Rejoyce ye righteous.

In handling of these words, I shall first shew you who this Righteous [Page 4]man is: and then what reason he hath of rejoycing.

The resolving of this is a work of difficulty. Certain I am that all men are sinners. Prov. 20.9. Who can say, I have made my heart clean, I am pure from my sin? The affirmative inter­rogation implies a more vehement ne­gation, that indeed none can say it, and say truly. And if none can say that he hath made his heart clean, if none can say that he is pure from his sin, then who can say that he is righ­teous? How righteous, and yet a sinner? and this before God too, who sees all things as they are? This is indeed the darkest riddle in Divi­nity, one of the greatest mysteries in the Gospel. Nor is it to be resolved with the help of Reason, but of Faith. The more we seek for it in the strength of our own brain, the further we are carried from it, and it seems impossible. But God hath revealed [Page 5]it to his Saints. To you it is given to know the mysteries of the King­dome.

And as it is a work of difficulty, so of great necessity; for till this be done, we do but build without foundation. What is it to tell you of a seed-time of light here, and a harvest of joy hereafter? we see the strain of the Scriptures, full indeed of precious and sweet promises, but these only to the Righteous. Whilest every man there­fore is conscious to himself of his own guilt, that he is a sinner, who shall presume to put in his sickle, or to lay hold upon those joyes? When they brought before him the woman that was taken in adultery, saith our Saviour to her accusers, He that is without sin cast the first stone at her. And they all went out one by one, every man left her. That indeed was our Saviours purpose, for they came to intangle him. So here, whilest [Page 6]the Psalmist cals upon the righteous only, seeing there is no man without sin, what is it, but as if he should say, Let no man rejoyce? This word is as the Cherubims at the gates of Pa­radise, to exclude all hope, that none might enter in at those everlasting doors. Till therefore we understand this Riddle, How a man may have sin, and yet be without sin, how a man may be a sinner, and yet righte­ous, we do but preach as V. Beda to a heap of stones, there is none to hear us. This then is the foundation of all our Evangelical comfort. The understanding of this is that upon which depends all our joy and happi­ness, both in this world and that which is to come. It requires there­fore as my greatest pains, so your best attention. And the rather because Sa­tan is so busie. The god of this world hath blinded the eyes of them that be­lieve not, lest the light of the glorious [Page 7]Gospel of Christ should shine unto them. The understanding of this mysterie is the shining of this glorious Gospel. Therefore he casts clouds upon it, because he knowes, that the right un­derstanding of these things, is that which sets open the gates of heaven to poor penitent sinners: for this is life eternal, to know Christ the Lord, our righteousness. Therefore he im­ployes his instruments, and they raise up the mists of error to darken our understandings. Our Adversa­ries of Rome tell us of a righteousness of works, nor only in the way of pre­cept, but of counsel, works of super­erogation too; a doing of more then the Law requires. Hence their Pardons, Indulgences, and the like, out of those overflowing merits of the Saints. Nay the Jesuite hath exchang'd his poyson, a generation of vipers there is amongst our selves, not worthy the mention in this [Page 8]place: O how they rend the bowels of their dear Mother the Church, even denying the Lord that bought them! The rather therefore let us give all diligence to search it, and to finde it out. And in this discovery I beseech you not to consult with your own sense and reason, that is but to consult with flesh and bloud; much lesse would I have you to take things upon trust, because this or that man hath spoken it; but be­cause this is the foundation where­upon is built all our interest in the joy of Saints, therefore consult we with the sacred Oracles, the writings of the Prophets and Apostles, those holy men who spake as they were moved by the holy Ghost. Sure I am, that here is the infallible truth which cannot deceive us. The mouth of the Lord of Hosts hath spoken this. To return therefore to our purpose, By the light of Scripture [Page 9]to discover to you, Who is this Righ­teous Man.

For the right understanding of this, we must know, that there's a twofold Righteousness, a Righteous­ness of works, and a Righteousness of Faith.

1. The Righteousness of Works.

This is when a man continues in all things that are written in this book to do them, when we perform a perfect, exact, unsinning obedi­ence to the whole Law of God. This righteousness of the Law is the righ­teousness of Works. Rom. 10.5. Moses describeth the righteousness of the Law, that the man which doth those things shall live by them. So it is a righteousness in the way of do­ing, in the way of Works. Now thus we say with Paul, Rom. 3.10. There is none righteous, no not one. [Page 10]I know there are some say otherwise, and we hear their brags, they fulfill the Law, nay more then the Law requires, else why do they tell us of the works of supererogation? or from whence should arise that trea­sure of Saints merits, which the Pope dispenses to redeem souls out of Pur­gatory? So the Pharisees trusted in themselves, that they were righteous; but the Apostle argues it, Gal. 3.21, 23. If there had been a Law gi­ven which could have given life, veri­ly righteousness should have been by the Law. But the Scripture hath concluded all under sin, that the promise by Faith of Jesus Christ, might be given to them that believe. The Scripture hath concluded all under sin, that therefore we might not seek for righteousness in the way of the Law, but in the way of Faith. It is the Apostles peremptory con­clusion, Gal. 2.6. By the works of [Page 11]the Law, shall no flesh be justified. And it is a clear truth: For,

1. Is there any that doth all things that are written in this book, and continues in so doing? It is a pas­sage in the prayer of Solomon, 1 King. 8.46. If they sin against thee (for there is no man that sin­neth not) and thou be angry, &c. If they sin against thee: but lest some should question this, because he speaks it with an if, therefore he brings in this sad parenthesis, There is no man that sins not. Not any man whatsoever, not the most holy, the most righte­ous man. The words are express, Eccles. 7.20. There is not a just man upon earth, that doth good and sinneth not. Though there be just men upon earth, yet no man so just, but some­times he sins. Nor is it the lan­guage of the old Testament, but of the New. J [...]m. 3 2. In many things we offend all. Not in some things, [Page 12]but in many things; not they, but we, and all we; he brings in himself amongst them, though he was a ser­vant of Jesus Christ, and a Minister of the Gospel, 1 Joh. 1.8. If we say, we have no sin, we deceive our selves. And Christ himself hath taught us, When ye pray, say, Our Fa­ther which art in heaven— Forgive us our trespasses. Why doth he teach us to pray daily for the forgivenesse of our sins, but because we are daily committing of new sins? even those that call God father.

2. But suppose we now do all things that are written in this book, and continue in so doing, yet it hath been otherwise. Saith Paul, Before, I was a persecutor, a blasphemer, and injurious. And 1 Cor. 6.11. Such were some of you: Nay not some, but all, Ephes. 2.1, 2, 3. And you hath he quickned, who were dead in trespasses and sins, wherein in time past ye [Page 13]walked according to the course of this world, according to the Prince of the power of the air, the spirit that now worketh in the children of disobedi­ence, among whom also we all had our conversation in times past. Not ye, but we also, and all we. Suppose then we walk at present as Zachary and Elizabeth, in all the Comman­dements and Ordinances of God blameless, yet formerly we have gone astray: and if we look upon time past, we must needs acknow­ledge, we are transgressors of the Law. Now who shall expiate those sins for us, or quit us from that for­mer guilt in the time of our igno­rance, that so we may appear as righ­teous in the sight of God?

3. But suppose we could clear our selves of actual transgression, and say with the young man in the Gospel, we have kept all the Commandements of God from our youth up, yet we [Page 14]know that we are born in sin. Ephes. 2.3. We are by nature the children of wrath even as others. All by nature in the same condition. And why children of wrath, but because born in sin? Job 14.4. Who can bring a clean thing out of an unclean? Not one. Adam begot a son in his own likeness, as for nature, so corruption of nature. Such as the fountain is, such are the streams: therefore sin­full sons, because descended from the loynes of sinful parents. Rom. 5.12. As by one man sin entred into the world, and death by sin: so death pas­sed upon all men, for that all have sin­ned. For that, or in whom: the word is [...], in whom all have sinned.

4. But suppose we could quit our selves of that too, that we could free our selves from all sin both actuall and originall, yet then consider what must necessarily follow. Surely to such a man there would be no need [Page 15]of Christ. Mat. 9.12. They that be whole need not the physitian, but they that be sick. Christ is the great. Phy­sitian of the soul, they that are righ­teous they need not a Christ, only those that are sick, those that are sinners. If any man can be justified by the works of the law, then in vain is it that Christ tasted death for every man; in vain is it that he died for all men. It is not mine, but the Apostles inference, Gal 2.21. If righteousness come by the Law, then Christ is dead in vain. Those that pretend to the righteousness of works, they do what lies in them to make the death and passion of our blessed Saviour in vain and to no purpose. They have no need of him.

5. But suppose that they stood in need, as our adversaries will ac­knowledge it in another way, to me­rit for them, that they may be able to merit for themselves: yet whilest [Page 16]they think to be justified by their works, Christ will have nothing to do with them. Saith our Saviour to the Pharisees, who trusted in them­selves that they were righteous, Mat. 9.13. I came not to call the righte­ous, but sinners to repentance. And Mat. 18.11. The Son of man is come to save that which is lost. And in another place he tels us, That he was not sent, save to the lost sheep of the house of Israel. Till therefore we finde our selves in a lost condition, Christ hath no errand to us. The Apostle shall conclude this point, Gal. 5.4. Christ is become of none effect unto you, whosoever of you are justified by the Law; ye are faln from Grace. The Churches of Galatia were exceeding­ly troubled with these Pharisaical Justiciaries, and indeed his whole Epistle is nothing in a manner but a confutation of such proud and vain boasting: and here he shewes them [Page 17]in few words what the issue of that was, whilest they put confidence in works, though they professed Christ, yet thus indeed they made him of no effect, they inslaved themselves to the bondage of the Law, and so cast themselves out of the estate of Grace.

Beloved, mistake me not, I speak not this to remit your care and zeal of weldoing; God forbid. The Law must still be the rule of your holy walking. Rom. 3.31. Do we make void the Law through faith? God for­bid; yea we establish the Law. And this we pray, Col. 1.10. That ye might walk worthy of the Lord unto all wel­pleasing, being fruitful unto every good work. To this we exhort and charge you, 1 Tim. 6.17. You that are rich in this world, that ye do good, that ye be rich in good works, ready to distribute, willing to commu­nicate, laying up in store for your selves [Page 18]a good foundation for the time to come, that ye may lay hold upon eter­nall life. Thus we presse you fur­ther, Rom. 2.6. God will render to every man according to his works. According to his works, though not for his works, as the meritorious cause. According to our works, so shall be the degree of glory. Thus in the way of thankfulnesse, in the way of obedience, and that you may receive the crown of righteousness, a grea­ter measure and degree of glory, no Papist in the world can more ear­nestly preach works then we do. And it is observed, that in lesse then one hundred years since the Refor­mation, more works of charity have been done in England then in three hundred years before. (Wo is me, that latter times are grown more bar­ren in good works, more fruitful in the works of darkness. But so it was pro­phesied, because iniquity shal abound, the [Page 19]love of many shall wax cold.) Yet when all this is spoken, it is not to merit heaven by so doing. Ephes. 2.8. By grace ye are saved through Faith, and that not of your selves, it is the gift of God: not of works, lest any man should boast. For we are his workman­ship, created in Christ Jesus unto good works, which God hath before ordai­ned that we should walk in them. We are created to good works, yet not saved by them, lest any man should boast. Rom. 4.2. If Abraham were justified by works, he hath whereof to glory. It is not of works therefore, but meerly of free Grace. Rom. 4.4. To him that worketh is the reward reckoned, not of grace, but of debt. And Rom. 11.6. If by Grace, then is it no more of Works: otherwise grace is no more grace. So not to discourage Works, but to take you off from that self-justification in a legal way, [Page 20]and to build your Faith upon the sure foundation. I proceed to

2. The Righteousness of Faith.

This is that true Evangelical Righ­teousness by which we stand justified before God: not the righteousness of Works, but the righteousness of Faith. Rom. 3.20. By the deeds of the Law there shall no flesh be justified in his sight: for by the Law is the knowledge of sin. But now the righ­teousness of God without the Law is manifested, being witnessed by the Law and the Prophets, even the Righteous­ness of God, which is by Faith of Je­sus Christ unto all, and upon all that believe. The righteousness of God without Works, the righteousness of God which is by the Faith of Jesus. There is a remarkable expression, and it is worthy our observation, [Page 21]Rom. 9.30. The Gentiles which fol­lowed not after righteousnesse, have at­tained unto righteousnesse, even the righteousnesse which is of Faith: But Israel which followed after the Law of righteousnesse, hath not attained to the Law of righteousnesse. Wherefore? because they sought it not by Faith, but as it were by the Works of the Law. The Gentiles which sought not after Righteousnesse, they found it; the Israelites which sought after Righte­ousnesse, they found it not: this is a strange mysterie, but the Apo­stle shewes you the meaning of it. The Gentiles sought not righteousnesse in the way of Works, but in the way of Faith; the Israelites sought it not in the way of Faith, but in the way of Works. The more we seek for it in this legall way, the further we are carried from it. Rom. 10.3. They being ignorant of Gods righteousnesse, and going about to establish their own [Page 22]righteousnesse, have not submitted themselves unto the righteousnesse of God. It is not then the righteous­nesse of Works, but the righteous­nesse of Faith which gives us interest in the Promises, and intitles us to this rejoycing. To discover therefore what this Righteousnesse is, I shall shew unto you,

1. That it is the Righteousnesse of Christ; it is not our own righteous­nesse, but Christs righteousnesse. Isa. 45.24, 25. Surely shall one say, In the Lord have I righteousnesse—In the Lord shall all the seed of Israel be justified, and shall glory. Not a righ­teousnesse wrought in us, but a righ­teousnesse wrought for us, not in our selves, but in the Lord. In the Lord have I righteousnesse, and in the Lord shall all Israel be justified. Hence Jer. 23.6. This is his Name whereby he shall be called, THE LORD OVR RIGHTEOUSNES. And as it is the [Page 23]language of the Prophets, so of the Apostles. Hence is it that they call it the Righteousnesse of God. Rom. 3.21. The righteousnesse of God without the Law is manifested. V. 22. The righteousnesse of God which is by the Faith of Jesus. And Phil. 3.9. The righteousnesse which is of God by Faith.

2. That this Righteousnesse of God is received by Faith. So the Apostle there explains it, in Phil. 3.8, 9. I count all things but dung, that I may win Christ, and be found in him, not having mine own righteous­nesse, which is of the Law, but that which is through the Faith of Christ, the righteousnesse which is of God by Faith. By Faith it is that we receive Christ. Joh. 1.12. As many as received him, to them he gave power to become the sons of God, even to as many as be­lieved on his Name. To receive him, and to believe on him is one, and [Page 24]the same. By faith we receive Christ, so by faith we receive the righteous­nesse of Christ. And take notice of the manner how, it is worthy your observation, that you may know the nature of that Faith which justifies.

1. We receive this righteous­nesse into our heads, hence knowing sometimes is set for believing. Joh. 17.3. This is life eternal to know thee—and Jesus Christ whom thou hast sent.

Then 2. We receive this righ­teousnesse into our hearts. As we know it, so we love it. Hence that phrase, Act. 15.9. Purifying their hearts by Faith.

And then 3 We receive this righteousnesse into our lives and con­versations. As we love it, so in some measure we are transformed into it. So the Apostle followes it, Phil. 3.10. That I may know him, and the power of his resurrection, and the fellowship [Page 25]of his sufferings, being made confor­mable to his death. Where there is a receiving of the righteousnesse of Christ by saith, there is a confor­ming to the same likenesse. For you must know, that true faith is not an idle speculative notion of the brain, but a powerful working grace upon the heart. Faith is sometimes recko­ned amongst the gifts of the Spirit, 1 Cor. 12.9. And sometimes it is reckoned amongst the fruits of the Spirit, Gal. 5 22. Faith is sometimes a Gift, and sometimes a Grace. As it is a Gift, so it is speculative and notional; as it is a Grace, so it is powerful and practical. And this at once, if righly understood, easily reconciles St. Pauls conclusion, That a man is justified by Faith without the deeds of the Law, with that of St. James, Ye see then, how that by works a man is justified, and not by faith only. Not by faith which is [Page 26]alone, but by a working Faith. Though works be not the meritori­ous cause in point of justification, but the righteousnesse of Christ recei­ved by faith, yet this faith is working, and it works this righteousnesse, as into our heads, so into our hearts, and into our lives. Though it be not this work of righteousnesse wrought in us that properly justifies, but the righteousnesse of Christ wrought for us, yet true justifying faith thus receives this righteous­nesse.

3. That this Faith thus receiving Christ is accounted unto us for righ­teousnesse. God imputes that righ­teousnesse of Christ to us, if we thus believe. Jam. 2.23. Abraham be­lieved God, and it was imputed unto him for righteousnesse, and he was called the friend of God. That righ­teousnesse whereby Abraham was ju­stified in the sight of God, it was a [Page 27]righteousnesse imputed. Not a Pu­tative righteousnesse, as our Adversa­ries scornfully reproach it, but a reall righteousnesse, the righteousnesse of Christ, yet an imputed righteousnesse. So is that righteousnesse by which we are justified. Rom. 4.23. It was not written for his sake alone, that it was imputed to him: but for us also, to whom it shall be imputed, if we believe on him who raised up Jesus from the dead. We are justified in the same way, and by the same faith, that Abraham was. Gal. 3.6. Even as Abraham believed God, and it was accounted to him for righteousnesse. So it is with us. Vers. 7. They that are of the faith of Abraham, are the children of Abraham. Vers. 9. They which be of the faith, are blessed with faithfull Abraham. What Abraham's faith was, we read, Heb. 11.7. Abra­ham when he was tryed, by faith offer­ed up Isaac, and he that had received [Page 28]the promises, offered up his only be­gotten son, of whom it was said, that in Isaac shall thy seed be called: ac­counting that God was able to raise him up, even from the dead: from whence also he received him in a figure. Did Abraham see no further then this figure? Yes doubtlesse, In this he beheld God sacrificing his own son, on that very mount, where he should have offered Isaac. Isaac was but the Figure, Christ is the Sub­stance. Saith our Saviour, Joh. 8.56. Abraham rejoyced to see my day, and he saw it, and was glad. And so all the Patriarchs, 1 Cor. 10.4. They all did drink of the same spiritual drink, for they drank of that rock that follow­ed them, and that rock was Christ. They of that rock that followed them, as we of that rock that is gone be­fore us. Abraham saw Christ with the eye of Faith, and believed on him, and testified his faith by his [Page 29]works, faith working by love, saith God, Gen. 22.12. Now I know thou lovest me, seeing thou hast not with­held thy son, thine only son from me. And this faith was counted unto him for righteousnesse.

Thus may you see what that righ­teousnesse is by which we stand justifi­ed in the sight of God. It is not the righteousnesse of Works, that exact unsinning obedience to the whole Law of God; but it is the righte­ousnesse of Faith, the righteousnesse of Christ received by faith, which is accounted unto us for righteousnesse. And thus you may easily resolve the Riddle, How a man may be righte­ous, and yet a sinner. Though a sin­ner in himself, in relation to the righ­teousnesse of Works, yet without sin in Christ, in relation to the righte­ousnesse of Faith, the righteousnesse of Christ through faith imputed un­to us for righteousnesse. And this [Page 30]is that righteousnesse which intitles us to all the promises, and gives us an interest in this joy of Saints. 1 Pet. 1.8. Believing ye rejoyce with joy unspeakable, and full of glory.

But because this is a point of such high concernment, for the further clearing of it, a question must be here propounded,

How a man may be justified by the righteousnesse of another?

This is indeed the dark side of the cloud, not to be discern'd with the eye of sense or reason. Consult we with the sacred Oracles, which cannot deceive us. Rom. 4.5, 6. To him that worketh not, but believeth on him that justifieth the ungodly; his faith is counted for righteousnesse. Even as David also describeth the blessednesse of the man, unto whom God imputeth righteousnesse without works. There is an imputed righteousnesse, a righ­teousnesse without works. And if [Page 31]we believe on him, there is one, who justifies the ungodly, and our faith is counted unto us for righteousnesse. For the better understanding of this take notice,

1. That Christ is become our Surety. Heb. 7.22. He was made surety of a better Testament. Now as the surety makes the debt his own, so our sins are Christs. Such was his singular love toward us, that he was content to take all our sins upon himself. 1 Pet. 2.24. He bare our sins in his own body on the tree. It was love indeed. A man void of understanding becometh surety for his friend, saith Solomon, And he that be­comes a surety is insnared in the words of his own mouth. Christ was con­tent thus to become a fool, thus to be taken, thus to be insnared, to be­come our surety. As once Rebecca to her son, On me be the curse my son, so Christ here, On me be the guilt of [Page 32]sin. Or as Paul to Philemon, in be­half of Onesimus, If he have wronged thee, or if he owe thee any thing, set it on my score, I will repay it; I Paul have written it with mine own hand: So Christ delivers his Epistle to the Father, not under hand and seal, but confirmed in his own bloud, and he takes all our sins upon him­self, and writes them to his own ac­count, as no longer ours, but his own.

2. That God was content to ac­cept him as our surety. Here is no wrong to parties, as Christ was con­tent to undertake all for us, so is God pleased to lay all our sins upon his shoulders. Isa. 53.6. The Lord hath laid upon him the iniquity of us all. The Lord against whom the sin was committed, he was contented to quit us, and to put all upon Christs score, so to receive the satisfaction at his hands. Saith Christ, when the [Page 33]souldiers came to apprehend him, If ye seek me, then let these men go. Christ was content to be apprehended, that we might be set at liberty: and God was well pleas'd with this dismission. So he hath put our sins upon Christs account.

3. That Christ as our surety hath discharg'd the debt. And a debt must not be twice paid, that stands not with Gods justice. Christ hath suffered for us, Dan. 9.26. After threescore and two weeks shall Messiah be cut off, but not for himself. Not for himself, but us. By the way take we notice, It was not properly Christs active obedience (as some think) by which we are made righteous, for if that had been accounted unto us for righteousnesse, it being a spotlesse and a perfect righteousnesse, there had been no need of his death and passion. I speak not this to create a controver­sie, but to shew you, If not the active [Page 34]obedience of our blessed Saviour, then much lesse our own. I confesse it was necessary, to give way to his passion, that it might be a satisfaction: for had he been a sinner, he could not have been a sacrifice for sin, but first he must have satisfied for himself. Yet it is his bloud which redeems us from our sins, 1 Pet. 1.18. Ye were not redeemed with corruptible things, as silver and gold—but with the preci­ous bloud of Christ. It is his bloud, the bloud of him (too scornfully re­proached by some) who dyed at Je­rusalem, (though they make it but a figure, and so shew themselves in the number of those damnable Hereticks, 2 Pet. 2.1. Even denying the Lord that bought them. Yet) Col. 1.19, 20. It pleased the father that in him should all fulnesse dwell, and (having made peace through the bloud of his Crosse) by him to reconcile all things to him­self. By his Bloud upon the crosse [Page 35]we are reconciled, and our peace is made; by that bloud which was once shed, and but once (we need not a second sacrifice, that unbloudy sa­crifice in the Masse for that purpose) Heb. 10.12. This man after he had offered one sacrifice for sins for ever, sat down on the right hand of God. And vers. 14. By one offering he hath perfected for ever them that are san­ctified. The bloud of this sacrifice, thus once offered on the Crosse at Je­rusalem, is that which wipes off the score, 1 Joh. 1.7. The bloud of Christ cleanseth from all sin.

4. And ex abundanti, That God will no more lay our sins unto our charge: Isai. 38.17. Thou hast cast all my sins behinde thy back. So hath he blotted them out of his remem­brance, Isai. 43.25. I, even I am he, that blotteth out thy transgression, for my own names sake, and will not re­member thy sins. He crosses the book, [Page 36]and not only so, for that still is a Me­morandum, though the debt be paid, but he quite blots it out, that it may never be remembred any more. And this is that, which, if understood, clearly resolves the Riddle, and dis­solves the cloud. It is indeed the mar­row of the Gospell, 2 Cor. 5.19. God was in Christ reconciling the world unto himself, not imputing their tres­passes unto them. And herein consists the happinesse of the Saints on earth, not that they have no sin, but that God will not lay it to their charge. Psal. 32.1. Blessed is he whose trans­gression is forgiven, and whose sin is covered: blessed is the man to whom the Lord imputeth not iniquity.

Thus I have shewed you, that it is not the righteousness of Works, for by the works of the Law shall no flesh be justified: but it is the righ­teousnesse of Faith, the righteousness of Christ imputed, Rom. 4.11. [Page 37]Abraham received the sign of circum­cision, a seal of the righteousnesse of Faith, which he had being yet uncir­cumcised; that he might be the fa­ther of all them that believe, though they be not circumcised, that righteous­nesse might be imputed to them also. And for the clearing of this, you hear, how Christ is become our surety, He bare our sins; that God is willing to receive the satisfaction at his hands, He hath laid upon him the iniquity of us all; That Christ hath discharg'd our debt, He died for us; and that God will not lay our sins un­to our charge; Thus then we appear as righteous in the sight of God.

Beloved, I have stood the longer on this point, as on the one hand, to fill your hearts with peace and joy in believing, that I might send you away, as Philip did the Ethiopian Eunuch, rejoycing on your way; or [Page 38]as the shepherds, glorifying and prai­sing God for the things that ye have heard: so on the other hand, to con­vince gainsayers, whilest they upbraid us, that we leave the people in their sins, and deny the perfection of the Saints, and devest them of all righ­teousnesse. Though we deny the righteousnesse of works, the leaven of the Scribes and Pharises; yet do we not shew you a righteousnesse of Faith? Nay, a more absolute and per­fect righteousnesse then any they dream on? Suppose they should keep the Law, as they vainly boast, yet here's a righteousnesse beyond it, a righteousnesse beyond that of Adam in the state of Innocency, nay beyond that of Angels, it is the righteousness of God. 2 Cor. 5.21. He hath made him to be sin for us, who knew no sin, that we might be made the righteous­nesse of God in him. Not in our [Page 39]selves, but in Christ; not righteous, but righteousnesse it self, even the righteousnesse of God in him.

The Righteousnesse of God.

1. Therefore the most absolute, exact, and perfect righteousnesse that can be imagined. The righteousnesse which they speak on, suppose it were as big as they boast, yet it is but the righteousnesse of the creature, and it hath its blemishes: but this is the righteousnesse of God, therefore without spot, and without blemish. Hence we read those high expressi­ons, Cant. 4.7. Thou art all fair my love, there is no spot in thee. And as the Spouse in the Old Testament, so the Church in the New, Ephes. 5.27. That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish.

[Page 40]2. Therefore an unchangeable righ­teousnesse. The righteousnesse of the creature is as the early dew, which soon vanisheth. Adam, first in an estate of innocency, but he fell away; and the Angels kept not their first estate, but left their own habitation, and therefore, saith St. Jude, they are reserved in everlasting chains un­der darknesse to the judgement of the great day. But, Mal. 3.6. I am the Lord, I change not. And as is him­self, so is his righteousnesse, unchange­able. Dan. 9.24. Seventy weeks are determined upon the people, and upon the holy city, to finish transgression, and to make an end of sin, and to make re­conciliation for iniquity, and to bring in everlasting righteousnesse. It must needs be unchangeable, because ever­lasting. This then is a sure rock, that will never fail us. Hence the Apo­stles triumph, Rom. 8.33. Who shall lay any thing to the charge of [Page 41]Gods elect? It is God that justifieth. Who shall condemn? It is Christ that died.

3. Therefore a most acceptable and wel-pleasing righteousnesse. God must needs own himself, the righteousnesse which is of God. Mat. 3.17. This is my beloved son, in whom I am well pleased. Not with whom, but in whom: the meaning is, that God in Christ is well pleased with us also. Ephes. 5.2. He hath given himself for us, an offering and a sacrifice to God, for a sweet smelling savour. When Jacob appeared before his father in the garments of his brother Esau, See, saith Isaac, the smell of my son is as the smell of a field which the Lord hath blessed: so when we appear in the righteousnesse of Christ, those white robes of our elder brother, then we are unto God indeed a sweet savour in Christ Jesus. Righteous­nesse belongeth unto thee, saith Da­niel, [Page 42] but to us confusion: and Da­niel found favour in Gods sight. The more that we take shame and con­fusion to our selves, the more we give God the glory of his righteousnesse: and the more that we give him the glory of his righteousnesse, the more shall we finde favour in the sight of God. So not to denude the people, but to cloathe them with that abso­lute and perfect righteousnesse, that everlasting and unchangeable righte­ousnesse, that acceptable and wel-pleasing righteousnesse, the righteous­nesse of God which is my faith.

But to give it yet a further vindica­on from the standers of our foul-mouth'd Adversaries, take notice,

The righteousnesse of Faith is no Doctrine of Licentiousnesse.

This Doctrine doth not open a door to profanenesse: but on the contrary, 1 Joh. 2.1. These things write I unto you, that ye sin not. This [Page 43]is the ingagement on our souls. If any man sin, we have an Advocate with the Father, Jesus Christ the righte­ous, and he is the propitiation for our sins. These words are recorded for us, not to harden, but to melt our hearts, These things, saith St. John, write I unto you that ye sin not. When Saul saw the goodnesse of David in sparing his life, he lift up his voice and wept. It is impossible for a man to believe that God hath done all this for him, impossible I say, truly and indeed to believe this, that God hath wrought such a righteousnesse for us, but it must needs melt us into god­ly sorrow, that ever we should sin against so good a God. It is the strongest tye that can be laid upon any rationall and ingenuous spirit. This is the true Evangelical way, Rom. 4.2. Know ye not, that the goodnesse of God leads you to repentance? This is Gods way, Hos. 11.4. I drew them [Page 44]with cords of a man, with bands of love: and I was to them as they that take off the yoke on their jawes, and I laid meat unto them. These are as cords and bands, as the strongest cords, beyond those of Philistims; Samson himself cannot break these bands, if once they be laid on indeed. 1 Joh. 3.3. Every man that hath this hope in him, purifieth himself, even as he is pure. And it must need be thus, if we consider,

1. The end of that great work by which our righteousnesse is wrought. What was his purpose in it? Luk. 1.74. He hath delivered us out of the hands of our enemies, that we might serve him without fear, in holi­nesse and righteousnesse before him all our daies. This was his end, there­fore was it he delivered us, that we might serve him, as in righteousnesse, so in the truth of holinesse. Thus Tit. 2.14. He gave himself for us, [Page 45]that he might redeem us from all ini­quity, and purifie unto himself a pecu­liar people, zealous of good works. He gave himself for us, as to redeem us from our sins, to justifie us; so to purifie us to himself, to sanctifie us; that so we might be a special, a pecu­liar people, separated from the world, a people zealous of good works. Shall I give you a third Scripture? And therefore is it that I multiply, be­cause I would have you to take notice of it. Col. 1.21.23. You that were sometimes alienated, and enemies in your minde by wicked works, yet now hath he reconciled, in the body of his flesh through death, to present you ho­ly, and unblamable, and unreprovable in his sight. Therefore was it that he took flesh upon him, therefore was it that he suffered death, this was his end, as to reconcile us unto God, so that we might be holy, and un­blamable, and unreprovable in the [Page 46]sight of God. And now do but se­riously consider this. Hath Christ thus suffered for us, and will he be disappointed of that for which he suf­fered? or do we think that we shall have our end of Christ, and that Christ will lose his end of us? That we shall be made the righteousnesse of God in him, yet still continue in our wickednesse? Be not deceived, you cannot thus disappoint him of his purpose: conclude rather that you have no portion in his death.

2. The nature of that faith by which we receive this righteousnesse. True faith, as I told you, is not an idle speculative notion of the brain; but a powerfull working grace upon the heart. Act. 15.9. Purifying their hearts by faith. Those that pre­tend to faith, and have not their hearts in some measure purified, they do but flatter themselves with a meer fancy, and a vain presumption. It is [Page 47]but a counterfeit, a false faith; Faith without Works is dead, saith St. James: and St. Paul tels us, that faith work­eth by love: As faith without works is but a dead faith, so works without love they are but dead works. Though I give all my goods unto the poor, and have not charity, I am no­thing. Now faith it begets love; and the more we believe that God hath done all this for us, the more it inflames our heart with the love of God. And love is of a constrai­ning nature, it sets a man upon work indeed. David's three Worthies will adventure through the whole host of the Philistims to fetch water from the well at Bethlehem, out of their love to David. And St. Paul commends the Macedonians, that to their pow­er, yea and beyond their power, they were willing of themselves. As St. James, therefore Show me, O man, thy faith by thy works. So true faith [Page 48]is no invisible grace, but a grace which may be seen, seen by its works. Such is the faith by which we ob­tain the blessing. When Isaac blessed his son Jacob, he cals to him, Come near I pray thee, that I may feel thee, my son, whether thou be my very son Esau, or not. He would not blesse him by the voice, but he will feel and handle him, whether his hands be the hands of Esau: so God will not blesse us by the voice, because we say that we believe, but he will feel and han­dle us, whether our hands be the hands of faith, hands that work the works of faith. And take further notice, that true faith it hath two hands, as with the one it holds up­ward, and layes hold upon the righte­ousnesse of Christ for justification; so with the other it works downward, and conveys this righteousnesse into the head, and into the heart, and into the life for sanctification. Those that [Page 49]flatter themselves with a good faith to God-ward, and yet without works, they do but prophesie to themselves a lie, a false vision, and a divination, and a thing of nought, the deceit of their own heart. It is but a counter­feit, a false faith, and receives but a counterfeit, a false righteousnesse, not the righteousnesse of God which is by the faith of Jesus.

3. The nature of God, whose righ­teousnesse this is. Where the righ­teousnesse of God is, there must needs be a change; for will God cast pearls before swine, or give holy things to dogs? Will he put this new wine into old bottles, or these holy things into unclean vessels? No, but first he gives us a new heart, and creates in us a right spirit. For what fellowship hath righteousnesse with unrighteousnesse? Where the righ­teousnesse of God is, it transformes [Page 50]us in some measure into its own like­nesse. 2 Cor. 3.18. We all, with open face, beholding, as in a glasse, the glory of the Lord, are changed into the same image from glory to glory, even as by the spirit of the Lord. You have seen the glory of the Lord, the glory of his righteousnesse. We all, and with open face, if the God of this world hath not blinded our eyes, behold, though but as in a glasse, on- w^th an eye of faith, yet thus beholding it hath wrought a change, and into the same likenesse, so will it transform us from glory to glory, from the glory of grace here, to that glorie of glo­ries in the highest heavens. But thus there is a work of the Spirit here, here it begins the change, and we are changed into the same image. When the Sun comes in at the window, it inlightens the room: so when the Sun of righteousnesse shines into a [Page 51]soul, the beams of that righteousnesse must needs reflect upon that soul. When Moses had been talking with God, we read, that his face shined: So is it impossible that we should have to do with this righteousness of God, but the splendor of it will, in some mea­sure, put upon our hearts the beau­ties of holinesse. It must needs be thus. The Apostle followes it with a [...], much more. Heb. 9.13. If the bloud of buls and of Goats, and the ashes of an heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the Bloud of Christ, who through the eter­nall Spirit offered himself without spot to God, purge your consciences from dead works, to serve the living God? If there was any thing in those out­ward shadowes, how much more in the bloud of Jesus? If they purified the flesh, how much more shall this purge your consciences? If there be [Page 52]not this purging work upon your souls, never speak of this righteous­nesse of God received by the faith of Jesus.

Thus you see, though we be not justified by works, but by the righ­teousnesse of God which is by faith, yet doth it not loosen the rains to profane liberty, but rather layes weight upon us; and works as natu­rally flow from it, as the stream from the fountain. It is the end of our redemption, that we might be a peo­ple zealous of good works: it is the nature of true faith, it cannot lie idle, but it works by love: and the righ­teousnesse of God transforms us in some measure into the same likenesse. And thus we know that we have ti­tle to the promises, and an interest in the seed-time of light here, and that harvest of joy hereafter.

An Exhortation, to walk in this Righteousnesse.

For conclusion therefore, you that profess the faith, not the righte­ousness of works, but the righte­ousnesse of God which is by Faith, remember there is one thing neces­sary, one thing in comparison of which all other things are but as losse, as nothing, nay as dung, worse then nothing: It is that of the Apo­stle, that I may win Christ, and be found in him, not having mine own righteousnesse which is of the Law, but that which is through the faith of Christ. Labour, O labour for this righteousnesse, that ye may get it, first into your heads, that ye may know it; then into your hearts, that ye may love it; then into your lives, that ye may shew forth the power of it, as the Apostle followes it, Phil. 3.10. [Page 54] That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made confor­mable to his death: So that the life of Jesus might be manifested in our mor­tal bodies. O let your conversation be as becomes the Gospel. Do not, O do not cause the Adversary to re­proach. It is the lewdness of your lives, that casts the reproach upon this Doctrine. O let not the name of God and his doctrine be evill spoken on through your vain conversation. As ye have received this righteous­ness of Christ, so walk as those that are arrayed in these long white robes. Get into the number of the righteous. Beloved, I know that ye desire it, at least when you come to die; I know there is none in this congregation but could wish with Balaam, Num. 23.10. O let me die the death of the righte­ous, and let my last end be like his. And if we desire it at our deaths, [Page 55]why should not we endevour it in our lives? What a folly is it, nay do but consider seriously, what a de­sperate madness, that we should desire this so seriously at our end, and yet never look after it till we come to die; that this should be the first, the chief in our desires, and yet the least, the last in our endevours? Nay whilest thus we cast off the care of Christ, and of his righteousness in our health, is it not just with him, so to cast off the care of us when we lie upon our beds of languishing? Go cry unto the gods whom ye have chosen, let them deliver you now in the time of your tribulation. Whilest we disown him in our lives, have we not just cause to fear, that so he will disown us at our deaths? Depart from me, ye workers of iniquity, verily I know you not. If there be yet a profane heart in this congregation, Oh do not de­ceive your selves with the righteous­ness [Page 56]of your faith, nor flatter your selves with the hopes of joy. As Pe­ter to Simon Magus, I perceive thou art yet in the gall of bitternesse, and in the bond of iniquity, and hast neither part nor lot in this matter, for thy heart is not right in the sight of God. Repent therefore of thy wickednesse, and pray God, if perhaps the thoughts of thine heart may be forgiven thee. This is a messe provided only for a Benjamin. Rejoyce ye righteous.

Beloved, we have now found out the righteous man. I have been long in this discovery. So it concerns us. A wise builder will be carefull to lay his foundation firm. And a steward must be faithfull to give every man his own portion. So here, lest on the one hand, we should take the childrens bread, and give it unto dogs: or on the other hand, lest we should with­hold bread from the children. Ha­ving therefore thus clear'd the way, [Page 57]now we may more cheerfully pro­ceed to

The joy of the Righteous.

Be glad in the Lord, and rejoyce ye righteous, and shout for joy all ye that are upright in heart. In these words we finde a Trinity in Unity, a trinity of expressions in an unity of sense. Be glad, and rejoyce, and shout for joy, all to set forth the greatnesse of the joy of these happy men. Yet here, not only to word it to the ear, but to lay it open to the eye, let us look about us. Where can we fix our eye, but we finde matter of the greatest joy? I shall now give the reasons of it.

1. While we look above us.

God is our father: and have ye not here Homers Iliads in a nut-shel? Heaven in a word? 2 Cor. 6.18. I will be a father unto you, and ye shall be me sons and daughters, saith the [Page 58]Lord God Almighty. Is not here mat­ter of great joy? How did it raise the spirit of David, when Saul had given him his daughter! Seemeth it a small thing unto you to be the son-in-law of a King? But then 1 Joh. 3.1. Be­hold what manner of love the Father hath bestowed on us, that we should be called the sons of God. But farther, as God is our Father, so Christ is our Saviour. The birth of Christ is glad tidings of great joy: so it was sung by a whole quire of Angels. O ye that are highly favoured, climb up into the Sycomore-tree. Do ye not hear his voice? and it is sweet. This day is salvation come unto thy house. Lord now lettest thou thy servant de­part in peace, saith old Simeon, for mine eyes have seen thy salvation. And the blessed Virgin, My soul doth magnifie the Lord, and my spirit hath rejoyced in God my Saviour. So the Ethiopian Eunuch, when he had got [Page 59]but a glimpse of Christ, he went on his way rejoycing. Nay, 1 Pet. 1.8. Whom having not seen, ye love; in whom though ye see him not, yet belie­ving ye rejoyce, even with joy un­speakable and glorious. But yet fur­ther, as Christ is our Saviour, so the Holy Ghost our Comforter, Joh. 14.16. I will pray unto the Father, and he shall give you another Comforter, that he may abide with you for ever: even the spirit of truth, whom the world cannot receive—but ye know him. Do we not finde the comforts of this Spirit confirming the Adopti­on of the Father? He hath given us the earnest of the Spirit, even the Spirit of Adoption, whereby we cry Abba, Father. So sealing the redem­ption of the Son. Oh grieve not the Spirit, by which ye are sealed unto the day of redemption. And now do not your hearts leap for joy, whilest thus you behold God your Father, [Page 60]Christ your Saviour, and the Holy Ghost your Comforter, the whole Trinity of Persons in the unity of your consolation. Perhaps the world frowns upon you. And what a poor thing was that of Haman, so to vex and fret himself for want of the knee of Mordecai, when he had the favour of the King himself? But then what a pitifull thing is this in us, to vex and torment our selves at the frowns of men, whilest we have the love and favour of the Lord himself? Why art thou cast down, Oh my soul? As once Elcanah to his wife, Am I not better to thee then ten sons? So is not the love of God better to us then ten thousand worlds? Psal. 4.6. Lord, lift thou up the light of thy counte­nance upon us. This puts gladnesse in the heart, more then in the time that corn, and wine, and oyle increaseth. Oh ye Favourites of heaven, be not awanting to your selves. If Haman [Page 61]had cause to pride himself in the fa­vour of Ahasuerus that great King of Assyria: how much more may it cheer up your spirits that ye have the favour of God, the great God of hea­ven? Rejoyce ye Righteous.

2. Whilest we look below us.

Behold the Pit, that bottomless pit. Are you not affrighted with the horror of it, such a fearfull pit? So think upon that place of darknesse, that blacknesse of darknesse. Oh how comfortlesse, how frightful; to be re­served in everlasting chains under darknesse! with the prince of dark­nesse! And think upon those chains, those everlasting chains. Ah wofull eternity! Were it on a bed of down, if chain'd upon that bed, how weari­some? but there bound for ever, Oh what heart is able to conceive the horror of this word for ever! Nay yet worse, Go ye cursed into everla­sting fire. Do not your sinews shrink [Page 62]to think upon this fire, this everla­sting fire? Oh how afflictive and tormenting, if but a minute in it? How mercilesse and cruell is the fire above all other clements? but then to be thrown into those unquench­able flames, the fire that shall never go out—who can dwell with everla­sting burnings? But yet further, Go ye cursed into everlasting fire, prepared for the Devill and his Angels. Lord have mercy upon me, saith the woman in the Gospell, for my daughter is grievously tormented with a Devill. But one Devill, yet grievously tor­mented; and it was her daughter, yet Lord have mercy upon me. Do not your ears tingle, and your hearts tremble, to think of that heavie doom, when sentenc'd amongst all those hellish Fiends, those infernal Furies, amongst all the Devils in that pit of darknesse, in those everlasting burnings, and for ever and ever? [Page 63]Oh what ghastly looks, what fear­full howlings, and what hideous yel­lings? Then shall be weeping and gnashing of teeth indeed. Take yet another sight, Isa. 5.14. Hell hath inlarged her mouth wide, and their glory, and their multitude, and their pomp, and he that rejoyceth, shall de­scend into it. He that now rejoyceth in his pomp and glory, and with all his multitude, for hells mouth is wide. Mat. 7.13. Wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat. But strait is the gate, and narrow is the way which leadeth un­to life, and few there be that finde it. Beloved, here is our rejoycing, that we are not in the number of those many, but in the number of these few, that we are prepared for life, and delivered from that sad destruction. Rom. 8.1. There is no condemnation to them that are in Christ. So no pit, [Page 64]nor darknesse, nor fire, nor Devill to torment them. Luk. 1.74. He hath delivered us out of the hand of our enemies, that we might serve him without fear. We are delivered from them: and the more we consider the horror of that bottomlesse pit, that blacknesse of darknesse, that un­quenchable fire; the more we con­sider those fearful howlings, and those hideous yellings with the Devil and his Angels, the greater is our joy: especially whilest we take notice of the multitudes that go down to hell. That so many millions are devoured in that pit, and that we are delivered where so few escape; the more they are, the more cause we have to rejoyce in that great deliverance. As the Israelites whilest they stood safe upon the shore, and beheld the drowning of the Egyptians in the sea: or as they when delivered from the bloudy plot of that cruel Haman, whereso­ever [Page 65]the word came, the Jewes they had light and gladnesse, a feast and a good day. If they for a deliverance from that which kils the body, how much more we for a deliverance from that which casts both soul and body into hell? The greater the delive­rance is, the more is our joy. Rejoyce ye Righteous.

3 Whilest we look without us.

Whilest we behold the glory of the heavens above us, the riches of the earth below us, that variety of all creatures round about us. Psal. 8.3. When I consider the heavens, the work of thy fingers, the Moon, and the Stars which thou hast ordained. What is man that thou art mindfull of him? or the son of man, that thou visitest him. —Thou hast given him dominion over the works of thy hands: thou hast put all things under his feet, all sheep and oxen, yea and the beasts of the field, the fowls of the air, [Page 66]and the fish of the the sea, and what­soever passeth through the paths of the sea. All things to serve Man, that goodly canopy of heaven that covers us, so bespangled with varie­ty of stars: that rich green mantle of the earth that supports us, so bestud­ded with variety of plants; those vast dominions both of air and wa­ter, so peopled with an infinite varie­ty of creatures, not only for mans ne­cessity but his recreation and delight; All under mans command. So in their first creation. Gen. 1.26. Let us make man in our own image, after our own likenesse: and let him have dominion over the fish of the sea, and over the fowle of the air, and over the cattell, and over all the earth, and over every creeping thing that creep­eth upon the earth. It is true indeed, man by his fall, as he hath defaced Gods image, so hath he forfeited his rule. But here is the joy of Saints, [Page 67]Christ hath renew'd their title. 1 Cor. 3.21. All things are yours, whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things pre­sent, or things to come; all are yours, and ye are Christs, and Christ is Gods. All are yours, ye are the heirs of God, and joynt heirs with Christ, who is heir of all things. And is not here matter of great joy? We see the men of the world how they rejoyce when they have gotten but a little, but a very little in comparison of the whole world: when Alcibiades view­ed his Kingdoms in a Map, they seem­ed but as the prick of a pin in com­parison of the Globe. But the whole world is yours. As Paul in another case, If any man have cause to glory, I much more. O ye that are highly favoured, be not awanting to your selves. Are ye in distresse, in necessi­ties, in wants? Do ye murmur, and complain? It is because your eyes [Page 68]are held, as Elisha's servant, Behold the mountain is full of horses of fire, and chariots of fire round about Elisha. You have the wealth of the whole world about you. All's yours. Do ye want something, as ye think? but ye want nothing, as God thinks. Though ye have it not in your own hands, yet is it in his hands who knowes what is better for you, then you do your selves. Every man is not an Abraham, fit to be exceeding rich. And what good doth a long garment, on the back of a little child? you have his word, Psal. 34.10. The Lions lack and suffer hunger, but they that fear the Lord shall want no good thing. The Lion is a beast of prey, he can feed upon dead carkasses, whilest others perish in the famine: yet sooner shall the Lion lack, then they that fear the Lord any thing which may be for Gods glory or their good. Do we not see a Daniel [Page 69]as fair and as well liking with his pulse and water, as those that feed at the Kings table? So God suites a portion to their mindes, and they are con­tent with what they have. They de­sire no more. And here's a wealth beyond that of Alexander. Who so rich as he that hath as much as he de­sires? Godlinesse with contentment is great gain. Without ifs or ands, it is so, it is gain, gain with a witnesse, great gain. Nay more, what can you desire more? here's gain with con­tentment. O ye covetous muck­worms, ye that still feed upon the earth, that toyle, and sweat, and vex, and fret, rising up betimes, going late to bed, eating the bread of care­fulnesse, scarce giving rest unto your bodies, nor yet peace to your own souls, that cousen and defraud your brethren, that grinde and oppresse your poor neighbours, that make ship­wrack of faith and a good conscience, [Page 70]because you will be rich, what needs all this adoe? Why will ye go to the Devil for it? He may shew you in­deed, as he did our Saviour, All the Kingdomes of the word, and the glory of them; so doubtlesse he will flatter you with hopes, All these will I give thee, if thou wilt fall down and wor­ship me. Alas, he doth but feed you with the winde. He can bestow no­thing without Gods permission. They are none of his to give. How­ever, this is but about. Here is the way, a ready, a compendious way, Mat. 6.33. First seek the Kingdom of heaven, and the righteousnesse thereof, and all other things shall be added un­to you. O ye that are greatly beloved, ye are in this way, so ye injoy con­tentment, knowing that if more were better for you, God would bestow it on you, so far as may be for your good, all things are yours. And if others rejoyce, when their corn, and [Page 71]wine, and oyle increaseth, how much more may ye that enjoy this fulnesse? Rejoyce ye righteous.

4. Whilest we look within us.

Though we have lesse abroad, yet we have enough at home. We have God within us. 1 Cor. 14.25. God is in you of a truth. We have Christ within us, 2 Cor. 13 5. Know ye not that Jesus Christ is in you, except ye be reprobates? We have the Spi­rit within us, 2 Tim. 1.14. That good thing which was committed unto thee, keep, by the holy Ghost which dwelleth in us. And is not here matter of re­joycing? How can that soul but be very merry, (if not a stranger to its own happinesse) that entertains such Guests? But further take we notice of the manner of Gods dwelling in us. It is not according to his Essence only, for so he is in all places. Do not I fill heaven and earth, saith the Lord? Nor yet according to his [Page 72]Power, for so he is in all his creatures. In him we live, and move, and have our being. But God is in us according to the working of his grace and fa­vour, informing, reforming, trans­forming us into his own likenesse. Consider that treasure of gifts which he hath bestowed upon us, those un­searchable riches of his grace, those fruits of the Spirit, love, joy, peace, long-suffering, gentlenesse, goodnesse, faith, meeknesse, temperance: saith our Saviour to his Disciples, In pa­tience possesse your souls. Though you have little else, yet ye have pa­tience in you, and when things are at the worst, yet in that ye may still possesse and injoy your selves. Be­sides you have faith within you, and that is a good portion, a sufficient living of it self. Hab. 2.4. The just man shall live by his faith. But above all remember, you have the love of God within you, Rom. 5.5. The love [Page 73]of God shed abroad in your hearts. And is not that joy enough? Cant. 1.2. Let him kisse me with the kisses of his mouth, for thy love is better then wine. O ye that are the Favourites of the King of Saints, cheer up your spirits, you have that within you sufficient to make you happy, were you as poor as Job upon the dunghill. Oh do not live besides your wealth. Others may flatter themselves with their abundance, as the Angel of the Church of Laodicea, Thou sayest I am rich, and increased with goods, and stand in need of nothing: and know­est not that thou art poor, and mise­rable, and blinde, and naked, and hast nothing. Alas, poor, miserable, blinde, deceived creatures, lean em­pty, and poor starved souls. But these have it. Ye have that within you which crowns you the happy men, Felices nimium bona si sua nôrint, did ye but know your own happinesse. [Page 74]And are not your spirits as yet up? Why what is it that still troubles you? Alas my sins! But love covers all. Jer. 50.20. In those dates shall the iniquity of Israel be sought for, and there shall be none: and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. There shall be none, God himself findes none: not that God is blinde, that he sees not what we see: but he gives you the meaning in the lat­ter clause, he sees none unpardoned, none that shall be imputed, none that shall be laid unto our charge. Rom. 5.11. We joy in God, through our Lord Jesus Christ, by whom we have received the atonement. The cloud's now removed, can you yet see your wealth? I shall give you heaven in a word. Luk. 17.20. The Kingdome of heaven is in you. And what's that? Rom. 14.17. The Kingdome of heaven is righteousnesse, peace, [Page 75]and joy in the holy Ghost. O do not rob your selves of any part of your own happinesse, but as you have a righteousnesse within you, so adde to your righteousnesse peace, and to your peace joy. Rejoyce ye Righte­ous.

5. Whilest we look upon the right hand.

Whilest we sit under the sunshine of Gods favours, and that all things go well with us. Whilest we look up­on the mercies God bestowed upon us, be they lesse, or more. We see the men of the world how glad they are, when their corn, and wine, and oyl increaseth. The righteous live as merrily as they do, and have bet­ter reason for rejoycing then they have; more solid and true joy in the least mercy they receive, then others in a great abundance: Psal. 37.16. A little that a righteous man hath, is better then the riches of many wicked. [Page 76]Their little is better then anothers much, better then their riches, then the riches not of one, but many, nay put all together. Though their fare be not so delicate, nor their cloathes so gay, nor their bed so soft, yet they eat their bread with more delight, and take their sleeps with more sweet refreshment, and enjoy the mercies God bestowes upon them, with more comfort and content then others can. And the reason's evident.

1. Because they draw their wealth from the head of the well, the spring, Dulcius ex ipso fonte, and there the water drinks more sweet­ly. Whilest others drink only in the channell, receive their blessings from the hand of fortune, or perhaps they sacrifice to their own net, as if by them their portion were made fat; these they receive them from the hand of God, the fountain of mercies. As once Jacob to his brother Esau, These are [Page 77]the children which God hath graci­ously given to thy servant.

2. Because they receive these mercies as pledges of Gods love and kindnesse towards them. Whilest others feed upon the husk, satisfie themselves in those poor injoyments, and look no further then the crea­ture; these feed upon the kernell, they feast themselves upon God in the holy injoyments, they see his mercy and goodnesse in thus provi­ding for them. And this affords a sweet refreshment to their souls, in­finitely beyond all their creature-com­forts, whilest thus they injoy God in the creatures, and receive them as love-tokens. This beyond all, saith David, In the multitude of my thoughts, thy comforts they delight my soul.

3. Because they have right in these injoyments. Others indeed in­joy them by a common providence: [Page 78]I will not say, as some, that they are usurpers. God gives them their portion in this life. The eyes of all wait upon him, and he gives them their meat in due season. But these have a more special interest, Christ hath purchased a more speciall title and right for them. And surely that man lives more comfortably, that lives purely on his own. Saith Paul, Let no man glory in man, for all things are yours.

4. Because they have the right use of these injoyments, whilest others are worse for them, Eccles. 5.13. There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof, to their hurt. As a sword in a mad mans hand, so they endanger themselves with them: or at the best, they do but gather for themselves; they live to themselves, till they lose both themselves, and that which they have gathered. Thou [Page 79]fool, this night shall thy soul be taken from thee, and then whose shall these things be? But the righteous, they make themselves friends of that un­righteous Mammon; they lay up for themselves treasures in heaven; If rich in this world, they are rich in good works, ready to distribute, wil­ling to communicate, laying up for themselves a good foundation for the time to come, that they may lay hold upon eternall life. What a world of difference there is between that man who hath the right use of his estate, and him that wants it? How comfortable is the life of the one beyond the other?

5. Because their happinesse doth not depend upon these outward bles­sings. They may take pleasure in them for a time, as the scholar takes pleasure in his meat, but findes a bet­ter relish at his book, so they have fixed their affections upon higher [Page 80]matters. If they be crost in these in­joyments, yet there is no interrupti­on of their joy, because it doth not depend upon them. Rev. 12.1. They have the Moon under their feet. By the Moon understand things subluna­ry, all things under the Moon, they are above these things. As using the world, saith Paul, but not abusing it: and I would have you without careful­nesse. Therefore they injoy it with more comfort, because they injoy it with lesse care. Look upon a man whose happinesse depends upon it, whose heart is set upon the world, how he frets and grieves, and when crost in his pursuits, as Micah, Ye have taken away my Gods, how is it then that ye say unto me, What aileth thee? Whilest those whose hearts are cen­tred upon God, they sing sweetly, with that holy Job, The Lord giveth, and the Lord taketh away, blessed be the name of the Lord.

[Page 81]Lastly, Because they look upon these things, but as the Israelites on those clusters of grapes brought by the spies out of the land of Canaan, so to put them in minde of the wealth and fertility of the Countrey, to raise up their hearts to the meditation of those heavenly joyes. Every mercy we receive, it is as another step to mount up our thoughts upon Jacobs Ladder to celestiall glories. These are but the Viaticum, a refreshment by the way, we look for another Countrey, a City which hath foun­dations, a building of God, and hour­ly expect the call, Come ye blessed children of my Father, inherit ye the Kingdome prepared for you, from the foundation of the world. And if we finde this comfort in our Inne, how much more then when we come at our own home? Thus whilest others receive but the single comforts of these earthly blessings, the godly have [Page 82]a double comfort, whilest thus from these things below they are carried up unto the things above. If others therefore can rejoyce in these things, how much more cause have you to rejoyce with joy above other men? Rejoyce ye Righteous.

6. Whilest we look upon the left hand.

Many are the troubles of the righ­teous. What crosses and afflictions? what poverty and disgraces? what reproaches and persecutions? what bonds and imprisonments? besides inward troubles, that law in our mem­ber, warring against the law of our minde, that when we would do good evill is present with us. Oh wretched man that I am, who shall deliver me from this body of death? And then God himself drawing the black cur­tain between him and us, withdraw­ing the light of his countenance from us. Thou didst hide thy face, and I was [Page 83]troubled. Be not discouraged. Psal. 112.4. Unto the righteous there ari­seth light in darknesse. So a joy in sorrowing. Nay let me tell you fur­ther, you have more matter of re­joycing in the very depth of your ad­versity, then others in the greatest height of their prosperity. There­fore was it Moses his choice, Heb. 11.24. He chose rather to suffer af­fliction with the people of God, then to enjoy the pleasures of sin for a season. He chose rather to suffer afflictions with the people of God, then to be called the son of Pharaoh's daughter: esteeming the reproach of Christ greater riches then the treasures in Egypt. Why art thou cast down O my soul? and why art thou disquieted within me? Look upon thy Saviour, 1 Pet. 2.22. Christ hath suffered for us, leaving us an example that we should follow his steps. And shall we not rejoyce to be made like unto [Page 84]Christ? This is that in comparison of which the Apostle accounts all things as nothing, and worse then nothing, as losse and dung. Phil. 3.10. That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made confor­mable to his death. Thus we have a fellowship with Christ. Nay further we bear a part of his sufferings. And then, saith St. Paul, Col. 1.22. I re­joyce in my sufferings for you, to fill up that which is behinde of the afflicti­ons of Christ in my fl [...]sh, for his bo­dies sake, which is the Church. As Christ suffered in his natural, so he must suffer in his mysticall body. Our afflictions therefore they are Christs afflictions, a filling up of that which is behinde of his afflictions. Et quis non hic superbit? saith Luther in his Consolatory to the Duke of Saxony, who would not rejoyce to bear part with Christ? So is it the [Page 85]Apostles triumph, Rom. 8 35. Who shall separate us from the love of God which is in Christ? shall tribulation, or distresse, or persecution, or famine, or nakednesse, or perill, or the sword? As it is written, For thy sake are we killed all the day long, and are counted as sheep for the slaughter: nay in all these things we are more then conquerors. Conquerors, and more then conque­rors How's that? Not only bear­ing them with patience, but with joy. Act. 5.41. They went away rejoycing that they were count à worthy to suf­fer reproach for the Name of Christ. Or if all this be not sufficient, yet take notice of the benefit, and see if we have not great reason of rejoy­cing, even in our greatest trials. It is true indeed, no affliction for the pre­sent is joyous, but grievous: O but afterwards it works the quiet fruit of righteousnesse to them that are exer­cised therewith. And take notice of [Page 86]it. Beleved, these are times of triall, and one way or other we are sure to come to it. So h [...]d we need to have our strength about us, for the flesh is weak. We have the word in general, Rom 8.28. We know that all things work together for good to them that love God. This is a sweet word. And is not here matter of great joy, what­soever our condition is, be it prospe­rity or adversity? Nay observe fur­ther, if not in adversity rather then prosperity. David will acknowledge it, Thou, Lord, of very faithfulnesse hast caused me to be troubled. Do we not see how it files off the rust. Isai. 27.9. By this the iniquity of Jacob shall be purged, and this is the fruit, to take away his sin. So the drosse consumes, and we come out of the fire of affliction as gold refined out of the furnace. So it excites our graces. And the more our Camo­mile is trodden on, it sends forth a [Page 87]sweeter savour, Jam. 1.2. My bre­thren, count it all joy when ye fall into divers temptations. When ye fall in­to temptations, into divers temptati­ons, enough to make others stagger, to reel to and fro like a drunken man, and put them to their wits end, yet count this your joy, count it all joy. And why so? knowing that the triall of your faith worketh pa­tience, and let patience have her per­fect work, that ye may be perfect and entire, wanting nothing. So Rom. 5.3. Now we rejoyce in hope of the glory of God, and not only so, but we glory in tribulation also. In ipsa tribu­latione spes gloriae, in ipsa tribulatione gloria spei: In tribulation it self is the hope of glory, nay in tribulation it self is the glory of our hope: and wherefore? The Apostle followes it, Knowing that tribulation worketh pa­tience, patience experience, experience hope, and hope maketh not ashamed, [Page 88]because the love of God is shed abroad in our hearts. What heap upon heap, and grace upon grace, and all flowing on us through the benefit of afflicti­ons? Are ye not now satisfied? 1 Pet. 4.14 If ye be reproached for the Name of Christ, happy are ye; for the Spirit of glory, and of God resteth upon you. The Spirit of glory, and the Spirit of God. The Spirit of God never rests so glo­riously upon the Saints, as in the time of suffering. Then appears the glo­ry of their faith, the glory of their patience, hope, long-suffering, gentle­nesse, meeknesse, goodnesse, all the fruits of the Spirit. Nor only an in­crease of grace here, but of glory hereafter. 2 Cor. 4 18. Our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Our light affliction, light because but momenta­ny, that short affliction, compare it with eternity, it works glory for us, and a [Page 89]weight of glory, a great weight, an exceeding weight, a more exceeding weight, a far more exceeding weight, a far more exceeding and eternall weight. So do but compare your sufferings, your layings out with your comings in; happy men, could you but see your own happinesse, how it purifies you from the drosse of sin, how it refines your graces, how it works you for that weight of glory. Mat. 5.11. Happy are ye, when men revile you, and persecute you, and say all manner of evil against you falsly, for my sake, rejoyce and be exceeding glad, for great is your reward in hea­ven. The more you suffer here, the greater measure and degree of glory shall you have hereafter. Rejoyce therefore, nay double and treble your rejoycings, rejoyce and be glad, and exceeding glad, Rejoyce in the Lord, and be glad ye righteous, and shout for joy all ye that are upright in heart.

[Page 90]7. Whilest we look behind us.

Consider the time past. As David, Psal. 77.10. I will remember the years of the right hand of the most High: I will remember the works of the Lord, and call to minde his won­drous works of old time. So do but recount your former experiences of Gods mercies. And is not here mat­ter of great joy? but think with your selves how it lift up the heart of Ha­man when he cast his eyes back upon those favours which Ahashuerus had bestowed upon him. Esth. 5.11. And Haman told them of all the glory of his riches, and the multitude of his children, and all the things wherein the King had promoted him. And when he had been with the King at Esthers Banquet, Vers. 9. Then went Haman forth that day joyful, and with a glad heart. If Haman could rejoyce so much in the favour of a wavering and unconstant man, how much more [Page 91]reason have we of rejoycing in the favours of Almighty God, with whom is no variablenesse, neither sha­dow of changing? So do but cast your eyes back upon what he hath already done, and shall we not much rejoyce in his mercies? Psal. 126.3. The Lord hath done great things for us, whereof we are glad. And as good as great, yea and many of them. Psal. 139.17. How precious are thy thoughts toward me, O God? How great is the sum of them? If I should count them they are more in number then the sand. Not a minute of time passeth over our heads but we taste his mercies, every day that we uprise. Lam. 3.22. It is of the Lords mercy that we are not consum'd, because his compassions fail not: they are new every morning. Besides those ordinary and common favours, none of us all if we look be­hinde us, at some time or other we have had experience of special and [Page 92]particular deliverances. What dan­gers do continually surround us, we may easily guess, if we do but consider our adversary the devill, how like a roaring Lion he still walks about, see­king daily whom he may devour; and then the enmity that is in the crea­tures, but especially that desperate wickednesse that lies in our own hearts. How are we hunted as a par­tridge upon the mountains? But blessed be God, we are escaped, as a bird out of the snare of the fowler, the snare is broken, and we are deli­vered. The greater our danger, the greater our deliverance: the more that our sorrow was, the greater is our joy. As a man that hath been long tost upon the troublesome seas, Haec olim meminisse juvabit, he then rejoyces when he gets into the har­bour. As the Israelites when they stood safe upon the banks of the red sea, and beheld the drowning of the [Page 93] Egyptians: So shall we not look be­hinde us, that we may rejoyce, whilest thus we behold the salvation of our God. But above all observe that great deliverance from the hands of Satan, from the chains of sin, where­in we were led captive by him at his pleasure. Cast your eyes behinde you, and consider. Eph. 2.1. You hath he quickned, who were dead in sins and trespasses: wherein in time past ye walked, according to the course of this world, according to the Prince of the air, the spirit that now works in the children of d [...]sobedience▪ amongst whom also we all had our con­versation in times past. If we look upon times past, Oh what a wofull condition was the poor creature in, at his very birth, all polluted in his bloud; and as he growes up so car­ried away with the course of the world, running headlong to his own destruction. This was our condition. [Page 94]But blessed be God that there is a change. It was the joy of Jehotakim, Evilmerodach the King of Babylon sent for him out of prison, and chan­ged his prison garments, and gave him a continual portion before him all the daies of his life: So Christ hath made a change, and an exchange with us, he hath taken from us the rags of sin, and put upon us the robes of righteousness, his own robes, He was made sin for us who knew no sin, that we might be made the righte­ousnesse of God in him; he hath deli­vered us from that pit of darknesse, and made us sit together in heavenly places in Christ Jesus. What a change is here? do but compare your condition then, and your condition now. Is it not the joy of Angels? There is joy in heaven over one sin­ner that repenteth. The woman re­joyceth that hath found her lost g [...]oat; the man rejoyceth that hath found his [Page 95]lost sheep; the father rejoyceth that hath found his lost son; bring hither the fatted calf, let us eat, and be mer­ry: shall others thus rejoyce over us, and is it not much more the joy of our own hearts? Look upon other men, how they still wallow in their wickednesse, having their understan­dings darkned, through the ignorance that is in them, because of the hard­nesse of their hearts: and then reflect we on our selves, thus it hath been with us, if we look upon time past. 1 Cor. 6.9. Be not deceived, neither fornicator, nor idolater, nor adulterer, nor effeminate, nor abusers of them­selves with mankinde, nor theeves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall enter into the Kingdom of God: And such were some of you, but ye are washed. Such were some of you, O what a joyfull word, that we were but such, that we are not so now! So Paul, before I was a [Page 96]persecutor, a blasphemer, and injuri­ous, but I obtained mercy. Lord what am I, that thou hast brought me hi­therto? that thou hast loved Jacob, and yet hated Esau? that he should passe by so many, and yet shew this grace and favour to my soul. So do but look behinde you and consider how it hath been with you. Do but remember the time past, and Rejoyce ye righteous.

8. Whilest we look before us.

Consider but the time to come. Heb. 12.2. Looking up to Jesus, the author and finisher of your faith, who for the joy that was set before him en­dured the crosse and despised the shame. Do but look upon the joy which is set before you, and this will carry you above the crosse Beloved, I have spoken something for your pre­sent comfort to cheer up your spirits; and as the Queen of Sheba, It is a true report which you have heard, yet [Page 97]behold, the one half is not told you. As yet we have but the seed-time, and some showres they are seasona­ble, our life is but a bitter-sweet. Psal. 97.11. Light is sown for the righteous, and gladnesse for the up­right in heart. But look before you, and behold a harvest, even the joy of harvest, unintermixed joy. The time is coming when all tears shall be wiped from our eyes. There shall be no more death, nor sorrow, nor crying, neither any more pain. Do but look before you, and behold a Kingdom, Come ye blessed children of my Father, inherit ye the Kingdom prepared for you from the foundation of the world. Do but look before you, and behold a Throne, To him that overcometh, saith our Saviour, will I give to sit with me on my throne. Do but look before you, and behold a Crown, From henceforth there is laid up for me a crown of righteousnesse, which [Page 98]God the righteous Judge shall give me at that day, and not unto me only, but unto all that love his appearing. The time is coming when we shall be ga­thered with Abraham, Isaac, and Ja­cob, into the Kingdom of heaven, to the Patriarchs our fathers, to the Saints our brethren, to the Angels our friends, to Angels and Archan­gels, and to all the company of that heavenly host. The time is coming when the Lord Jesus shall send for us, as once Jacob for his father. He that sent us into the world, owes us a better turn then to leave us for ever in the world. Father I will that those that thou hast given me be with me where I am, that they may be­hold my glory. How did it rejoyce the spirit of old Jacob? It is enough, Joseph is yet alive, I will go and see him before I die: So here, and much more then so, It is enough, Jesus is yet alive; though I cannot go and see [Page 99]him before I die, yet Lord, let me die, that I may go and see him: I de­sire to be dissolved, and to be with Christ, which is the best of all. The time is coming, when the Lord Je­sus shall descend from heaven with a shout, with the voice of an Arch­angel, and the Trump of God, and the dead in Christ shall rise first to meet the Lord in the air, that there they may be ever with the Lord. That they may be with God! Oh what a happy vision to stand continu­ally in his presence? Saith the Queen of Sheba concerning the servants of King Solomon, Happy are thy ser­vants, and happy are these thy men which stand continually before thee: but think, if you can think, how hap­py they are that stand continually in Gods presence; there's fulnesse of joy and pleasures for ever more. A fulnesse of joy, because there for ever, for ever with the Lord; O sweet [Page 100]word, for ever! And this is that in­deed which crowns all our joyes. Would it not be a hell in the midst of heaven, to think of once losing heaven? But Oh joyfull eternity! An Eternal joy. Whilest we are here, and see nothing but what's present, we read nothing but vicissitude, and the wheel still turning: but when we consult with heaven, and look upon that before us, then pure and unmix­ed, unchangeable and everlasting joyes. Oh how great is thy goodnesse, which thou hast laid up for them that fear thee! Goodnesse, and great goodnesse, but what tongue is able to expresse how great? 1 Cor. 2.9. Eye hath not seen, nor ear heard, nei­ther hath it entrea into mans heart. The eye hath seen much, the ear hath heard more, the heart of man is able to conceive much more. Yet nei­ther hath eye seen, nor ear heard, nor is the heart of man able to conceive [Page 101]the things which God hath prepared for them that love him. Mine eyes dazle, my hand trembles, my heart faileth. Me thinks I hear as the Lord once to Job, Who is this that darkens counsell by words without knowledge? Alas my apprehension is dull, my affections cold, my expressions low: such joy is too wonderful for me, it is high, I cannot attain unto it. Or as that holy Job, I have uttered things which I understood not, things too won­derful for me, which I knew not. Now we see, saith Paul, but through a glass darkly, but here is our rejoycing, the time is coming on that we shall see face to face; now we know but in part, but then we shal know as we are also known. And if we know already so much rea­son of rejoycing, Oh then what dou­ble and what treble joy? Be glad in the Lord, and rejoyce ye righteous, and shout for joy all ye that are upright in heart. Rejoyce ye righteous.

[Page 102]Now reflect we in the application. And the meditation of this affords us,

1. An Information.

That there are true joyes in the way of righteousnesse.

It is the common error of the world, and many are discouraged with it, If a man turn religious, then farewell all good daies, we must ne­ver look for merry hour any more. Spiritus Calvinianus est spiritus me­lancholicus, The Christian spirit is a melancholick spirit. Foolish man, how apt to deceive himself, and to be discouraged? And it is the Devils policy thus to blinde mens eyes, and pervert their judgements, that he may keep them from the waies of righteousnesse. What a wilde mi­stake? Of all other men they only have the solid, and true joy. It is not an Isaac that is slain in the mount, but [Page 103]the Ram in the bush of thornes: It is not true joy which is lost in Reli­gion, but only those sinfull pleasures, which are as thornes in our eyes, and pricks in our sides, to put us to an af­ter sorrow. Eccles. 2.2. I said of laughter, It is mad, and of mirth, What doth it? Religion therefore doth not quash our mirth, but only qualifie it: it doth not deprive us of our plea­sures, but correct them. It shewes us where true joy is to be found, true, solid, and foul-satisfying joy. Psal. 36.8. They shall be abundantly satisfi­ed with the fatnesse of thy house, and thou shalt make them drink of the ri­vers of thy pleasures.

But do we not see the lives of some how exceeding comfortlesse? And generally all the Saints are men of a strict and austere conversation, not to be tempted with the cup of plea­sure, but spending their dayes in the valley of salt tears, and wearing out [Page 104]their tedious lives in a sad retiredness.

For answer to this, observe the worlds mistake, and that's twofold.

1. They think, there are no plea­sures to be had but only in the things of the world. The covetous man thinks there's no joy to that of a full barn, or a full bag: the Epicure thinks, there's no joy to that of a full cup, or a full furnished table: the lascivious man thinks, there's no joy to that of a foul mouth, and a bed defiled. Generally the world thinks there can be no mirth but in their own waies, and every man pleases himself in his own humour. But do ye not see the folly of those waies? Oh misert, quorum gaudia crimen habet! miserable men, that cannot be merry without sin. Yet because we are ta­ken from these things, from these fil­thy, beastly, and unreasonable pas­times, from these sinful, brutish, & in­ordinate lusts wherein they take plea­sure, therefore they think we have no [Page 105]joy at all. As the worshippers of the golden Calf, they ear, and drink, and rise up to play: and they think it strange that we run not with them into the same excesse of riot, speaking evill of us. Fond world! Is it any trouble to a man to lay aside his childish toyes? What is all your mer­riment but vanity, but childishnesse? Nay worse then children in their harmlesse sports: not only vanity, but vexation. As a man that hath the Itch, how he pleases himself with scratching, which yet works him to an after pain? Do ye not blush at your own folly, so to debase your selves in sensualities, as if you had no better principles then a beast? So I dare say sometimes, in the height of your jollities, full loath you would be to be seen by the eye of man. And what fruit had you then in those things, whereof ye are now ashamed? But will it not be bitternesse in the [Page 106]latter end? Nocet empta dolore vo­luptas. And what is that joy worth, which is bought with sorrow? Prov. 14.13. Even in laughter the heart is sorrowfull: and the end of that mirth is heavinesse. So Job, They spend their daies in mirth, and their years in jollity, and in a moment they go down into the pit. And then, Son, remember, thou in thy life time recei­vedst thy good things, therefore thou art now tormented. The more they have had their pleasures in this world, the greater shall be their torment and sorrow in the world to come. But as God gave Saul another spirit, when he was set upon the throne, he then followed no more his fathers asses: so hath God set us above these things, that now we take no delight in pur­suit of such brutish pleasures. But are we therefore deprived of all joyes, because we take no pleasure in these things? The Saints in glory neither [Page 107]purchase house, nor buy land, nor have gold nor silver, neither do they eat nor drink, nor marry, nor are given in marriage, but are as the An­gels. They have none of the plea­sures of this world, yet in perfect hap­pinesse: so the Saints in grace, though they relish not the pleasures either of the covetous, or of the voluptuous, or of the lascivious, yet they have their joyes. Nay let me tell you further, It is their joy that they are weaned from those sinful pleasures, that God hath imbittered that cup to them, and set them above worldly joy. So are you mistaken, whilest you think the joy of the world is the only joy.

2. And as far mistaken, whilest you think, that inward spiritual joy of the Saints to be no joy, but sor­row, and a burden. The joy of Saints is no outside joy. Saith Paul, There be that glory in outward appearance, not in heart: so there be that rejoyce in [Page 108]outward appearance, not in heart. Spem vultu simulat, premit a [...]tum cor­de dolorem. So they put a good face upon it, when their soul perhaps is full of bitternesse: So on the contra­ry, the Saints many times have joy in their hearts, when it appears little in their faces; whilest their looks are serious, their souls full of com­fort. The Kings daughter, saith the Psalmist, is all glorious within. The glory of the world is an outside glory, and the joy of the world is an outside joy: but the glory of the Church is an inside glory, and the joy of Gods children is an inside joy. Saith our Saviour to his Disciples, I have meat to eat that ye know not on: So the Saints have joyes that the world sees not, nay that they cannot see. The natural man perceives no [...] the things of God: so nor are they able to perceive the joy of the Saints of God. They are so far from pr­ceiving [Page 109]them that count them but a burden. It is the joy of Saints to see the light of Gods countenance, this puts gladnesse in their hearts, more then in the time that corn, and wine, and oyl increaseth. But they think not upon God, God is not in all their thoughts. When the thoughts of God are brought into their mindes, it marrs all their mirth. The thoughts of God are melancholick thoughts, therefore they think as seldom of him as they can. It is the joy of Saints to think of those sweet expe­riences of Gods love and kindnesse, Thy loving kindnesse is better then life, and it is their delight to recount his favours, I will remember the years of the right hand of the most high. But these live by chance, they never regard the works of the Lord, nor the operations of his hand; therefore they mock the Saints, He trusted in God that he would deliver him: let [Page 110]him deliver him, seeing he delighted in him. It is the joy of Saints, the knowledge of the Word of God. His delight is in the Law of the Lord, and in that Law doth he meditate day and night. Nay, thy Commandements are my delights, saith David, not de­light, but delights, a plurality of delights. One man pleaseth him­self in this thing, and another in that, but here he meets the pleasure of all recreations, a multitude of delights. But these they grow weary of it. Whilest their ears are tyed to the Scriptures, they are as a Bear tyed to the stake. Therefore they say unto God, Depart from us, we desire not the knowledge of thy waies. It is the joy of Saints to meet God in his Ordi­nances, My soul thirsteth for God, yea even for the living God: Oh when shall I come and appear before God! So they count the Sabbath a delight. But these, how quickly they are tired of [Page 111]it? When will the new Moons be gone, that we may sell corn, and the Sabbaths, that we may set forth wheat? As the Heathens thought, so think they, that the Jewes lost a seventh part of their time, because they kept the seventh day a holy rest unto the Lord. It is the joy of Saints to attend Gods ser­vice. As their Lord and Master, It is my meat and drink, to do the will of him that sent me, and to finish his work. So David, I delight to do thy will, O my God, yea thy Law is within my heart. But these, say they, let us break his bands asunder, and cast away his cords from us. It is in vain to serve the Lord, and what profit is it that we have kept his Ordinances? In a word, It is the joy of Saints to think of heaven. Where the treasure is, there will the heart be also. So their con­versation is in heaven, all their thoughts, longings, desires, and en­devours after it. But these, their af­fections [Page 112]are set upon the things be­low. And as that French Cardinal, they prefer their part in Paris before that in Paradise. And Gallio cares for none of these things. Thus we see their mistakes, accounting that a joy which is indeed their sorrow, and that a burden which is the only joy.

Oh but secondly, say they, Do not we hear your complaints, and see your tears? and your lives are bitter. Do we not read the lamentations of a Je­remy? and David's soul melts with weeping, All the night long wash I my bed, and water my couch with my tears.

For answer to this. It is true in­deed, and as well may you desire mirth from a dead man, as from the Saints in some conditions. But,

1. Take notice, this is their weak­nesse. So David doth acknowledge it. Psal. 77.10. This is my infirmi­ty. It is their ignorance of Gods fa­therly [Page 113]love toward them. Whom the Lord loveth he chasteneth, and scour­geth every son whom he receiveth. Sorrow is sometimes as necessary for us as is joy. The truth is, whilest we carry flesh about us, such is the frail­ty of our sinful nature, either of both endangers, if they be not tempered. God therefore in the wisdom of his providence, such is his care over us, he mixes the cup for us. He sweetens our sorrow with some joy, lest we should despair: and imbitters our joy with some sorrow, lest we should presume. Either of both might ruine us: but of the two, sorrow may seem lesse dangerous, or rather that which brings us the more good. A pleasant potion is more delightful, but a bit­ter pill is sometimes more healthful. Eccles. 7.2. It is better to go into the house of mourning, then to go into the house of feasting. And lest you should think this a word rashly spoken, for [Page 114]who would not prefer the one far be­fore the other, therefore he seconds it, vers. 3. Sorrow is better then laughter. Nay not only sayes it, but proves it, For by the sadnesse of the countenance the heart is made better. In mirth ma­ny times we are apt to forget our selves, but sorrow puts us in a god­ly frame▪ It is our ignorance there­fore of Gods fatherly care over us that deprives us of our happinesse. Besides, it is sometimes with us, as with Elisha's servant, Alas, Master, what shall we do? for his eyes were held. Or as it was with old Jacob when they brought him the newes, that Joseph was alive and Governor over the whole land of Egypt, His soul fainted in him, and he believed them not. Or as with the Disciples, when they brought the first newes of Christs resurrection, Their words seemed but as idle tales, and they be­lieved not the women. So it is our [Page 115]ignorance, our infidelity, it is not our righteousnesse but our weaknesse, which brings all this sorrow. But,

2. Are you not again mistaken? You hear their moans, and you see their tears: and is there not a joy in weeping? The weeping of the Saints doth not intermit their joyes. This may seem a paradox, but they under­stand it; As sorrowing, saith St. Paul, yet alwaies rejoycing. We finde some­thing even in natural experience. It is sometime an ease unto a troubled soul. Est quaedam flere voluptas. When the vessel's full, and begins to work, if it want a vent, it soon bursts asun­der. When the heart is sore op­prest with grief, and ready to sink under the burden, happy man that can give vent unto his soul with tears, that can empty himself with weeping. But further, sometimes we finde it, even that which is the mat­ter of our tears is also the matter of [Page 116]our joy. We shall see a man, in rea­ding of some sad story, how the tears trickle from his eyes: he weeps and reads, and reads and weeps, and the more he reads still the more he weeps, yet is he delighted in his reading. Ipse dolor voluptas. That which cau­seth him to weep, even that is it which so much delighteth him. Thus is it here, The faints tears are the saints joy, and it is the rejoycing of their souls that they weep and sorrow. The tears of Saints is the joy of An­gels, as I told you before, There is joy in heaven over one sinner that re­penteth. Nay let me tell you further, they have greater cause to rejoyce in their sorrowes, then others in their greatest jollities. The Apostle un­derstands it. Therefore saith he, 2 Cor. 7.8. Though I made you sorry with a letter I do not repent, though I did repent—Now I rejoyce, not that ye were made sorry, but that ye sorrow­ed [Page 117]to repentance, that ye were made sor­ry after a godly manner—for godly sorrow worketh repentance to salvati­on, not to be repented of, but the sor­row of the world worketh death. There's a vast difference between worldly sorrow, and godly sorrow: the one tends to death, but the other to life, to repentance & salvation. The sorrow of the godly is like the sor­row of a woman travelling with childe. It is not a barren but a fruit­full sorrow. The sorrow of world is barren, it brings forth nothing but sorrow; but the sorrow of the godly is fruitful, it is a joy-bearing sorrow. Joh. 16.21. A woman hath sorrow when she travelleth, because her hour is come: but as soon as she is delivered of a childe, she remembers no more the anguish for joy that a man is born into the world. And ye now have sorrow, but I will see you again, and your hearts shall rejoyce, and your joy no man [Page 118]taketh from you. Thus you see the mistake: The sorrow of the righteous is a joyful sorrow.

Oh but thirdly, It may be objected, that sometimes God requires it as a duty. Es. 22.12. In that day did the Lord God of hosts call to weeping and to mourning: and doubtlesse the sorrow of the Saints is hearty, when the Lord cals for it.

For answer to this, we must con­fesse, it is so indeed. Neither do any sorrow as they sorrow. Therefore as if they only sorrowed, saith God, Ezek. 9.4. Set a mark upon the fore­heads of the men that sigh, and that cry for all the abominations that are done in the midst of Jerusalem. Their sighs are sighs indeed, and their cries are cries indeed, God sets a mark upon them as if they only were the mourners. Yet withall take notice, that it is not for righteousnesse, but for wickednesse, all the abominations [Page 119]that are done in Jerusalem; righte­ousnesse is not the cause, but it is sin, either in themselves or others.

1. In themselves. For so the Saints have their failings, Seek thy servant, O Lord, for I have gone astray like a sheep that is lost. And as they have theirs sins, so they have their sorrows. It cost David many a salt tear. How he weeps and prayes, Psal. 51. Lord make me to hear the voice of joy and gladnesse, that the bones which thou hast broken may rejoyce. The cry of his sin had made such a noise of sor­row, that it deaft his ears from the voice of joy. And he is afraid, O cast me not away in thy displeasure: but restore to me the joy of thy salvation. Do not charge your sorrows on the waies of righteousnesse, but your swarving from those wayes. He that goes out of Gods way he goes into harmes way, and returns again by the weeping crosse. Or if it be not the [Page 120]sense of their present sins which causes all this sorrow, perhaps they consi­der the time past, and it is their trouble that they have spent so much of their time in vanity: so they mourn not because they are righteous, but because they were no sooner such. Or if they be troubled at their present condition, it is not because they are good, but because they are not so good as they desire to be. They count not themselves, as if they had already attained, or were already per­fect, they see others that are far be­fore them: so they are heavy, not because they are holy, but because not so holy as they should. As some covetous worldling, who frets and toyles in the world, as if he were not worth a penny, and out of a greedy desire of more, still com­plains of poverty. So the Saints sometimes, so earnestly desirous to be yet more righteous, they lose the [Page 121]joy and comfort of those graces they already have. Let us not then impute that to their godlinesse, which pro­ceeds rather from the want. But cer­tainly conclude there's much sweet­nesse in it, whilest they thus hunger and thirst after it. Thus in them­selves.

2. In others. The Lord cals to weeping, and they mourn in Sion. It is for the abominations that are done in the land. So David, Psal. 119.136. Mine eyes run down with tears, because men keep not thy commandements. And Lot amongst the filthy Sodo­mites, 2 Pet. 2.8. In seeing and hea­ring, vexed his righteous soul from day to day with their unlawfull deeds. It is the sorrow of the Saints to see God dishonoured, and poor souls endan­gered. To hear on the one hand, men speaking perverse things, to draw away disciples after them; and to see on the other hand, men so unrecla­mable [Page 122]from their foolish and vain courses, and running headlong to their own damnation. If there be any consolation in Christ Jesus, if any comfort of love, if any bowels and mercies, must it not needs grieve them to see men so fool away their hopes of glory to dwell with ever­lasting burnings? Their charity is great, and they could wish all men like themselves in that which is good. As Paul to Agrippa, I would to God that not only thou, but all that hear me this day, were both almost, and altoge­ther such as I am, excepting these bonds. And if they will not be per­swaded, Jer. 13.17. If ye will not hear, my soul shall weep in secret places for your pride. Thus weeping for them that weep not for themselves. And Elijah betakes himself unto the cave. And why so? They have bro­ken the covenant, they have thrown down the altars, they have slain the [Page 123]Prophets with the sword. Are the lives of the Saints sorrowful? But examine your own hearts, if the fault lie not in your selves. Were your selves lesse wicked, their lives would be more comfortable. Thus still you see it is not the righteousnesse of the Saints which makes their hearts sad, but rather the want of it, either in themselves, or others. Nay yet fur­ther, even this sorrow is their joy. Whilest they thus mourn, though others provoke God, and perish in their own devices, yet God will set a mark upon them that mourn in Sion, that the destroying Angel may passe over. Es. 4.5. God will create upon every dwelling place of Mount Sion, and upon her Assemblies, a cloud, and smoke by day, and the shining of a fla­ming fire by night: for upon all the glory shall be a defence. So that no­thing might hinder their peace and joy in believing, but so still, Rejoyce ye righteous.

2. A Direction.

The way to solid and true joy is the way of the righteous.

Beloved, we all desire solid and true joy. This that which we all long after, to lead a cheerfull and a com­fortable life, and to make a joyful and a happy end. My Text directs you to the means, Get into the number of the righteous. This is that which will give you joy in the end, joy without end: and this only. You think to finde it some in one way, some in another, some in a third: one pur­sues it in a way of riches, a second in a way of honours, a third in a way of pleasures. They do but please themselves in their own fancies, and embrace meer shadowes. Either you must finde it in a way of righteous­nesse, or you shall never attain to so­lid and soul-satisfying joy. I shall [Page 125]first shew you where you cannot finde it, and then where true joy is to be had.

1. Do not seek it in the way of riches. Many men think, if they had but wealth enough, they should have joy enough. It is true perhaps if they had enough: but we see it by experi­ence, Eccles. 1.8. The eye is not sa­tisfied with seeing, nor the ear fill'd with hearing. So Eccles. 5.10. He that loveth silver shall not be satisfied with silver, nor he that loveth abun­dance with increase. As the dropsie to the body, so is covetousnesse to the minde. Mille meis errent in mon­tibus Agni. Oh that I had a thousand lambs upon the mountains. And when we have got a thousand, then pauperis est numerare pecus, he is but a poor man that can number his cat­tel. The more we have, the more we crave. And how shall we quench his thirst, which is increased by drink­ing? [Page 126]Besides, though we could have enough, yet we are not sure to hold it. Prov. 23.51. Wilt thou set thine eyes upon that which is not? For riches certainly make themselves wings, they flie away as an Eagle to­ward heaven. And then the more our joy in the fruition, the greater our sorrow in the losse. However when death comes, such as our en­trance, such is the exit: Naked came we into the word, and naked must we go out of the world. We do but im­brace the cloud in stead of Juno. Whilest we think to hug a happi­nesse in abundance, Soul, thou hast much goods laid up for many years, eat, drink, and be merry; Death comes, and our joy goes: Thou fool, this night thy soul shall be taken from thee, and then whose shall these things be?

2. Do not seek it in the way of honours. Many please themselves in the way of eminency. Oh quam pul­chrum [Page 127]est digito monstrari, & dicier, Hic est, what a brave thing it is to be pointed at, There goes such a man! So, if they can but climb up into such an office, or get the praise and ap­plause of men, especially the favour of such great ones, Haman invited to the Queens banquet, then went he to his home joyfull, and with a glad heart. It is true indeed, a good name is as a precious oyntment, and more to be desired then gold and silver, yet as good as it is, remember it is bonum sine sera aut clave, a good without lock and key. It is a thing scarce in our own keeping. We stand much at the courtesie of others for it. And can we chain up the winds? The multi­tude who but yesterday would have crown'd our Saviour, to day, Away with him, crucifie him. And Haman in that height of favour with King Ahashuerus, how suddenly is the wind in another corner? and whilest yet [Page 128]at the banquet, the Kings countenance is changed, and he sees that evil is de­termined against him by the King. So Herod, whilest loud in the acclama­tions of the people, The voice of God and not of man, presently the Angel of the Lord smites him, and Herod is eaten up of wormes. He became a prey to those base flatterers (so Jo­sephus seems to give the sense, though I conceive he comes short in the sto­ry) and those who so applauded him, were his devourers.

3. Do not seek it in the way of pleasures. Many go this way, and think themselves the only men. Whilest others are toyling in the earth of riches, or swearing in a throng of offices and honours, these enjoy the world at will, and feast themselves upon the sweat of other mens labours. Thus one sports away his time in gaming. And when he hath con­quered his neighbour, and made him­self [Page 129]master of anothers purse, is not the box the only gainer? So they shall finde it when they come to the last game, when the soul lies at stake; they have lost their time, and now hell it sweeps all away.

A second swils away his time in drinking. Let us fill our selves with strong drink, and to morrow shall be as this day, and much more abundant. But doth not the aking pate, and empty purse chide them to an after reckoning? We to them that rise up early for strong drink, that continue untill night, till wine inflame them.

A third beastiates himself in goatish lechery. Come let us take our fill of loves. And when Amnon hath got his will of his sister Tamar, the ha­tred wherewith he hateth her, is more then the love wherewith he loved her. And what fruit had ye then in those things whereof ye are now ashamed?

[Page 130]A fourth perhaps of more he­roick spirit, he is for high atchieve­ment, and more noble action. So Nebuchadnezzar pleases himself in the contemplation of his works. Is not this great Babylon which I have built? And whilest the word was yet in the Kings mouth, there fell a voice from heaven, O King Nebuchadnezzar, to thee be it spoken, the Kingdome is de­parted from thee. And when Alexan­der hath conquered the whole world, his fathers fall from his horse into the dust, if he view the print of his body, it will shew him, that as little earth contains him as another man.

A fifth perhaps more contempla­tive, of a clearer intellect, he sees the folly of the world whilest so very throng and busie, as Ants upon the mole-hill, and he delights himself in his study, to discourse with forein languages, to view Natures secrets, to consult with former ages. This man [Page 131]seems to come the nearest: for so the Scholar findes a pleasure in it; more pleasure in his books, then either the covetous in his bags, or the voluptu­ous at his board, or the lecherous in his bed, or the pragmatical in the noise and tumult of his most heroick actions. Yet remember, though we could speak all languages, yet if we speak not the language of Canaan, we are amongst Gods people but as a Barbarian. Or as the Apostle, Though I speak with the tongue of men, and Angels, yea though I understood all mysteries, and all knowledge, yet if I have not charity, I am but as a soun­ding brasse, and as a tinkling Cymbal. If there be not the sap of grace in this tree of knowledge, it bears nothing but leaves. Nay worse, Eccles. 1.8. In much wisdom is much grief, and he that increaseth knowledge increaseth sorrow. The more we know, the more we discover the vanity of what [Page 132]we know. However, Eccles. 12.12. Of making many books there is no end, and much study is a wearinesse of the flesh. And now what shall we say? as a man that hath sought all corners, if here we finde not the true joy, where shall we hope for it? Shall we joyn all together? Nay, adde to these all that your hearts can think. So Solomon he run through all, Eccles. 2.10. Whatsoever mine eyes desired I kept not from them: I withheld not my heart from any joy. But doth he finde it? Vers. 11. Then I looked upon all the works that my hands had wrought, and on the labour that I had laboured to do: and behold, all was vanity and vexation of spirit. Solo­mon that had experimented all the pleasures that the wit, or wealth, or strength of man could possibly reach, how shall we finde it where he could not? Vers. 12. For what can the man do that cometh after the King? Alas [Page 133]all is emptinesse. But as the com­plexion on a painted face, which the next winde blowes off, and then ap­pears the deformity. Eccles. 2.1. I said in my heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and behold, this also is va­nity. Nay, worse. Vers. 2. I said of laughter, It is mad, and of mirth, What doth it? What doth indeed such mirth, but wound the conscience to an after torment? We behold the jolli­ty, but withall take notice of those inward gripes. When Emylius heard the people commending his wife as a gallant Lady, he shewed them his foot, Calceus iste annon valde con­cinnus? Is not this shooe a very neat one? but you feel not where it pin­cheth me. I have read of a kinde of smallage, which, they say, gripes the guts, whilest it sets a man upon an outward grinning, and a seeming laughter: such is that foolish laugh­ter, [Page 134]and the guilt of conscience as a secret sting poysons his joy, and marrs all his mirth. As a silent scourge, it gives them many a privy lash: and as an unseen sore, it puts them to ma­ny a bitter pang, when none discerns it but themselves. However such a time will come. Es. 29.8. It shall even be as when a hungry man dream­eth, and behold he eateth: but he awaketh, and his soul is empty. They are now asleep, and they dream of pleasures: but when their consciences are awakened, then they shall finde an Ezekiel's scrole written within and without, Woe, and mourning, and lamentation. Luk. 6 25. Woe unto you that laugh now, for ye shall mourn and weep. Their laughter shall be turned into mourning, and their joy into weeping. But, rejoyce ye righ­teous.

I shall now shew you where true joyes are to be found. Do not think [Page 135]to gather grapes of thornes, or figs of thistles; they'l but rend your clothes, and prick your hands. Do not weary your selves in pursuit of shadows; those vain pleasures, though sweet in the mouth, as the book in the Revelations, yet they'l prove bit­ter in the belly. But betake your selves to the waies of God, first seek the Kingdom of heaven, and the righ­teousnesse thereof, the righteousnesse which is of God. This is that alone which gives constant alacrity, cheer­ful tranquillity, and sound joy. What is that wherein God himself is eter­nally delighted? what is that wherein the Angels of God are eternally bles­sed? What is it that rejoyces heaven, that makes heaven indeed to be a hea­ven? 2 Pet. 3.13. We look for a new beaven — wherein dwelleth righteous­nesse. Beloved, I know you desire it, and I could heartily wish that every man here had this solid and true joy. [Page 136]But then you must get into the num­ber of the righteous. Upon this de­pends all your hope of happinesse; as ever you expect true joy, so it con­cerns you to look after this. And the rather to awaken, let me tell you, There is no joy in any condition without this, be it never so glorious, but a fulnesse of joy in any condition with it, be it never so mean.

1. There is no joy in any conditi­on without this, be it never so glori­ous. Till we get into the number of the righteous there's no true peace of conscience: and what joy can that man have who is at odds with him­self? There's no peace with God, no peace to the wicked, saith my God. And whilest Ahashuerus frowns upon Ha­man, what pleasure can he finde in his wealth, or in his glory? Whilest God frowns upon us, it imbitters our choicest morsels. Suppose we had the wealth of the whole world upon [Page 137]our backs, they are but as cloathes cast on a dead man. Our cloathes must first receive a heat from the bo­dy ere they return a heat to the body: There must be the matter of joy in us, at least a subject capable, a calm and a clear minde, ere we receive the comfort of any thing without us. Sup­pose we sit at the top of honours, high in the opinion of the world, it is but as a malefactor applauded by the By-standers, alas we are condem­ned by the Judge. Suppose we live in all the variety of pleasures that this world can yeeld us: So the Tyrant of Syracuse set the flatterer at his ta­ble richly furnished, but with a drawn sword hanging over his head by a slender threed: so every moment threatens our destruction. And what comfort found Belshazzer in his cups and company, at that royal feast, at­tended with a thousand Lords; when he saw that hand-writing on the wall [Page 138]against him? Presently his thoughts are troubled. Alas, what is the whole world, but as musick to an aking ear, or as glorious pictures to sore eyes, or delicious meats to a diseased sto­mack, or a draught of wine to a man in a burning feaver; no refreshment, but more sorrow. Son, remember, thou in thy life time receivedst thy good things, therefore thou art now tor­mented.

There is joy enough, a fulnesse of joy in any condition with it, be it never so mean, seem it never so miserable in the eyes of men. If we be in the number of the righteous, of an ho­nest, and an upright heart, there's the peace of conscience, a continual feast, there's a peace with God, nay the peace of God which passeth all un­derstanding, so a joy unspeakable and glorious. If the heart be upright, throw a man into poverty, this per­fumes his rags, and relishes his pulse [Page 139]and water. Threaten him with dan­gers, Hic murus aheneus esto, this is his wall of brasse, the brest-plate of righteousnesse, he knows nothing by himself: cast him as Job upon the dunghill, strip him of all that the world can promise, yet God is his God, who is the fountain of mercies, and the God of all comforts. When the people spake of stoning him, yet David encouraged himself in the Lord his God. So is it a wealth in the deepest poverty, an honour in the blackest ignominy, a comfort in the saddest misery. Nay, then, when all other delights fail us, when the evil daies come upon us, and the years draw nigh, wherein we say, I have no pleasure in them. When the keepers of the house begin to tremble, and the grinders cease because they are few, and those that look out at the window are dark­ned, and the daughters of musick are brought low. Can thy servant taste [Page 140]either what I eat, or what I drink, saith old Barzillai, Can I hear any more the voice of singing men or singing wo­men? But then especially when we lie upon our death-beds, what are all the Kingdoms of the world, and the glory of them? Ah miserable comfor­ters are ye all. In stead of rejoycing, perhaps they affright us. Ah woe worth the day that ever mine heart hankered after riches, that ever mine eyes dazled upon honours, that ever my teeth watered after pleasures, these, these are they for which I first wounded conscience, and now they stare in my face worse then either hell or devil. But our righteousness stands by us, and an upright heart it speaks comfort to us, and when we are to go out of the world, 2 Cor. 1.12. This is our rejoycing, even the testimony of a good conscience, that in sincerity and godly simplicity, we have had our conversation in the world. In this [Page 141]way there's joy both in life and death and at the day of judgement, and your joy shall no man take away from you. Rejoyce ye righteous.

3. An Exhortation.

Be righteous, and Rejoyce.

1. Be righteous. As you are made righteous through the righteousnesse of Christ imputed, so exercise your selves in the waies of righteousnesse, as ever you expect true joyes. I have shew'd you before what this righte­ous man is, As one that is cloathed in the righteousnesse of God through faith in Christ Jesus; so one that receives this righteousnesse into his head, he knows it; into his heart, he loves it; and into his life, he works it. 1 Joh. 3.7. He that doth righteous­nesse, is righteous. In a word, he is a man of an honest and an upright heart. So you have him in this verse, [Page 142]the latter part explains the former, Rejoyce ye righteous, and shout for joy all ye that are upright in heart. This is the man that hath solid and true joy. And the more we exercise our selves in this way, the greater is our rejoycing. Oh what a sweet encou­ragement! So let it stir us up to exer­cise our selves in the waies of righte­ousnesse, righteousnesse toward God, righteousnesse toward men. It is that of the Apostle, Act. 24.16. Herein do I exercise my self to have alwaies a conscience void of offence toward God and toward men.

1. In the way of righteousnesse to­ward God, that is, in the way of his Commandements. The way of Gods Commandements that is a right way, and it is a heart-rejoycing way. Psal. 19.8. The statutes of the Lord are right, rejoycing the heart. Do ye not finde it by experience? I appeal to your own consciences. When ye [Page 143]have spent the day in Gods service, and sit down at night, and review the works that ye have done, doth it not afford a more solid and sweet con­tentment to your souls, then if you had surfeited your selves in the vain empty pleasures of the world? Rom. 6.19. As therefore ye have yeelded your members servants to uncleanness and to iniquity, so now yeeld your mem­bers servants to righteousnesse unto ho­linesse. The Apostle presses it with arguments pro and con, vers. 21. What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. But now being made free from sin, ye have your fruit unto holinesse, and the end thereof everlasting life. It will be your eternal joy.

2. In the way of righteousnesse to­ward men. Nor can you indeed be righteous before God, except ye make conscience of your waies with [Page 144]men. Because God requires both. Ps. 15.1. Lord, who shal dwel in thy taberna­cle? who shall rest in thy holy hill? even he that leadeth an uncorrupt life, and doth the thing w^ch is right, and speaketh the truth from his heart: he that hath used no deceit with his tongue, nor done evil to his neighbour. That just and faithful servant, it is he that shall en­ter into the joy of his Lord. Oh then do no wrong to any man, neither by word nor deed. Though you have it in your power, and might be gainers by it, yet what you get by fraud, will it not be your sorrow in the end? So will it breed a worm in your con­sciences, that ever gnawing, never dy­ing worm: yea a moth in your estates, and a curse upon your posterity. Psal. 37.35. I have seen the wicked in great prosperity, and spreading him­self like a green bay tree: yet he passed away, and lo he was not, yea I sought him, but he could not be found. But [Page 145] mark the righteous man, and behold the upright, for the end of that man is peace. Oh what a joyful end! Nay in the way, when troubles come up­on us, what a brest-plate is righteous­nesse to ward off the blow? But think with your selves what a rejoycing it was to Samuel, when the people had cast off his government, that yet he could challenge them; 1 Sam. 12.3. Behold, I am here, witnesse against me before the Lord, and before his Anoint­ed, whose oxe have I taken, or whose asse have I taken, or whom have I de­frauded? This is our encourage­ment, and so we shall finde it in the day of trouble, at least when we lie upon our death-beds, the rejoycing of our souls. Learn we therefore, not only not to wrong, but to give every man his due, even honour to whom honour is due: nay to the very mea­nest: nor only in a way of equity, but in a way of charity: for this also [Page 146]is a part of the righteousnesse of Saints. So Daniel gives the counsel to Nebuchadnezzar, Dan. 4.27. Break off thy sins by righteousnesse, and thine inquities by shewing mercy to the poor. The more we lay out our selves in the righteousnesse of cha­rity, the more shall be our joy at that great day. Psal. 112.9. He hath dispersed abroad, he hath given to the poor: his righteousnesse endureth for ever, his horn shall be exalted with honour. For we must know that our works they follow us: not what we have gotten, but what we have gi­ven. I was hungry, and ye gave me meat, Come ye blessed. And so will God judge us according to our works. According to the measure of this righteousnesse, so shall be our mea­sure and degree of joy. Thus to awaken us to the waies of righteous­nesse, both before God and man. But,

[Page 147]3. Whatsoever we do, to do it with an honest and an upright heart. This is that which gives us pure and un­mixed joy, when we do it in the inte­grity and uprightnesse of our souls. Many are discouraged in the waies of righteousnesse, because they finde not those joyes in them they expe­cted. It is because they act not with that uprightnesse as the righteous doth. Perhaps there is too much of self-pleasing and vain-glory in it. So the hypocrites give almes to be seen of men: verily I say unto you they have their reward. But do it as you ought to do it, and ye shall finde the incouragement, and joy in it. And,

1. Do it as in the sight of God, setting him still before your eyes as spectator, witnesse, and the judge of all your actions. Gen. 17.1. I am God all-sufficient, walk before me, and be upright. So to walk before God, [Page 148]as alwaies in his sight, this is to be upright in the eyes of God. Thus Abraham walked before God, that is, he walked uprightly. And thus Jo­tham prepared his way before the Lord, that is, in the sincerity and up­rightnesse of his soul he set himself to seek the Lord. Thus Paul, 2 Cor. 2.17. We are not as many which cor­rupt the word of God, but as of since­rity, but as of God, in the sight of God speak we in Christ Jesus. Whilst we corrupt our waies in darknesse, we darken and corrupt our joyes: but when we act openly as alwaies in Gods eyes, then we have our re­joycings before God.

2 Do it with the whole heart. Ps. 119.7. I will praise thee with up­rightnesse of heart, when I shall have learn'd thy righteous judgements. And then vers. 10. With my whole heart have I sought thee. So to seek God with an upright heart, is to seek God [Page 149]with the whole heart. Thus Samuel exhorts the people, to fear the Lord, and to serve him in truth, and with all their heart. He that serves God in the truth of his heart, will serve him with all his heart. So Josiah, and the people made a covenant before the Lord, to walk after the Lord, with all their heart, and with all their soul. And David's Worthies are commen­ded, that they were not of a double heart, a heart and a heart, where there is a divided heart, there can be no set­tled joy. A double minded man is un­stable in all his waies: as a wave of the sea, driven to and fro, and tossed. Whilest as those Samaritans that fear­ed the Lord, and served their own Gods, so our hearts are divided, and our joy to seek. Psal. 12.2. They spake vanity, every one with his neighbour, with flattering lips, and with a double heart do they speak. A double heart speaks vanity, and so [Page 150]his rejoycings are but vanity. It is an entire heart that gives us an en­tire joy.

3. Do it with a pure heart, a heart cleansed from the filth of sin. I do not expect that ye should be without sin, whilest you carry flesh about you. For who can say, I have cleansed my heart, I am pure from my sin? But keep your hearts from the love of sin. 1 Tim. 1.5. The end of the comman­dement is charity out of a pure heart, and of a good conscience. Where there is a good conscience, an honest and an upright heart, there is a pure heart. O do not deceive your selves with the love of any filthy lust; but pluck out that right eye, your darling and be­loved sin. Though it be but one, and as Lot concerning Zoar, Is it not a little one? That little sin, as a thief in the chest, will rob you of your comforts. If the fountain be defiled, must not the streams be muddy? and [Page 151]your rejoycings like the troubled wa­ters, so they lose their clearnesse. But Mat. 5.8. Blessed are the pure in heart, for they shall see God. It is the pure heart that intitles to th [...]se pure joyes.

4. Do it in truth and in sincerity. Heb. 10.22. Let us draw more with a pure heart. An upright heart that is a true heart, and a true heart is a sin­cere heart, without fraud and with­out guile. Sincera, quasi sine cora. As honey without wax: or as bread with­out leaven: so without that leaven of the Pharisees, which is hypocrisie. Thus Hezekiah wrought that which was good, and right, and true before the Lord his God. To walk upright­ly, is to walk truly. So David wal­ked before God in truth, in righte­ousnesse, and uprightnesse of heart. And it is the prayer of Hezekiah, I beseech thee, O Lord, remember how I have walked before thee in truth, [Page 152]and with an upright heart. There's a truth in our words, opposed to lying: and a truth in our works, opposed to hypocrisie. A saying in truth, and a doing in truth. But O damnable hy­pocrisie! The hypocrite you know, is a painted sepulchre, fair without, but full of rottennesse within: such is their joy, but a rotten joy: as the summer Pear, mellow to the eye, but rotten at the core. Job 8.13. The hope of the hypocrite shall perish. Nay, Cut him asunder, and appoint him his portion with hypocrites: as if for them God had provided [...], a greater damnation. But as before, so I tell you again, 2 Cor. 1.12. Our rejoycing is this, the testimony of our conscience, that in simplicity and godly sincerity, we have had our conversa­tion in the world. Thus you have had the motion to perswade you to the love of the waies of righteousnesse, both toward God and toward men, [Page 153]and to exercise your selves in them with an upright heart. It will be your joy. Now I come to the

2. Rejoyce. Let such as are righ­teous, such as are upright in heart, remember, that it is their duty, and God cals upon them, Rejoyce ye righteous. Oh be not awanting to your selves, but consider that happy condition wherein God hath set you, maugre the malice of men or devils, and let not any take away your glo­ry. Rejoyce in the Lord alwaies, and again I say rejoyce. Beloved, though it may seem easie, yet this is a duty of much difficulty. It is easier for me to preach, then either for you or me to practise: especially in such times as these. A voice of wailing is heard in our streets, How are we spoi­led? Had we no more to look upon but only the ruines of a glorious Church, to see our cattle engendring with divers kindes, and begetting [Page 154]such monsters in Religion, to see our ground sown with several seeds, and the tares so choaking the good wheat, to see our garments mingled of linnen and woollen, and this grown so much into fashion, that many fol­low their pernicious waies, by reason of whom the way of truth is evill spoken on. Are we priviledged be­yond the Angel of the Church of Thy [...]tira? Rev. 2.20. I have some­what against thee, Because thou sufferest the woman Jesabel, who calleh her self a Prophetesse, to teach, and to seduce my people. And how sad is the doom? Jer. 12.9. Mine heritage is unto me as a speckled bird; the birds round about are against her. Come ye, assem­ble all the beasts of the field, come to devour. And now how shall we sing the Lords song thus in a strange land? But why not? were the times worse, then, blessed be God, they as yet are, yet there's joy for the righ­teous, [Page 155]there is at the least a rejoycing of hope. Heb. 3.6. If ye hold fast the confidence, and rejoycing of the hope firm unto the end. Nay, Luk. 21.28. Lift up your hands, for your redempti­on draweth nigh. Our Saviour in that place is speaking of the worst of times, Mens hearts failing them for fear, and for looking after the things which are coming upon the earth: and then lift up your heads, saith he, then is the time of the Saints greatnest hopes. So is the night the darkest at the approach of day: and Saints joy the greatest in that darkest night. But perhaps there is yet something else that troubles you. Beloved, as Joab removed the dead body of Amasa, so would I take all lets out of your way, that nothing might hinder your rejoycing. David's complaint is sad. Psal. 38.3. There is no soundnesse in my flesh, because of thine anger: nei­ther is there any rest in my bones by [Page 156]reason of my sin. This indeed is the sad ingredient that imbitters all. But so let me advise you to weep still, and then rejoyce that ye can thus weep. If it hinder your rejoycing, I must tell you that it is a sin. Though it may seem strange, yet it is a truth. A man may sin in sorrowing for sin. I suppose but few are guilty in this kinde. Yet it is a fault, when we think of sin so much, and mourn so unmeasurably, that it unfits us for those other duties God requires at our hands, when it cools our devo­tion, that we cannot pray, or infeebles our faith that we cannot believe; when it carries us from God, and deprives us of that hope which is laid up for us in Christ Jesus: In a word, when it takes us from this duty, Rejoyce evermore. Why art thou then cast down, O my soul, and why art thou thus disquieted within me? I will yet trust in God, who is the [Page 157]health of my countenance, and my God. So now I shall call upon you, as upon my self, Rejoyce ye righteous. And the rather I call upon you,

1. In respect unto your selves, that ye may have the comfort of those blessings God hath bestowed upon you beyond other men. As ye heard before whilest ye look above, God is your Father; whilest below, God shall tread down Satan under your feet short­ly: whilest without, all's yours; whilest within, the Kingdom of heaven's there: whilest upon the left hand, all things work together for your good: whilest upon the right, you have God in your enjoyments: whilst behind you, the win­ter is past; whilest before you, an eterni­ty. Oh joyful eternity! But till you rejoyce in these things, you do but live besides your wealth, as that covetous worldling, Eccles. 6.2. A man to whom God hath given riches, wealth, and honours, so that he wanteth no­thing that his soul desires: yet God [Page 158]gives him not power to eat thereof, but a stranger eateth it. Besides you disable your selves for the perfor­mance of those duties God requires of you under such enjoyments, at least you perform them not with that cheerfulnesse and alacrity, as ye ought: whilest your affections flag, ye lose the grace of your performan­ces. They come from you but as water forced against the hill, because ye have no pleasure in them. Where­as those that rejoyce in God, they run the waies of his commandements, and therein is their delight. That therefore you may have the comfort of his mercy roward you, and the honour of a cheerfull service, it concerns you to attend this duty. Re­joyce ye righteous.

2. In regard of others, to encou­rage them in the waies of righteous­nesse. Numb. 13. we read, The spies which were sent into the land of [Page 159]Canaan, they brought an evil report upon the land, insomuch that the peo­ple began to think of making them­selves captains, to return again into the land of Egypt: so whilest we are of that heavy, heartlesse and uncom­fortable disposition, we bring an evill report upon Religion, as if it were but some sullen fit, or melan­cholick humour, and no joy to be taken in it. Thus we discourage those that were entring in. Besides we en­courage enemies. Psal. 13.2. How long shall I be so vexed in heart? How long shall the enemy triumph over me? then they triumph over us, when they see us vexed at the heart. Aha, so would we have it: and this hardens them in their wickednesse. But when they see our undanted spirits, and that we go on with cheersulnesse and cou­rage, this is a trouble to them. So lest you discourage friends and encourage enemies, Rejoyce ye righteous.

[Page 160]Lastly, In regard of God, that he may have the praises due unto his name. Psal. 33.1. Rejoyce in the Lord, ye righteous, for praise is com­ly for the upright. This is added as the reason why we must rejoyce, be­cause praise is comely; implying in­deed that we cannot be thankful to him, except we rejoyce in him. Whilest we are sad and melancho­lick, it appears that either we take no notice of his mercies, or that we do but lightly esteem of them: but when we rejoyce in them, this ar­gues, that we highly prize them, and the more we rejoyce, the more thank­full for them. Oh take heed of that base sin, the sin of ingratitude, an odious and provoking sin. It not on­ly robs God of his glory, but our selves. The more thankful we are to God, the more bountiful is God to us. Ascensus gratiarum est descen­sus gratiae. As vapours drawn out [Page 161]of the earth, return in showres to the earth: so our thanks ascending up to heaven, God showres down upon us more abundant mercies. Because thou hast been faithful in a little, be thou ruler over much. But then on the contrary, Deut. 28.47. Because thou servedst not the Lord thy God with joyfulnesse, and with gladnesse of heart, for the abundance of all things: therefore shalt thou serve thine ene­mies, which the Lord shall send against thee, in hunger, and in thirst, and in nakednesse, and in the want of all things. Thus whilest we look upon God, whether we eye his favour or his frown, it concerns us to be joy­full that we may be thankfull. Nay whilest we look upon that sacred Trinity, that we may give him his due praises, so might we double and treble our rejoycings. Be glad in the Lord, and rejoyce ye righteous, and shout for joy all ye that are upright in [Page 162]heart. Thus to God the Father, in whom we rejoyce; to God the Son, by whom we are made righteous; and to God the Holy Ghost, through whom we are upright in heart; To the three Persons and one God be the glory of our joy for ever and ever, Amen.