Sermon 2: To the saints that are in the earth

Sermon 2: To the saints that are in the earth

worms and sinful creatures, that even when we barely mutter our prayers, they are not in vain, is it not reasonable that when God calls,

He should not call in vain? When God calls us through His word to perform certain duties, He is seeking us. Let us remember this text:

"I have called upon God, and I have never called in vain. Now I go to hear His word, and through it, He calls me and seeks me. Let Him not seek in vain." Say, "Lord, what do You say to Your servant?" The Lord is always ready to hear your cry, so be ready to hear His. Go on with encouragement, for the Lord has encouraged us this day. Let all your prayers and efforts break through every difficulty, and the Lord's mercy will break through all opposition. For He has not said to the seed of Jacob, "Seek Me in vain."

Sermon 2 "But to the saints that are in the earth, and to the excellent, in whom is all my delight." - Psalm 16:3

In the beginning of this Psalm, David prays to God for preservation and deliverance from some great evil that was upon him, or that he was in danger of. The argument that he uses is first his trust in God:

"In thee do I put my trust." And it was not an unfounded or unwarranted trust, but one that proceeded from his interest 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 distress? Would

God be any worse off for it? David seems to acknowledge this—that even if he were not preserved, God would still be bound to preserve

His own name and cause: "My goodness 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 goodness does not extend to thee, I may yet be useful to thy people, to thy saints while I live. My goodness extends to them, and they are those with whom my soul is closely bound. O, I desire to live and be preserved so that I may be of use to them.

It is a great argument to prevail with God when you are in danger and seek preservation if your heart works like this towards 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 to God's people in the world. Many of you, when you perceive yourselves to be in danger, cry to God to be preserved. But for what end? Why would you be preserved? Why would you live? If we may judge of your motives by your practice, you would live to have more time to satisfy your lusts, to have more time to dishonour God, or to do mischief in the places where you live.

There is such intent in the heart, and God sees it. God sees all that will follow in your lives; He sees beforehand what was in your heart when you cried out to be preserved. But now, one who is gracious desires preservation for this reason: O that I might live to be of use in the place where God has set me! If God should take me away now, my conscience tells me that I have done little service for Him. I have been of little use in the place where God has set me. O that I might be preserved for this reason, that whatever I am, or have, might extend to the saints on earth, even the excellent, in whom is all my delight.

This is the scope of the words and their context. In them, there are two main points:

1. The high esteem of the saints—they are the excellent of the earth.

2. The sweet delight that David's heart had in them—"in whom is all my delight."

For the first, the high esteem that David had for the saints, especially those on earth, the "excellent,"—the point is this:

The saints of God, those who are godly, are the excellent in the earth.

And secondly, from what he says, "in whom is all my delight," we observe this:

A gracious heart finds the most contentment in the saints of God; it is deeply delighted in them.

The first point serves mainly as preparation for the second, so I will pass over it briefly:

They are the excellent in the earth.

Let them be as they will in regard to their outward meanness, yet there is an excellency in them. Job scraping upon the dunghill, and Jeremiah stuck in the mire of the dungeon, yet they had more glory and beauty upon them than the great ones of the earth when they sat upon their thrones. Though they lie among the pots (as the Psalmist says), yet they are as doves, their wings are the wings of doves, whose feathers are of gold and silver; Psalm 68:13, beautiful and glorious.

You know the judgment that the Holy Ghost passed upon the saints of old, who were outwardly lowly enough. There was as much meanness upon them as the malice of the world could inflict: the text says, "they had trials of mockings, scourgings, bonds, and imprisonments; they were sawn asunder, tempted, and they wandered in sheepskins and goatskins: destitute, afflicted,

tormented." What kind of creatures were these? Surely, they must have been some wretched men and women, hunted up and down, wandering in sheepskins and goatskins, destitute, afflicted, and tormented? No such thing—they were such of whom the world was not worthy. That is the judgment of the Holy Ghost upon such people; the world was not worthy of them.

The men of the world would have thought, and did think, that these were such as were not worthy to live in the world. But the judgment of the Holy Ghost was that the world was not worthy of them. I remember Chrysostom gives this interpretation of the phrase: "They are worth more than all the world, more than many thousands of the world; one of them is worth more than all the men of the world combined." And it is a truth indeed—one saint of God, no matter how humble or poor, one servant or child who is truly gracious, is worth more than all the men of the world who are not. All the monarchs and princes on earth do not possess the same excellency as one poor child or servant who is gracious.

But the common interpretation is this: they are such as have such excellency that the world is not worthy to enjoy them. The world is not worthy of their presence, that they should so much as live among them; they are better suited to be set as stars in heaven, to 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 of the earth? The saints are the excellent. The word in the original signifies

"the magnificent ones," those who have magnificent spirits and are exceedingly glorious.

There is this in them (to pass over this point briefly):

They have the image of God upon them, and therefore they must needs be the excellent ones on earth. The image of God makes them resemble God in that which the creature is able to conceive of, which is the height of God's excellency. Though it is true that whatsoever is in God is God Himself, yet, as we conceive of God in our limited way, there is something about God that appears most excellent and glorious. And it must indeed be in regard to that expression, because grace is called the image of God.

Now, when we draw the image of something, we strive to depict that which is its most proper excellency. If I were to draw the image of a man, I would not simply draw the likeness of a piece of flesh (for a beast has that as well as a man), nor would I draw just feet or legs or the back parts of a man. But when the image of a man is drawn, it is his face that is depicted—that is the most excellent part. In the face, we endeavour to express his life and spirit as much as possible.

Though the spirit cannot be drawn—there is no picture of it—yet, because it shows itself most clearly in the face, that is as close as we can get to representing it.

So the image of God is that in which the creature resembles God in the height of excellency and glory. Not every resemblance of God is

His image: there are some things that reveal certain aspects of God's glory, and they are only called God's "footsteps" or His "backparts."

All the resemblances of God in His creatures, and the expressions of His power and wisdom, the invisible things of God that we see in the creation, are but His "footsteps" and "backparts;" they are not His image. Why? Because they do not resemble God in what He has set out to us as the height of His glory. What is that? It is the holiness of God—that is the pinnacle of His excellency. Therefore it is said of God, "Holy and reverend is His name." God's name is revered because of His holiness; without His holiness, even with all His other

attributes (if it were possible to separate them), His name would not be reverend. Hence, when the saints in heaven glorify God for His highest excellency, they cry, "Holy, holy, holy." We do not find in Scripture any of God's attributes repeated three times—neither

"Wise, wise, wise" nor "Almighty, almighty, almighty," but rather "Holy, holy, holy," for God's chief excellency lies in His holiness.

Now, where grace is in the creature, resembling this holiness of God, there is the principle by which the creature is able to act as God acts.

For that is holiness—the working of God towards His own end in all things, according to His nature. So, when the creature works towards

God as its last end, and in some measure is suitable to God, there is the image of God.

Therefore, the Scripture expresses grace by these four things:

The image of God, The life of God, The glory of God, and The Divine nature.

These are the four expressions of the work of grace.

The image of God resembles God's excellency. The life of God refers to acting like God Himself (as in Ephesians 4: "alienated from the life of God"). It is also the glory of God Himself, and the divine nature

(Romans 3:23, 2 Peter 1:3). Thus, there must indeed be excellency in the saints, who possess grace of such a nature.

Certainly, there is more of God in the humblest saint, in the lowliest gracious man or woman, than in all the world combined—more even than in heaven and earth. Consider all the creatures, all the glory of God in the heavens, in the sun, moon, and stars, and combine them

all. Consider all the glory of God in the seas, those vast oceans, and combine that too. Take all the glory of God that appears in the earth

—its riches, its arts and sciences—and put all of this together. The humblest youth or servant who possesses the least degree of grace holds more of the glory of God than all these combined. There is more of the shining of God's presence in the smallest degree of grace in the poorest Christian in the world than there is in all these creatures. Even if there were a quintessence of all excellency and glory, extracted and concentrated into one, it would not contain as much of God—God could not see as much of Himself in that creature with all excellency combined—as He sees in the humblest saint who possesses the work of grace. Surely then, they are the excellent ones of the earth if there is so much of God in them.

The work of grace is that which has the most of God in it; and wherever it is found, it is the proper work of God's eternal love—it is a beam of that love. Therefore, it contains a great deal of excellency.

Take all other creatures, and it is possible to enjoy all the good that is in all the creatures in heaven and on earth (excepting only the grace of God) through the bounty and pleasure of God. There is nothing that any creature has that cannot be communicated as a fruit of God's general bounty, except spiritual blessings in Christ. But wherever grace is found, though it may be in the smallest degree, it is of such a nature that it can only come from God's eternal election. It is the principle of eternal life, and wherever it is found, it will grow up to eternal glory.

All common gifts will never grow into glory, though they may rise to great heights, but the grace of God—true grace—is of the same nature as eternal glory. Therefore, in its essence, it is the greatest good that God has ever given, or ever will give, to any creature for all eternity.

Wherever God has communicated even a single measure of grace, it

is the greatest good He has ever bestowed or will bestow for all eternity upon any of His creatures, and so it is exceedingly excellent.

Excepting only the work of God in the hypostatic union of the two natures—where He joined the human and divine nature together in one person—other than that, the work of grace in any soul is the greatest work that God has ever done or ever will do, from all eternity.

Now, because this work of grace contains so much of God, comes from His eternal election and love, and is the greatest work He has ever done or ever will do, and the greatest good He has ever or will ever communicate to any creature, it must necessarily be the greatest excellency. For God made the world with the purpose of communicating His excellency and glory to the creature. Now, since the work of grace is the greatest thing that God has intended from all eternity for the communication of His glory, it must indeed make the creature excellent. This is the first reason they are the excellent ones on earth—because of the image of God upon them, the work of grace.

Secondly, they are the excellent ones of the earth because of their separation for God. They are those whom God has set His thoughts upon from all eternity, so that they might enjoy Him. The great counsels that God has worked from all eternity have been focused primarily on this—to set certain creatures apart for Himself from the rest of the world. Now, when God sets His thoughts and counsels on such a task from all eternity, to separate a few creatures for Himself, if we can know who these are, we cannot help but see them as the excellent ones on earth. Wherever we see the work of grace in someone, we may know by that sign that these individuals have been set apart by God for Himself. God has employed His infinite wisdom from all eternity in this work of separating such people for Himself.

As the Psalmist says in Psalm 4:3, "The Lord has set apart the godly for Himself." These are those who are dedicated and consecrated to God, and so there is a wonderful excellency bestowed upon them.

As you know, anything that is dedicated and consecrated to God, no matter how lowly it may be in itself, gains great excellency through this consecration. For instance, under the law, if a piece of wood in the Tabernacle, or even a badger's skin, or brass, or goat's hair, was consecrated to God, though it might be insignificant in itself, it was considered to have great excellency once made holy for God. Now, I reason this way: if a piece of wood, a bit of hair, or leather consecrated to God gained such excellency, how much more excellency must there be in an immortal soul adorned with the graces of the Spirit, as pearls in a crown, when that soul is consecrated and set apart for God's glory and praise for all eternity.

Surely, this must be an even greater excellency.

When a thing is consecrated, we no longer consider it according to its original quality but according to its consecration. I remember reading about some people in India who, if they lose an ape's tooth that had been consecrated to their god, would give an unspeakable sum of money to redeem it, because it had been consecrated to their god. Likewise, I read of another man who, though raised from a humble birth, sought to elevate his status by an unusual means: he took a golden basin, which he had used to wash his feet, made an idol out of it, and consecrated it. After it was consecrated, everyone bowed down and worshipped it. He reasoned, "If this basin, which was of lowly use before, is now honoured because it has been set apart for this sacred purpose, then I, though of humble birth, should also be honoured, having been set apart to govern."

If superstition and the will of man can, through consecration, attribute so much excellence to an object, how much more should we consider the consecration performed by God himself? The Holy

Spirit, whose special office it is to consecrate souls to God and set them apart for his use, bestows a far greater excellence upon those

He consecrates. Thus, they are indeed the excellent ones of the earth.

That is the second point.

Thirdly, consider the relationship that the saints have with God. It is the closest relationship imaginable. They are His children, as children are to a parent. They are the bride of Jesus Christ, the second person of the Trinity. In this regard, they are more closely united to God than the angels themselves, being the spouse of the Son of God and even members of His body. In this respect, they have a closer relationship to the divine nature, to the second person of the Trinity, than the angels do. Therefore, they are the excellent ones of the earth.

Fourthly, if we consider the great privileges that the saints enjoy, we will clearly see that they are the excellent ones of the earth. Without speaking of their deliverance from sin and guilt, or the immunities they have from the world, we see this privilege: that God, in all His attributes and works, is continually working for their good. This is an excellent prerogative of the saints—there is no attribute of God that is not continually working for the good of every saint. There is no act of God's providence that does not work continually for their benefit.

Imagine the honour it would bestow upon a person if an assembly as prestigious as Parliament were to take special thought for them—if all their purposes, plans, and deliberations were directed towards the good of this one individual. How much more, then, does the God of the universe work His wisdom, power, mercy, faithfulness, and all-

sufficiency for the good of every individual saint? God takes special notice of them and sets all His attributes continually to work for their good.

The heavens themselves work continually for them. The saints have this privilege: that the entire world is made for them. God has given them the world, for they are the heirs of the world. As it is said of Abraham in Romans 4:13, "He was heir of the world." Abraham himself owned little, yet the world was his inheritance. The children of Abraham inherit their father's estate, and if the world was

Abraham's inheritance, then it is the inheritance of every child of Abraham. Thus, the heirs of Abraham are heirs of the world. The Apostle confirms this in 1 Corinthians 3:21-23: "All things are yours; and you are Christ's, and Christ is God's." So, both God and the world are theirs—what a mighty privilege!

Additionally, they possess the privileges found in the Covenant of Grace. Every good thing contained within the Covenant of Grace, all the rich promises of the Covenant, belong to the godly. The privileges promised in Scripture are truly extraordinary, and to have a share in them all is an unimaginable blessing.

Besides, not only do the promises belong to the saints, but also the immunities that come from the Covenant of Grace. One such immunity is that they are not required to stand or fall for their eternal estate based on anything they can do themselves. They are freed from this burden; their eternal estate does not depend on their own actions. In contrast, those who are not saints, and who are not part of the Covenant of Grace, find that their eternal estate depends on their own efforts and actions, as God deals with them according to the Covenant of Works. This is their condition, even though they may later become saints—if God has elected them, He may in love view

them with favour, anticipating His future intentions toward them.

But for the present, they do not know that their eternal estate might depend on their own actions.

To be delivered from such a condition, to have the assurance that one's eternal estate rests on a sure foundation—upon what Christ has already done—this is an infinite privilege. Those who are outside the Covenant of Grace cannot claim this privilege. No matter how hard they try, their efforts are not accepted. But it pleases God to accept the will for the deed, which is one of the privileges that comes by the Covenant of Grace. This privilege does not extend to others who are outside the covenant. I could name many other privileges, but that would take us too far afield.

Another glorious privilege is the access to the throne of grace. The saints can come to God in prayer, for He gives them the key to all His treasures. They can come and open them and take what they will.

This is a glorious privilege that belongs to the saints in any condition.

God gives them a gracious, praying heart, and that is the key to all the treasures of God, to all His excellencies. They have the liberty to come and take out whatever they will, as it is written: "Be it unto thee as thou wilt." These are the excellent ones of the earth, who have such privileges.

Moreover, they are the excellent of the earth because of what flows from them. As the work of grace in their hearts is exceedingly excellent, so too is every gracious action that comes from a gracious heart. Each gracious action contains more excellence than all of heaven and earth combined. Not only grace itself, but any action that springs from grace, carries more of God's glory in it and brings more delight to Him than anything else in heaven or earth.

Martin Luther, though a great advocate of faith, was also a strong proponent of holiness. He said, "Precious are the works of a godly man or woman; they are more precious than heaven and earth." He went on to say, "I would rather be able to perform a single gracious act—whether by the poorest woman, maid, or Christian—than to do all that Alexander the Great or Julius Caesar ever accomplished."

The least act that springs from faith, from a sanctified heart, Luther would prefer over all the victories and triumphs of Julius Caesar or Alexander. All their trophies are as nothing compared to the smallest breath of grace from the godly. That which comes from the saints is exceedingly excellent. Thus, they must indeed be excellent themselves, for such excellent things flow from them.

This should encourage us to abound in holy duties. Though our actions, tainted by our own corruption, may seem despicable to us, we must remember that God views them as the most glorious things in the world when they flow from a gracious heart. This is why He does not despise the broken heart or the sighing of a contrite spirit

(Psalm 51). God may despise the monarchs and princes of the world, but He cannot despise a broken heart or the breathings of a contrite spirit. Even if you despise your own actions, viewing them as unworthy, God does not despise them. He sees the excellency within them, despite the corruption. If there is even a trace of grace in an act, God considers it a glorious thing in His sight.

Lastly, (to name no more) the excellency of the saints appears in this: the great use they are of in the world. This is especially evident in that they fulfil God's great aim and purpose in creating the whole world. Were it not for a few gracious men and women, what glory would God have in all the world? It is they who uphold the glory of God in the world, by whom God receives active glory— for this is what God aims at. It is true that God can force glory in spite of men's

hearts, and He will be glorified despite the efforts of devils. However, God receives no active glory from them. In the inferior world, it is only the godly who actively glorify God. Without them, in some sense, it could be said that God had made the world for nothing.

Those who are employed in such a great work and are of such great use in the world, bringing to God the very purpose for which He made the heavens and the earth, must surely be regarded as principal in God's esteem and as excellent. God can say, "I have achieved My purpose in these." Take any town where there are but two or three godly people—what glory does God have except through them? So too with other places: God has glory only because of a few seemingly insignificant people. It is through them that God is glorified in high and great services. They are the lights of the world, the salt of the earth; they are the blessings of the world wherever they are. They are the reason the world continues as it does. 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 midst of the land" (Isaiah 19:24). Wherever they are—in a kingdom, a family, or a town—they are a blessing in that place. Israel shall be a blessing in the midst of the land. These are the ones who are the excellent of the earth.

I would now gladly move on to the next point, but I must make a word or two of application.

Firstly, consider the vast difference between those who are godly and those who are wicked. The Scriptures express many things about the wicked, even when they are in all their glory. Let all the glory of the world be put upon them, yet the Scriptures speak exceedingly contemptuously of them. I will not spend time on all these expressions, but I will mention one from Daniel. It speaks of a vile

person arising in that day (Daniel 11:21). This is spoken of (as most interpreters believe) Antiochus Epiphanes, yet he is called a "vile person," as the Psalmist says: "In whose eyes a vile person is contemned" (Psalm 15:4).

Three things are noted about Antiochus, yet he is called a vile person.

Firstly, he was a great enemy to many sins. Secondly, when the Jews wrote to him—because they feared his wrath, as he was a persecutor of the Jews—some Samaritans wrote to him, seeking his favour. They were not Jews themselves but Samaritans, and Josephus says they addressed him as "Antiochus the mighty God." They gave him this title of honour. He was considered a great man on earth where he lived—among the Samaritans, he was considered a mighty god—yet Scripture calls him a vile person. His name, Epiphanes, means

"illustrious" or "glorious," and he was given the title of almighty God, illustrious and glorious, yet he was still a vile person. This is how God regards those in whom He does not see the work of grace.

The consideration of this gives us hope that there will be a time when God will act on behalf of His saints. It is unlikely that God will allow

His jewels to be trodden underfoot in the world forever. God will not always see those who are excellent on earth so abused and despised.

Surely, this will not continue indefinitely. There will come a time when God will make it clear to the world that these are the excellent of the earth. Though they are now like jewels trampled in the dirt, despised and contemned, there is a promise that they shall be as the stones of a crown, lifted up as an ensign upon the land (Zechariah

9:16). As the stones of a crown, God will lift them up and make them honourable.

There is another very significant text which everyone should take notice of, showing God's intention to make these excellent ones

famous on earth. It says: "The governors of Judah shall say in their heart, 'The inhabitants of Jerusalem shall be my strength in the Lord of hosts, their God'" (Zechariah 12:5). There was a time when the governors of Judah despised those who were gracious and godly, but God has promised that the governors of Judah will be convinced of their error and will say in their hearts, "The inhabitants of Jerusalem are my strength in the Lord of hosts, their God."

Though now, through the calumnies of the world and the reproaches cast upon the saints of God, it often happens that even the governors of Judah despise and contemn them. They say that they are seduced people, that they are factious and turbulent, and their hearts are set against them. They hate and abhor them, looking upon them with an evil eye, calling them "puritans." Yet there is a time promised when the governors of Judah will say in their hearts, "The inhabitants of Jerusalem are my strength in the Lord of hosts." O, you inhabitants of Jerusalem—God's Church and people, His sanctified ones (for Jerusalem typifies the estate of God's people under the Gospel)— shall be those of whom the governors of Judah will say, "My strength is in them." They will see that they are their best subjects, that their kingdom is upheld in peace because of them, and that God's blessing rests upon them. "They shall be my strength in the Lord of hosts, their God." Now, the governors will acknowledge, "I see God is their

God. He hears their prayers and has done much for them, and we are convinced of it." O, this will be a blessed time when it comes to pass that the governors of Judah say such things. Blessed be God that they say this in any measure now, that the governors of Judah recognise, even in part, that the godly are their strength—that they are indeed the excellent of the earth.

It would be a sorrowful spectacle, and would draw tears of blood, to see the excellent ones treated as they have been. But now, to see

those excellent ones recognised publicly, especially in courts of justice, is glorious. When the governors of Judah shall do this, it is something we should pray for to happen more and more.

And, to say no more, let us learn to honour those whom God has honoured. Since they are the excellent ones, and God has put excellency upon them, so should we. Regard them as God esteems them. It is noted that in the time of the law, God did not require

Lions or Eagles—those brave creatures—to be offered in sacrifice, but Lambs and Doves, humble creatures. God does not regard the proud spirits of the world who boast, but if there are any who are gracious and godly, though they be poor and humble, like 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 wishes to lift

Himself up in glory, He says, "He who dwells in the high and lofty place… What of him?" He looks to those who are humble and contrite in heart. It is as though there is no other object in the world worth looking at—He looks only at them. Just as someone fixes their eyes on something they prize, so God fixes His gaze on them, as if they were the only thing worth looking at. Therefore, let them be regarded by us with reverence in our hearts. It is fitting that we honour those whom God honours.

This is observed in the message of the King of Babylon to Hezekiah in 2 Chronicles 32:31. When Hezekiah was sick and God gave him a sign of his recovery—when the sun went backward—it was a wondrous honour that God put on him. The ambassadors of the King of Babylon came to congratulate Hezekiah after his recovery, but what was the main reason for their visit? Not only to congratulate him but to inquire about the great miracle. The text says the ambassadors of the Prince of Babylon were sent to inquire about the wonder that was done in the land. Why did they inquire about this

particular wonder? Many wonders were done, but they did not inquire about those. They did so because they worshipped the sun as their god, and they perceived that their god had honoured Hezekiah by altering the sun's course, causing it to go backward. After learning that this was done for Hezekiah, they honoured him too. Though

Hezekiah was the king of the Jews and Babylon and Jerusalem were enemies, they respected him because their god had honoured him.

This should teach us that, if the heathens honoured those whom their god honoured, we should do the same when we see or hear that God has honoured gracious and godly men and women. Prize them, and hold them in high esteem. You have heard today what honour

God places upon His saints, so learn to honour them. Much could be said to encourage the hearts of all people to love the people of God.

There is also something for the people of God: to walk as the excellent ones and not to defile one another.

For others, if they wish to be considered excellent and glorious in the world, it is not outward things—such as clothes or riches—that make them excellent in the eyes of God. Rather, it is grace and godliness.

"By faith, the fathers obtained a good report." Some think there is no way to gain esteem but through outward displays of bravery, wealth, fine clothes, and the like. They believe that to be the way to be counted as more eminent than others. There are even many ministers who think they will gain esteem if they are honoured by the great ones and if they dress in finery. But you know by experience that a faithful and godly minister, who walks faithfully and conscientiously, gains more esteem in the hearts and consciences— not only of the godly but also of those who have enlightened consciences—than a hundred of those who chase after outward appearances. Those who seek esteem in this way are deceived. They look for excellence where it is not. True excellence is not in such

things but in the work of grace, which prevails with the consciences of men.

When Boniface the martyr was asked if he would drink the sacrament from a wooden chalice, he responded, "There was a time when there were wooden cups and golden priests, but now there are golden cups and wooden priests." In the primitive times, they were content with wooden vessels, but the men were golden in regard to their grace and godliness, and so they were highly esteemed. Now, there are golden cups—a great deal of external splendour and glory— but wooden priests, without true excellence. "The heart of the wicked is of little worth." His estate, his houses, and his lands may be worth something, but what is his heart worth? He has nothing within himself to commend himself. But the excellence of God's people lies in their souls and hearts.

It would be an uncomfortable thing for any of you, if you had a servant with you wherever you went, and all the respect you received was for your servant's sake. If anyone entertained you in their house, it would not be out of respect for you, but out of respect for your servant. They love your servant, and for his sake, they welcome you.

This would deject your heart if you knew that you received no respect for anything good in yourself, but only for your servant's sake.

Similarly, men of the world receive respect, but for what reason? It is for their riches, honour, fine clothes, and money—all of which are their 'servants.' They receive no respect for anything within themselves; they have no spiritual excellence. Especially when they must deal with God and the consciences of men, they have no real respect. But godly men do not have so many 'servants' to gain respect from outward things. Instead, the respect they receive from God's

saints, and even from the consciences of others, comes from an internal excellence. But we will let this point go for now.

The second point follows: The excellent of the earth.

In whom is all my delight.

Though it was the point I intended to emphasise most, I see that only a little can be said. What has been mentioned already should abundantly make its way into the heart—that if they are indeed the excellent of the earth, there is good reason we should delight in them. The point is this:

A gracious heart takes great delight in the saints on earth.

This delight can be in their persons, or in their society and communion. To put it another way, the gracious heart finds delight in them both individually and collectively.

If they look at any one saint of God, they find delight in him. But they find even greater delight in looking at the saints all together, jointly.

So they can say their souls delight in them—a sweet sense of satisfaction when taken together. And that is what I shall speak to now: the delight to be found in the saints when considered together as a whole. There is delight in the saints because of the sweetness of their society and communion. David's delight is to be understood in this broad sense—not only in one particular person, because of the good he saw in them individually, but in all the good he saw in them collectively, and in joining with them. All the good that came from them, taken together, was his delight.

There is a great deal of delight and contentment to be had in the saints of God, especially when they are together.

If you look at just one saint (even in a humble condition), there is still great delight to be found. For example, Dr. Taylor, the martyr, as we read in Foxe's Book of Martyrs, said that meeting with John

Bradford, whom he called "an angel of God," outweighed all his troubles in prison. And another person once professed that he would rather be with Cato (a heathen) in prison for his moral excellence than with Caesar in the Senate surrounded by pomp and luxury. To be shut up with one godly man can bring great delight and contentment. How much greater, then, is the delight when saints are together, and in that setting where their virtues are most evident?

Such is the delight found in them collectively.

First, because the most comfortable communion possible can be enjoyed with them, and in them:

First, is it not a most delightful thing to see a company of godly people together, to behold the resplendent beauty and glory of the graces of God's Spirit? If nothing else, what a delightful thing it is, says the heart. The very sight of good men is pleasing and delightful to those who look upon their faces; wisdom makes their faces shine.

The sight of the resplendent grace of God in them is truly delightful.

What is the delight of God, but seeing the shining of His glory in His works? Especially when God sees the shining of His highest glory—

His own grace and holiness—that is what God delights in most.

Likewise, when a gracious heart sees the image of God and the grace He has wrought in oneself resplendently reflected in others, it is a delightful object.

Again, there is comfortable communion with them regarding the fragrance of grace. The beauty of grace is delightful, but the fragrance—the breathings of grace—is sweet to the heart. The sight of it is delightful to the eye, but the workings of their grace are

exceedingly sweet and comforting to the heart. Therefore, says the Church, "Let my beloved go down into the gardens, among the beds of spices" (Song of Solomon 6:2). All the Churches of God in the world are as the garden of Christ, and every particular Church in that garden is like a bed of spices. Every particular saint is like a part of that bed, especially when the fragrant aroma of grace is present, which is very sweet. It is said of Alexander that his very body was of such a constitution that wherever he went, there was a sweet fragrance emanating from him. Certainly, where there is one of God's children, there is a sweetness about them; but where there is a company of them together, a wonderful and unspeakable sweetness arises, which is exceedingly comforting to a gracious heart.

Further, their communion is comfortable and delightful, especially jointly, due to the closeness between them. There is no communion under heaven where there is such nearness one to another as there is among the saints. Consider this: the more spiritual something is, the more united it becomes; the more physical or material, the less union there is. A heap of stones is not united like the several beams of the sun—a thousand beams united in one point—because the sun's rays are of a spiritual nature. So it is with the spirits of men: the more carnal men or societies are, the less unity they have. That is why, when divisions arise among God's people, it is because they are being carnal. As the Apostle says, "Are ye not carnal?" when there were divisions among them. If they were spiritual, they would be more united with one another.

It is with spiritual society and spiritual union as it is with wickedness. There is bodily, fleshly wickedness, and there is spiritual wickedness. Those who join together in gross, bodily wickedness are not as closely united as those who join in spiritual wickedness. A group of drunkards or whoremongers may take delight in one

another and join in wickedness, but it is a physical bond, so they soon fall out and turn on each other. But those who join in spiritual wickedness—such as cunning, ambitious men who plot mischief in a spiritual way—remain closely united. You cannot easily break their bond of union; they will endure much before betraying one another because their bond is one of spiritual wickedness. Likewise, when people are united in the spirit of holiness, they are mightily united.

There is no greater union under heaven.

In Exodus 26, we read of the curtains of the Tabernacle. Some were made of purple, scarlet, and fine linen, and their clasps that held them together were pure gold. Others were made of goats' hair, and their buckles were brass. This can serve as a symbol of the different conditions of people in the Church. Some in the Church are truly gracious and godly, excelling in grace, and they are united by golden clasps—their union is mighty, strong, and glorious in their hearts.

Others in the Church are outward professors, but carnal, represented by the goats' hair—their union is held together by brass. The foundation of their union is mean and lacking; it is not like the golden union of the hearts of God's people. No people under heaven are so united as they.

It is true that, through their corruption, there is often a great deal of dissension (for there is corruption even in the best), but this occurs only insofar as they are carnal. The more spiritual they become, the nearer their union with one another, and the more complete their love. "My beloved is one," says Christ to His Church, and the daughters saw her and blessed her. There is a unity and completeness in the hearts of the saints, and this makes them blessed by those who behold them, making their communion very delightful.

This is the first particular—communion with the saints is the most

delightful of all communions. This is why David says, "All my delight is in them," taking them together as a group.

Secondly, a gracious heart must necessarily delight in the saints, especially when they are together, because it is in their assembly that God is worshipped. The most solemn worship that God receives is from the saints gathered together. As I mentioned before, the glory that God receives in the world comes from them collectively, but the solemnity of God's worship is especially evident when they are gathered. Therefore, the great delight of a gracious heart is to be with the saints when they gather because it is there that the name of God is honoured, and He is worshipped in a solemn manner. God is glorified among them.

Christ Himself takes great delight in the saints when they gather for the duties of holy worship. Consider two Scriptures that both stir us to love the saints and delight in their joint communion. Compare

Psalm 22:22 with Hebrews 2:12. The Psalm is a prophecy of Christ, and most interpreters agree that it refers to Him. The text says, "I will declare thy name unto my brethren; in the midst of the congregation will I praise thee." This is Christ's promise to declare the name of His Father to His Church and to praise God in the midst of the congregation. Notice in Hebrews 2:12, the Apostle applies this to the saints gathered together, saying, "I will declare thy name unto my brethren; in the midst of the Church will I sing praise unto thee."

This was after Christ had come in the flesh, yet the Apostle applies it to the Church, "in the midst of the Church will I sing praise unto thee." From this, we gather that Christ delights in being with His people when they are gathered together because the solemn worship of God is offered by them, and He joins with them in it as a delightful act. As they praise God together, Christ is also praising Him; as they worship, Christ is worshipping. Now, every saint of God has the

Spirit of Christ within them, and so they too delight in the fellowship of the saints, particularly because God is being worshipped and praised among them. If there is a place in the world where God is worshipped solemnly, it grieves a gracious heart if they cannot be there. Their heart longs to be there because their delight is in the saints, especially when they gather for worship.

An interpreter, whom I have read, offers a note on Isaiah 6, where the angels cry, "Holy, holy, holy, Lord of Hosts," and the Prophet

Isaiah responds, "Woe unto me, for I am undone." The interpreter suggests that Isaiah cried out because he could not join with those blessed creatures to magnify, praise, and worship God. His own sinfulness prevented him from joining them, and so he cried, "Woe is me, I am undone." Likewise, when any gracious heart hears that there is a people on earth, the precious ones, the excellent of the earth, joining in the worship of God and enjoying communion with Him, they too cry, "Woe to me," if they cannot join with them. Their heart is with them; their delight is in the saints when they gather together, because God's solemn worship is there.

Thirdly, a gracious heart delights in the saints, especially when they are gathered, because of the wonderful delight that God Himself takes in them. A gracious heart must take delight in them because

God delights so much in them, particularly when they are gathered together. There are special expressions in Scripture of God's delight in the saints when they assemble. In Zephaniah 3:17, it says, "The Lord thy God in the midst of thee is mighty; He will save, He will rejoice over thee with joy; He will rest in His love, He will joy over thee with singing." What remarkable expressions of God's delight in His people! "The Lord thy God will rejoice; He will rejoice over thee with joy; He will rest in His love and joy over thee with singing." In Isaiah, we find the Church referred to as Hephzibah, which means

"My delight is in her." This reflects the wondrous delight God has in His saints.

There are wonderful expressions in Scripture that manifest God's delight in His people, expressed in ways we could not invent or imagine. For example, 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 has treasures in the world; the creatures are called the "good treasures of the Lord"

(Deut. 28), but His people are called His peculiar treasure. There is a unique kind of excellence in the people of God's delight compared to all other creatures. All other creatures are part of His general treasure, but His people are His peculiar treasure. God also calls them His glory: the house of His glory (Isa. 46:13), the crown of His glory (Isa. 60:7), and the throne of His glory (Isa. 62:3). In various places, God calls His people the house of His glory, the crown of His glory, and the throne of His glory. He also refers to them as the royal diadem, His ornament, and an ornament set in majesty and glory.

These are just some of the many expressions that illustrate God's delight in His people. If God finds such delight and satisfaction in them, how much more should we!

Christ speaks of His Church, saying, "O my sister, my spouse, my heart is ravished with thee." It is a remarkable expression for Christ

Himself to be ravished with His people. We might expect such language from the Church towards Christ, but for Christ to say it of the Church is extraordinary. Again, Christ refers to His Church as "my love, my dove, my undefiled one" (Song of Solomon 2:14), even when the Church was in a state of security and complacency. Yet Christ calls her His love, His dove, His undefiled, to express His

abundant delight in His people. If God takes such delight in them, how much more should the saints!

Furthermore, consider the presence of God among His people. This is another reason why the saints of God should take such delight in one another, especially when they are gathered together, for God is present there. "The Lord is here" is the name of all their assemblies.

The Lord dwells and has His tabernacle in Zion. It is remarkable that God makes His people His habitation. Just as the people of God call

God their habitation, so God calls His Church His habitation. God dwells in Zion (Ps. 90). Wouldn't you delight to live in a house with God? Where God's people are, God makes His dwelling, and we should long to consider it our own house and not merely visit as strangers. A man may visit a home as a guest, take a meal, and be refreshed, but it is not his house. However, when God's people come together with other saints, they see God there, and that house becomes their home. It is called the house of His glory, the house

God loves to dwell in. In Psalm 132, there are many great and profound expressions: "For the Lord has chosen Zion, He has desired it for His habitation" (Ps. 132:13-14). God desires Zion, which represents His saints and people gathered together. Zion was a type of the Church, and now, all the saints of God together are Zion. God has a desire for this habitation.

Though God dwells in the high and holy place—the highest heavens being His dwelling—He is not content with that alone. He desires another house: Zion, the place where His honour dwells. You know, a prince may have several houses, some of lesser regard, where he lodges when travelling or hunting. But his palace, where he displays his majesty and honour, is more glorious. Similarly, the people of God, the Church, are called the house of God's honour. It is not a common dwelling, but a house of honour.

Moreover, it is the house where God intends to dwell forever because He loves it so much. "This is my house, I will dwell in it forever. I am so pleased with it, I will rest in it forever." Surely, if God finds rest in His people, we have reason to rest our hearts in them too.

Some of you may occasionally spend time with the people of God and at first find delight in them, but, being carnal, your hearts soon grow weary of them. This is not the case with God. He delights in His people and rests with them, and rests there forever.

But you may ask, how is God more present with His saints than in other places? Why is it said that God dwells among His people, His saints?

I answer, God is said to dwell among His people in a special manner for two reasons.

First, because He makes Himself known to His people more than to anyone else in the world. No one knows the counsel and mind of God as His saints do. "God is known in Judah" (Psalm 76:1). There, God opens Himself. In His temple, "everyone speaks of His glory" (Psalm

29:9).

Secondly, because God communicates Himself most among His people. God is said to dwell in heaven. Why? Because there He manifests His glory more than in other places. Therefore, heaven is

His habitation. If His habitation is where He manifests Himself more, then His people are also His habitation, because He reveals

Himself most among them.

In four ways, God communicates Himself to His people in a special manner:

1. He communicates more choice mercies.

2. He communicates mercies more fully.

3. He communicates mercies more powerfully.

4. He communicates more universally than to others.

5. God communicates goodness to His people and saints in the most special way, granting them His choice mercies. There is a remarkable passage in the Psalms: "The Lord who made heaven and earth bless you out of Zion" (Psalm 134:3). He does not say,

"The Lord bless you out of heaven or earth," but "out of Zion," to signify that the choice mercies God has to give come out of Zion, among His people who are joined together in worship. If you desire the chief mercies that God has to offer, look to God as the One who blesses out of Zion. In Zion, God communicates His choicest mercies. Therefore, it is vital to be in Zion, so that you may receive God's blessings from there, for the sweetest of God's mercies flow in Zion.

6. God communicates His mercies more fully among His people than in any other way. "How excellent is your loving-kindness, O

God! Therefore the children of men take refuge in the shadow of your wings. They feast on the abundance of your house, and you give them drink from your river of delights" (Psalm 36:7-8).

They are abundantly satisfied, not by the creatures, but by the abundance of your house. Not only through His communication with them individually, but even more so when they are gathered with the saints. God has plenty of mercies for His saints individually, but when they are together, they are abundantly satisfied with the fatness of His house, and He makes them drink from His rivers of pleasure. When alone in

quiet places, they may receive many sweet drops of pleasure from God, but when they are joined with the saints, rivers of pleasure and delight flow into their hearts. Thus, there is great delight in the fellowship of God's saints when they are gathered together.

Thirdly, He communicates His mercies more powerfully. Consider Psalm 133:3: "As the dew that descended upon the mountains of Zion, for there the Lord commanded a blessing, even life forevermore." There was a blessing, and the Lord commanded it.

There went a powerful work of God's grace upon the hearts of the people there, when they were joined together in Zion; there, God commanded the blessing. If you desire God to speak powerfully and command a blessing upon your soul, you must be among His people, and you must join in holy fellowship with them; there, God commands it.

Lastly, God communicates His goodness more universally among His people. This is why the Church is called "the perfection of beauty"

(Psalm 50). Some translate it as "the universality of excellency and beauty." There is a universality of all blessings within the Church and among the people of God. In another place, the Psalmist says, "All my springs are in thee" (Psalm 87), speaking of joining with God's people. This means all springs of truth revealed to me, all springs of comfort communicated to my soul, and all springs of grace that quicken me—they are all found in the joint society and communion with God's people. In their fellowship, I find everything. Thus, we see the presence of God among His people, especially in the way He communicates Himself to them, which gives great cause for joy and delight in the saints, particularly when they are gathered together.

Further, there is much reason to delight in the saints when they are gathered together because of their remarkable privileges in this fellowship. They possess privileges individually, but when gathered together, they are entrusted with the oracles of God (Romans 3:2) and all the ordinances through which God reveals Himself. The seal of the covenant is committed to them; you cannot receive the seal of the covenant in isolation but only when joined with God's people, in fellowship with them. To them is entrusted the very power of Jesus

Christ: the Apostle says, "When you are gathered together with the power of Jesus Christ" (1 Corinthians 5:4)—a glorious privilege indeed. Moreover, they are heirs to all the promises God made to the Church since the beginning of the world. No society of saints in Christian fellowship is excluded from this. See the remarkable passage in Isaiah 54:17: "No weapon that is formed against thee shall prosper, and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord."

This promise, made to the Churches of old, is their heritage now.

Consider this profound truth: all the promises of God's delight in His people and Zion were types foreshadowing the excellent condition of God's Church in the Gospel era. Most of these expressions relate to God's delight among His people under the Law, but know that these were mere types, and the antitype far exceeds them. Therefore, the saints of God, gathered under the Gospel, experience far greater glory, the presence of God, and privileges than Zion or Jerusalem could ever have, for those places were only shadows of the blessed condition under the Gospel.

There is an observable passage in Hebrews 10:1, where it is said concerning the state of the Church: "The law had but a shadow of good things to come, and not the very image of the things." It was not even as much as an image. A shadow is not as much as an image, and

an image is not as much as the thing itself. The Law was only a shadow, not even the image. Consider an artist who begins by drawing a shadow with coal; there is a great difference in beauty between the shadow and the image. So too, there is a vast difference between the glory of God in the Church during the time of the Law and the glory now revealed among His people in the Gospel age. We may safely say that the difference between God's manifestation of Himself to His people then and now is like the difference between a dark shadow drawn with coal and a finished image. But remember, even what we have now is but an image. As a shadow is inferior to an image, so the image is inferior to the thing itself. The presence of God, the goodness He reveals, and His glory among His people now is but an image of what is to come. There will be another presence of God, another communication, and another revelation of God in the future, far beyond what we experience now. All that we possess in the present time is but an image of what is to come, and all that existed under the Law was but a shadow of that image. Therefore, we should have great delight in the saints.

Much more could be said for delighting in the saints now, for they are those we shall live with forever in heaven. Consider the saints, especially when gathered together—they are the ones we will be united with eternally in heaven, singing hallelujahs before Him who sits on the throne and the Lamb. Look upon any saint, no matter how lacking in gifts or abilities, and remember that you and they will forever rejoice in the presence of God in glory.

Indeed, to be among God's people is heaven itself. They are not just those with whom we will be in heaven—they are heaven. The Lord says, "Behold, I create a new heaven and a new earth" (Isaiah 65:17).

The state of the Church is called heaven. For what is there in heaven that is not here? I could show how the life of heaven is mirrored in

the Church on earth. If heaven is a place to be delighted in, then so are the saints.

Therefore, have a high esteem for the saints, draw near to them, and strive for as close a communion with them as possible. If they are so excellent and worthy of delight, especially when they are joined together, labour to come in and join with the saints in the closest union possible—in that fellowship where you can enjoy communion with them, especially those who bear clear evidence of godliness.

The mixture of our communion with the ungodly hinders our delight.

Cast dirt into the fire, and it will dampen the flames; in the same way, the presence of ungodly people, with their spots and blemishes, hinders the delight of God's people in one another. But when you are among those whose hearts you can truly trust—those whose lives bear the image of God—what a close connection there is, and what admirable good can be enjoyed in their communion and society!

Therefore, know that one of the greatest blessings you can experience in this world is to have the closest communion with the saints, second only to your immediate communion with God Himself. This is something you should esteem highly and earnestly seek after.

Consider Psalm 36, which speaks of the joy of joining with God's people: "How excellent is your loving-kindness, O God! Therefore the children of men put their trust under the shadow of your wings. They shall be abundantly satisfied with the fatness of your house, and you shall make them drink of the river of your pleasures" (Psalm 36:7-8).

It is a sign of God's excellent loving-kindness to be part of His house and to partake of its abundance. Possessing material wealth, friends, and estates is indeed a sign of God's kindness, but to join with God's people in worship and enjoy the closest union with them is a sign of His excellent loving-kindness, which is beyond expression. The

Psalmist is overwhelmed by the wonder of this kindness, unable to fully articulate its excellency.

In Scripture, this communion is portrayed as the inheritance of God's elect. To enjoy fellowship with God's people is a privilege and a blessing, far above the vanities of the world. God speaks through Isaiah: "Vanity shall take them away, but he who trusts in me shall possess the land and shall inherit my holy mountain" (Isaiah 57:13).

The mountain of God symbolises the Church under the Gospel, which God intends as a special blessing for His people. Those who pursue vain things may have their estates, houses, and trades, but they will miss out on the privilege of fellowship with God's people. In contrast, those who belong to God will inherit His holy mountain— the Church—and this is a special inheritance reserved for the saints.

This was the wisdom of the merchant in the parable who, upon finding the pearl of great price, sold all that he had and bought the field (Matthew 13:45-46). He was not content just with the pearl; he also bought the field. The field represents the communion of the saints—the Church of God. Saints do not content themselves merely with knowing Christ and hoping they have a part in Him. No, they buy the field, seeking to enjoy Christ in the fellowship of His people.

It is not enough to drift from place to place, hearing sermons here and there; doing so dishonours God and shows a lack of thankfulness for His grace. Instead, strive to join the saints in the closest communion possible, so that you may not only partake of the gifts of individual men but also recognise them as officers set by Christ to watch over your souls.

This is the purpose of Christ's ascension: "He gave gifts to men, some apostles, some prophets, some evangelists, some pastors and teachers" (Ephesians 4:11). Christ's gifts to His Church display His

magnificence, appointing ordinances to build up the body, so that there might be a relationship between the people and their pastors.

Thus, you are bound not just to hear the word occasionally but to join with the saints in the ordinances, in the closest communion possible, where the worship of God is set in a solemn way according to His ordinances. This way, you may look upon men as pastors set over you by Christ to watch over your souls, and through this, the body of Christ will be built up.

The exercise of gifts in various ways, though they may be useful in doing good, is not the special ordinance; the chief benefit you have is to receive good from men appointed by Christ as officers, even if they possess fewer gifts than expected. You may still be built up through them. Therefore, let it be your care to come to the people of God in the nearest relation possible. Calvin, commenting on the text "Seek my face" (Psalm 27), interprets seeking God's face as seeking Him among His people and in His ordinances. He says, "Though there were no other way for me to earn my living but by scratching the ground with my nails, I would still choose that over not being 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, do not plead that it is difficult or hard. You must be willing to suffer for this, just as the people of God were willing to suffer in the past. Consider those godly people among the Jews when the ten tribes were divided from the rest. Many of the godly, whose hearts the Lord stirred, would not be content to remain in Samaria or where Jeroboam had set up false worship with the golden calves.

They insisted on going to Jerusalem to worship, even though they suffered much on the way.

In Hosea, we read of traps set for those who tried to go to Jerusalem:

"Hear this, O priests! Pay attention, O house of Israel! Listen, O royal house! Judgment is against you because you have been a snare at Mizpah, a net spread upon Tabor" (Hosea 5:1). Mizpah and Tabor were places on the way from Samaria to Jerusalem, where worshippers were watched and punished. Yet many still chose to go, despite the risks to their lives. As the story tells, they passed through the valley of tears, the valley of Baca, with great difficulty, yet they were willing to endure it all to reach Zion.

There were many obstacles in the way and many objections, but those whose hearts the Lord touches will not rest until they find the closest union with the saints. They will not be quiet until they reach it. And God will make the way clear for those with upright hearts, removing stumbling blocks from their path. Even when there are stumbling blocks, God will be there to clear the way. Psalm 84 declares, "Blessed is the one in whose heart are your ways." Even if someone has not yet reached the nearest communion with God's people, if the way to Zion is in their heart, they are blessed.

There is also a promise of strength for those who face difficulties.

God will grant His strength, as Moses said, that God in His strength would lead them to His holy habitation (Exodus 15:13). It indeed requires God's strength to lead people to His holy dwelling, for many troubles lie in the way.

There is a prophecy that men and women will be brought to Zion in chariots and litters. Litters are vehicles used to carry those who are weak, so there is no excuse for the old or frail. What shall we do?

Where God stirs the heart, even if they must be carried in litters, they will find a way through. When we truly delight in something, we are never satisfied until we have it. And each of God's people can say,

"The excellent ones in the earth are all my delight." If we find joy when we meet one or two of them, how much more delight we would have if there were many!

To conclude, if there is so much delight in the saints in this world, what will there be in the saints in heaven! If it is worth the greatest labour and effort to join with them here, what will it be worth to have everlasting communion with them! For then we shall not only have communion with a few, but with all the Patriarchs, Prophets,

Apostles, Martyrs, and all the worthies of God. If there is delight in one, what will there be when there shall be all, and we shall delight in all, when they shall be spotless!

Now, our joy is dampened by the weaknesses we see in the saints who are sincere; we see many froward passions in them, many passionate fits that make their communion uncomfortable at times.

But then there shall be no more sullenness, no more passion, no more indiscretion or weakness as there is now. Today, when we join with others, even if they have a little grace to sanctify them, there is still an abundance of weakness. But then we shall come to have communion with saints who are all filled with God; there shall be nothing but God in them.

Men now have excellent gifts, but their corruptions darken the communion so much that it is not always delightful. But then, all shall be in holiness, and there will be nothing but God in them. They shall always be engaged in praising God. It is comforting to be with the saints in civil affairs, in eating and drinking, but it is even more delightful to pray, to take the Sacrament, and to confer graciously with them. But hereafter, we shall be in heaven with them and shall never do anything but worship and praise God night and day together.

What is one day with God's people worth? When it is graciously spent in holy exercises, how delightful it is—if it were not for the weariness of the flesh. But then we shall never depart, nor ever grow weary. Now, when we come to God's people, spending an hour or a day or two with them is delightful, but this does not last long. Yet we shall be with them then, never to part—how delightful will that be?

And all of this will be in our Father's house, in the presence of God, where there shall be no enemy to harm us. Children and friends find delight in one another even in a strange place, but in their Father's house, in the presence of their Father, they have even more delight.

We shall then all come before God, our Father.

Even to be the children of God in a dungeon, as the saints and martyrs were, they found it delightful. But then, we shall be forever in the palace of our Father, before the King, even in His Majesty and glory. It would be worth our labour to gain heaven if it were only for this: to be with Paul, that gracious spirit, or to be with one or two of the worthies of God. But then we shall come to heaven to be with all the saints.

Cicero, speaking of death, said, "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 moral virtues. But now, the children of God—how comforting it is for them to die, how famous a day it will be for them! Here, through God's mercy, I had much sweetness 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 individual 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 company of angels, and to the souls of the saints made perfect." This shall be fulfilled in heaven, where we are to go to an innumerable company of angels and to all the souls of the excellent ones on earth, who are made perfect.

Therefore, as ever you would have communion with them hereafter, delight yourselves in their communion here. The more comfortable delight you have in them here, the more assuredly you shall have communion with them hereafter.

FINIS.

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Jacob's Seed by Jeremiah Burroughs, Copyright © 2024 All rights reserved under International and Pan-American Copyright

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ePub, .mobi & .pdf Editions October 2024. Requests for information should be addressed to: Monergism Books, PO Box 491, West Linn

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