joyntly. And that is that which I ſhall ſpeak to at this time, the delight that is to be taken in the ſaints, took joyntly together. The 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 joyntly. 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 joyntly.
If you look at one ſometimes (though in never ſo mean a condition) there 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 John 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 joyntly.
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 of Gods ſpirit? If there were nothing elſe, what a delightfull thing is it ſaith the heart? The very ſight of good men it 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, and 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 fragrancie, 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 ſaith the Church, Let my beloved go down into the gardens, among the beds of 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 it ſweetneſſe from him; but where there is a company joyntly, there is a wonderfull unſpeakaable ſweetneſſe comes from them; it is exceeding comfortable to a gracious hear.
Again, their communion is comfortable and delightfull joyntly, in regard of the nearneſſe, there being no communion under heaven wherein there is that nearneſſe one to another, as of the 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 corporall they are, the leſſe union. A heap of ſtones are not united, as the ſeverall beams of the ſunne, 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. Are ye not carnall, ſaith the Apoſtle, when there were diviſions? were you ſpirituall you would be more united one to another.
It is with ſpirituall ſociety in regard of ſpirtuall union, as it is with the ſoci… ty of wickedneſſe. There is bodily, fleſhly wickedneſſe, and there is ſpirituall wickedneſſe. Now thoſe that joys together in groſſe, bodily wickedneſſe, 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 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 is that.
We read of the curtains of the Tabernacle, Exod. 26. there were ſome of them that were made of purple, and ſcarlet, and fine linen, and their taches that held them together were pure gold. There were others of goats hair, and their buckles were braſſe. So it may ſet our 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, My beloved is one, ſaith Chriſt to his Church, 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 joyntly; becauſe that when they are together, there God is worſhiped: the ſolemneſt worſhip that God hath is from the faints 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 joyntly together. Therefore the great delight of a gracious heart is to be with the ſaints when they are joyntly together: becauſe there the name of God is honoured, and 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 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 thy name unto my brethren, in the middest of the Church, will I ſing praiſe unto thee. This was after Chriſt had been in the fleſh, yet the Apoſtle applies this to the Church, in the middest of the Church, will I ſing praiſe unto thee. This they gather hence, that Chriſt he delights in being with his people when they are joyntly 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 worſhiping. 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 worſhiping of God, and God is praiſed ſolemnly among them. If there be any in the world, wherein God hath ſolemne worſhip, it cannot but grieve a gracious heart, that he is not with them, 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 have 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 joyntly together: becauſe Gods ſolemne worſhip is there.
But thirdly, my delight is in the ſaints joyntly, in regard of the wonderfull delight God hath in them. A gracious heart muſt needs delight in them, becauſe God himſelf takes ſo much delight in them: but eſpecially when they are joyntly together. There are ſpeciall expreſſions in Scripture of Gods taking delight in the ſains joyntly, 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 Hephzebah, Gods delight: it is a wondrous delight that God hath in his ſaints.
There are wonderfull expreſſions in Scripture for the manifeſting of Gods delight, even to admiration, eſpecially in the Church joyntly together. They are ſuch expreſſions as we could not think or invent: as namely, that he calls his people his portion, his pleaſant portion, Deut. 32.9. God calls them his inheritance, the lot of his inheritance: Jer. 12.7. he calls them the dearly beloved of his ſoul; Exod. 19.5. he calls them his peculiar treaſure: God hath treaſures in the world; the creatures that are called the good treaſures of the Lord: Deut. 28. but this 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, The houſe of his glory, Iſa. 46.13. The crown of his glory, Iſa. 60.7. he calls them the Throne of his glory, Iſa. 62.3. 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 Diadem, he calls them his ornament, an ornament ſet in Majeſty and glory. There are theſe expreſſions, and more I might name of Gods delighting in his people. Therefore if God delight in them and finde ſatisfaction, much more' ſhould we.
Chriſt ſpeaks of his Church, 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 ſo to the Church, it is wonderfull. And again, My love, my 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, The 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 dwels in Sion. Pſ. 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 come 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 tootthers 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 Pſal. 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 dwels in the high and holy place, the higheſt heaven is Gods 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 to 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, and 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,
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 Judah. Pſalm. 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 himſelf moſt there: then alſo Gods people are his reſidence, he communicates himſelf there. And he communicates himſelf to them in a ſpeciall manner in foure regards.
1. He communicates 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. Pſal. 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 noting that the choyſe 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 ſhould 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 rivers 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 joyntly together, then they ſhall be abundantly ſatisfied with the fatneſſe of his houſe, and he ſhall 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 Pſalm. 13….3. As the dew that deſcended upon the mountain of Zion; for there the Lord commanded a bleſſing, even life for evermore. There was bleſſing, and 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 people; 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; Pſalm. 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. Pſa. 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 joyntly together.
Again further, there is abundance of cauſe to delight in them joyned together, in 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 Jeſus Chriſt: ſaith the Apoſtle, When ye are together with the power of Jeſus 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 inheritance of the ſervants of 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 Goſpel. The moſt of the expreſſions are of Gods delight among his people in the time of he law: but know that all thoſe expreſſions were but meer types, and there is a great deal more in the Antitype there 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 Jeruſalem could have; becauſe that was but a type of their happy condition under the time of the Goſpel.
It is an obſervable place that we have in the Hebrews, it is ſaid concerning the ſtate of the Church, that the law had but a ſhadow of good things to come. Heb. 10.1 and not the very image of the things. It was 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 Goſpel. 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 goodneſſe 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. 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 deligh in. They are thoſe that we ſhall be joyned with for ever in everlaſting halelujahs, before him that ſits 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.
Yea 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 that 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: ſo 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 …ſteem; and your hearts ſhould work after. Mark that text Pſalme 36. what is ſaid dour 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 to 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 it 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, Vanity ſhall take them away, but he that putteth his truſt in me ſhall poſſeſſe the land, and ſhall inherit my holy mountain. Now the mountain of God was but a type of Gods Church under the Goſpel, and what God intended to do to the Church. Now ſaith he, vanity ſhall take them away, they ſeek vain things, and they muſt have eſtates, and houſes and trading, and they will ſuffer nothing for the enjoying of ſuch priviledges: but for thoſe that be my own people, they ſhall be in my holy mountain. So in divers places the holy mountain of God is called the inheritance of the ſaints; as the proper enjoying of it is the benefit of them; thoſe that enjoy it are the right heirs of God.
That was a ſpeciall part of wiſedome of the wiſe merchant, when he had found the pearl, to go and buy the field, he was not content with the pearl, but he buys the field: now the field is the communion of ſaints, the Church of God: the ſaints joyned content themſelves meerly with the knowing of Chriſt, and hope you have part in Chriſt, but buy the field, and labour to enjoy Chriſt with his people. Think it not enough to go up and down, and now and then get a good ſermon, and ſnatch in one place, and in another: but you diſhonour God, and are unthankfull to the grace of God, if you do not what you can to joyn with the ſaints of God in the neareſt communion you can: ſo that you may not onelyonly come to be partakers of the gifts of men; but to look on men as the officers of God ſet over by Chriſt to watch over your ſouls. This was the intent of Chriſt when he aſcended, he gave gifts, ſome Prophets, ſome Apoſtles, ſome teachers. The gifts of Chriſt in his Church to ſhew his magnificence to appoint ordinances to build up the body that there might be relation between people and paſtor. So you are bound to look, not onelyonly to hear now and then, but to joyn with the ſaints in a way of ordinances in the ſtricteſt communion, that the worſhip of God may be ſet in a ſolemn way according to all his ordinances; that you may look on men as paſtours ſet over you by Chriſt to watch over your ſouls; and herein the body of Chriſt muſt be built up.
The exerciſe of gifts this way or that way, though they be uſefull to do good, it is not the ſpeciall ordinance; the benefit that chiefly you have is to receive good by men deputed as officers, and appointed by Chriſt though they be men of meaner gifts, then you may expect to be built up. Therefore let it be your care to come to the people of God in the neareſt relation that may be. It is an expreſſion of Calvin concerning that text ſeek my face, Pſalm. 27. he interprets ſeeking of Gods face to ſeek God among his people in his ordinances, there is Gods face, ſaith he, though there were no way for me to get my living but by ſcratching in the ground with my nayles, I would ſeek to get my living that way, rather then not be where the face of God is; I would be among the people of God in the way of worſhip, in the way of his ordinances.
Therefore plead not, it is difficult, and hard. You muſt be willing to ſuffer for this: the people of God formerly were willing to ſuffer. It is obſervable concerning thoſe godly people among the Jews, when the ten Tribes were divided from the reſt: there were many of the godly whoſe hearts the Lord ſtirred, and they would not be content to be at Samaria, or where J…reboams falſe worſhip of the Calves was ſet up but they would needs go to Jeruſalem, they would obey there, though they ſuffered much before they came thither. You ſhall find an expreſſion in Hoſea, that ſhews, that there was watching of thoſe that did go to Jeruſalem to intrap them, and catch them, and inflict puniſhments upon them. Hear ye this O Priests and hearken ye houſe of Iſrael; and give ye eare, O houſe of the King; for judgement is toward you, becauſe ye have been a ſnare in Mizpah, and a net ſpread upon Tabor. Hoſ. 5.1. Mizpah and Tabor were two places, between the places of Idolatry and Jeruſalem, that as they went from Samaria, they were fain to go that way, now they were a ſnare on Mizpah, that is, they watched who did go from Samaria to worſhip at Jeruſalem; yet many went as the ſtory ſaith, though it were as much as their lives was worth, yet they would go the way to Zion through the valley of tears; and they were contented though they ſuffered much to go through the valley of Bacah that they might come at length to Zion.
There were many difficulties in the way, and many objections againſt them: but certainly thoſe whoſe hearts the Lord hath touched, they will not be quiet, if there be any nearer union to be enjoyed in the world with the ſaints they will never reſt till they come to it. And God will make the way plain to thoſe that have upright hearts, he will take the ſtumbling blocks out of their way and ſhew them the way that meets God in uprightneſſe. And though there be many ſtumbling blocks, yet God will be at the ſame time in the way, and will take the ſtumbling blocks out of the way. Pſalm. 84. Bleſſed is he (ſaith the Pſalmiſt) in whoſe heart are thy wayes. If there be any man or woman, though they have not gotten to Gods people in the neareſt communion, yet if the way to Zion be in their hearts, bleſſed are they. And there is a promiſe too of ſtrength for them; though you find difficulties, God will grant his ſtrength, as Moſes ſaith, that God in his ſtrength would lead them to his holy habitation. Exod. 15.13. Indeed it requires the ſtrength of God to lead men to his holy habitation, there are ſo many troubles that lie in their way.
There is a prophecy that men ſhould bring to Zion men and women, in Chariots, and Litters. Now Litters are inſtruments to convey weak ones in; ſo that there is no excuſe for thoſe that are old and weak; what ſhall we do? Where God ſtirs the heart, though they be carried in Litters, though they be never ſo weak if it be poſſible, they will go thorow. That which we delight in we are never quiet till we enjoy it; and every one of Gods people can ſay, thoſe that are excellent in earth are all my delight. I find ſweetneſſe, when I find but one or two of them; O if there were more of them, what delight ſhould I have!
To conclude, if there be ſo much delight in the ſaints, in this world, what will there be in the ſaints in heaven! If it be worth the greateſt labour and pains to joyn with them here, what will it be worth to have everlaſting communion with them! For then we ſhall not onelyonly have communion with a few, but with all the Patriarchs, Prophets and Apoſtles and Martyrs, and all the worthies of God. If there be delight in one; what will there be when there ſhall be all, and we ſhall delight in all, when they ſhall be ſpotleſſe! Now it damps our joy the weakneſſe that we ſee in the ſaints that are ſincere; we ſee many froward paſſions in them, many paſſionate fits that makes their communion uncomfortable many times: but then there ſhall be no more ſullenneſſe, or paſſion, there ſhall be no more indiſcretion or weokneſſe as there is now. Now to come to joyn with any, if there be a little grace to ſanctifie them, there is abundance of weakneſſe: but then we ſhall come to have communion with ſaints that ſhall be all filled with God; there ſhall be nothing but God in them. Men now have excellent gifts, but their corruptions ſo darken the communion, that it is not delightfull. But then all ſhall be in holineſſe, there ſhall be nothing but God in them.
And they ſhall be alway exerciſed in praiſing God: it is comfortable to be with the ſaints in civill affairs, in eating and drinking, but it is more delightfull to pray, and to have the Sacrament, and to conferre graciouſly with them: But then hereafter we ſhall be in heaven with them, and ſhall never do any thing but alway worſhip, and praiſe God night and day together. One day with Gods people what is it worth? when it is graciouſly ſpent in holy exerciſes, how delightfull is it, if it were not for the wearineſſe of the fleſh: but then we ſhall never depart, nor never be weary. Now when we come to Gods people, to be with them an hour, or a day or two, it is delightfull, but this doth not laſt long: but we ſhall be ſo with them then as never to part how delightfull will that be?
And all this in our fathers houſe, in the preſence of God, where there ſhall be no enemy to hurt us, and before our fathers children and friends delight in one another in a ſtrange place: but in their fathers houſe, in the preſence of their father they have more delight, we ſhall then all come before God our father.
To be the children of God in a dungeon, as the Saints and Martyrs, they found it delightfull: but then we ſhall be ever in the pallace of our Father, before the King even in his Majeſty and glory. It were worth our labour to get heaven, if it were but for this, to be with Paul that gracious ſpirit: if it were but to be with one or two of the worthies of God; but then we ſhall come to heaven to all the Saints, Saith Sizillanum, ſpeaking of death, O famous day, I ſhall be delivered from this world, to Cato, and to ſuch wiſe men, my ſoul ſhall go to them, and ſhall converſe no more with theſe people in the world, a heathen had ſo much in his morall virtues. But now the children … of God how comfortable may they die, how famous a day will it be to them? Here through Gods mercy I had much ſweetneſſe in the ſaints of God, I delighted in them in the world, now I go to change my place but not my company, it was the dying ſpeech of Doctor Preſton, I go where I ſhall converſe with thoſe that I lived with here. He meant eſpecially, God and Chriſt. We change our place and our individuall company for a while, but we go to a place where we ſhall meet with them again. As it is a commendation of the Church, we are come to an innumerable number of the ſouls of ſaints made perfect, &c. It ſhall be fullfilled in heaven, we are to go to an innumerable company of angels, & to all the ſouls of the excellent on earth, that are made perfect.
Therefore, as ever you would have communion with them hereafter, delight your ſelves in their communion here, the more comfortable delight you have in them here, the more comfortable aſſurance you ſhall have of communion with them hereafter.
FINIS.
End of the text · Jeremiah Burroughs, Jacobs Seed (1648)