THE JOY OF THE UPRIGHT man.. IN A SERMON PREACHED AT GRAY'S INN: BY I. B. WHEREIN IS DECLARED THE hidden comfort, the sure reward, the present condition of the upright-hearted PSAL. 126. 6. They went weeping, and carried precious seed: but they shall return with joy, and bring their sheaves. LONDON, Imprinted by Felix Kyngston for Nathaniel Newberry, and are to be sold at his shop under Saint Peter's Church in Cornhill, at the sign of the Star, and in Popes-head Alley. 1619. TO HIS MUCH RESPECTED AND APPROVED FRIEND, Mr. DA. M. IT hath been the custom of them that penned the Book of Books, the Bible, to direct several writings to some particular and private persons, although it was in their minds, that the Church in general should also receive edification and comfort by them. So then I have in this respect trod in their steps, whose pattern cannot but be worth the imitation. Were it as convenient, as lawful, I would fully have set down your name: but (to avoid the least appearance of evil) I have omitted that; and though many reasons might be produced, why I made choice of you before others, yet it would be tedious, and to no purpose to relate them; wherefore let these following suffice. I assure myself that it will be well accepted, and (as from the hands of a true (though mean) friend) received. I also (so far as my judgement leads me) verily believe, that the Lord hath begun his good work in you: wherefore, though the means be but weak, the powerful Creator can use it, as an instrument to fur-ther the same. He that could cure the blind man with clay and spittle, can produce the like effects by an ordinary means, who doubteth? I will not proclaim to the ears of the world, what kindnesses I have received from you (for that might seem to smell of flattery; or by a more secret manner of begging, to crave some future favour). But this I will only mention, that it is out of Christian affection, and a singular desire of your good & comfort; as also to declare my remembrance of you, that I have in this kind put pen to paper. And to say much in one word: If I have more than an ordinary affection to any private person, the current thereof runneth towards yourself. Let these lines (what ever they be) therefore the rather find a friendly entertainment: and not so only, but especially strive to apply them to what end I have aimed at, in the penning of them. They will plainly declare unto you, by what means we are to stand just before God; of which mystery the vulgar people are (for the most part) ignorant of, or not thoroughly grounded in▪ Again, you shall find in them, that the spiritual estate of a Christian is secret, not only to others, but often hidden from himself, especially at the time of his effectual vocation; for than he is like the late manured field, naked and bare, without the least true apprehension, or sight of saving grace, and good grain in the furrows of his soul. By this you may understand, who are the reapers of God's greatest benefits. And finally, you shall evidently see confuted the opinion of those, that hold there is no mirth or comfort in a Christian course; who cry out, what? turn Puritan? become a Precisian? then farewell all joy, and welcome melancholy. But we say (leaving those names to whom they of right pertain) that faith in the promises of God, and obedience to his precepts, will expel fear, quiet the troubled soul, and make a sad heart the merriest man in the world: for faith in the Gospel sets us even with God; and obedience to the Law, will bring us to his presence, where all the righteous and upright-hearted, shall bathe themselves in Rivers of pleasure, that shall never be dried up, but spring, flow, and be full for ever. To the which the Lord bring you in a convenient season, through the merits of his Son, by the hand of his blessed Spirit. Amen, Amen. Your friend, if friend to any, I. B. THE JOY OF THE UPRIGHT man.. PSAL. 97. 11. Light is sown for the righteous, and joy for the upright in heart. THese words consist of a double proposition; but some understand that, like Pharaohs dreams, though divers, the same thing is only meant. Others thus; Rom. 8. 1. Psal. 32. 2. that the first part of the verse is understood of justification, the latter of Sanctification; for they both usually go together, and the one is never in God's children separated from the other: for if the Lord justify any person through Christ, in some measure he sanctifieth the same by his Spirit; these (like Naomi and Ruth) run together. In the former proposition are two things to be considered: first, that light is sown: secondly, for whom, and that is for the righteous. Again, in the latter proposition, are two things also to be noted; the one, that joy is sown; the other, who shall reap it, viz. the upright in heart. But for the better understanding of the words, we must know, that this Text is an Allegory; that is, a continued similitude, wherein we may observe four things. First, the sour; and that is God. Secondly, the seed; and that is joy and light. Thirdly, the reapers, and they be the just and upright in heart. Fourthly, the ground where, and that is in God's Word and works, earth and heaven, within us and without us. This metaphor of husbandry is often used in the Scripture: for First, it is of antiquity; our first parents were to till the ground. Secondly, it is of good report; therefore to be thought upon. Thirdly, it is profitable; for he that soweth shall reap. Lastly, it is of necessity; for grounds must be ploughed up, or they will not bring forth any good fruit, but briers, thistles, and all unprofitable rubbish. Now we will proceed to the meaning of the words. And first for Light: Light is either taken literally, or tropically. Literally two ways: First, either for an accident or quality in a subject, as in the Sun, Gen. 1. 3. or any clear body: or Secondly, as an effect, proceeding from its cause; and so the Fire, Moon and stars are said to be Lights, and to give light, Gen. 1. 15. Eccles. 11. 9 Again, light is metaphorically applied many ways. First, God is said to be light, 1. john. 1. 5. Secondly, Christ is called the light, john 3. 19 Thirdly, the Ministers are styled Lights, Matthew 5. 14. Fourthly, the Gospel; walk in the light, john 12. 36. Fifthly, the precepts and word was to David, a Lantern, or light, Psal. 119. 105. Sixthly, Grace is called light, Ephes. 5. 13. 14. Seventhly, deliverance from danger, Esth. 8. 16. In a word, light is taken for all true comfort, and spiritual blessings that we receive from God, through Christ, temporal or eternal; and so it may be taken in this place (though more particularly) of deliverance from trouble, or some present danger the people of God were cast into: for the Kingdom of Christ is fore-spoke of, Heb. 1. 6. and prophesied in this Psalm, so that we may without danger expound it of Christ the true light, of his coming, and all blessings that accompany the same. Is sown] that is, prepared, purposed and appointed of God, to be received in due time and convenient season: Colos 3. 3. for as seed lieth in the earth covered for a while▪ 1. john 3. 2. so is the joy of the just secret, hidden. For the righteous] We must understand, that there is a twofold righteousness; and that either personal, or by imputation. Personal righteousness hath in it two things; first, integrity; secondly, conformity: for there is one frame of the person, another of his actions. Integrity of nature must be in him that is personally righteous, Eccles. 7 ult. so was Adam, Eve and Christ by creation: hence some conclude, that only they three were created in the image of God, and none other: for God (in the beginning) made man righteous (righteous in respect of his nature and being), and Christ (afterward) as he was man; for the Spirit did overshadow the Virgin, and purify the matter and mass of which his human body consisted, so that it was perfect, and without the stain of the least original sin. And again, conformity of action is also of necessity, to make a man personally and absolutely righteous: the first Adam had the one, but failed in the other; therefore because he kept not the rule of justice, he was never actually and personally righteous: the second Adam, Christ, had both; and so was able to abide the Law, yea, the very rigour of it, either for purity of nature, or holiness of conversation; and he only, and none but he. 1. john 2. 1. Hence he is called, jesus Christ the righteous: for he was righteous every manner of way. And although the first may be without the second, yet the second cannot be without the first; because the latter (as an effect, springeth and floweth from the former, as his true and proper cause, Ephes. 4. 24. And thus having declared what personal righteousness is, we come to see what is meant by righteousness imputed. Now imputed righteousness, is that righteousness which is not in man's self, or from himself, but from and by another; not by creation, but imputation. This seems to me to be prefigured by the skins, wherewith the Lord, after the fall, clothed our first Parents; the bodies of the beasts were for sacrifice, the skins to put them in mind, that their own righteousness was like the figge-leaves, imperfect; and therefore they must be justified another way. Yet however that be, Paul is plain for this distribution of double righteousness: for (saith he) I labour not to be found in mine own righteousness, which is by the Law, but that which is by faith in Christ, Phil. 3. 9 So that it is manifest, there is an imputative, as well as a personal righteousness. And here we are to note two things in righteousness imputed: first, what it is that maketh righteous: secondly, how or by what means we are made partakers of this that maketh us righteous. The thing or matter is Christ and his obedience; Christ is made our righteousness, etc. 1. Cor. 1. 30. And we must have both his person and actions to be the matter of our justification: for we are conceived in sin; therefore we must have a righteousness to satisfy the justice of the Law in that: for the parts of Divinity at the Creation, seem to be Holiness of nature, and Perfection of life; so that this rule being just and good, must be fully satisfied, either by ourselves, or some other, else no flesh should be justified, or saved. Again (I say) his obedience must be imputed also, and that active and passive (the which some, but without just reason, deny; affirming, that the passive is of itself sufficient). And the reason is this: the Law after Adam's fall required a double debt; the one, that the breach thereof might be repaired; the other, perfectly obeyed; that, that was done, must be undone; and that which was undone, must be done: and by whom? even by Christ our surety. And observe how fitly the active and passive obedience of Christ answer these two: for his passion removed the curse, and his active obedience brings the blessing, and confirms man being reconciled. And this is that which the Apostle intendeth (though some otherwise expound the place) where he saith, If by the death of Christ (that is, his passive obedience) we be reconciled to God, when we were enemies; much more being reconciled, we shall be saved by his life (that is, his active obedience); Rom. 5. 10. For the better understanding of this, let us compare Adam unto a pot, or some such earthen vessel; first, it is framed, moulded, and well figured; then it is put into the oven or furnace, and hardened. Now suppose that this vessel be hit with a foot, and dashed in pieces before it was hardened; must it not have a double act to make it perfect, one to mould it anew, another to season and harden it? Why, man by Creation was by God excellently framed; but he was not hardened and confirmed by the obedience of the Law, but broken to pieces in dashing himself against it: so that now he standeth in need of more than at his creation; for he is broken, therefore wants moulding, and then hardening too; else notwithstanding his case were mutable, and his condition subject to breaking still. Now the passive obedience of Christ doth frame him anew, that is, set him in that condition, wherein he was at the first by creation; and then his active obedience like the furnace, doth confirm and make him a vessel unchangeable, and fit for the Lords use for ever. And doth it not stand with justice, that death should remove death, and life procure life? I write my opinion (submitting myself to the judgement of the reverend and learned), that the ground of this error had its beginning from misunderstanding of personal righteousness: for Adam was just by creation, in respect of his essential properties: but never actually righteous in the obedience of the precepts by practice; so that Adam was no sinner, yet not justified: for not a sinner and a righteous person are not equal and equivalent terms, they may not be converted; for Adam, though just by creation, yet not by action; so that he did but answer to one part of the rule, not the other; neither could he, until this created righteousness had been produced into act; for as the breach of the Law made him actually a sinner & unjust, so the performance of it would have made him actually righteous, the which he never was. The death of Christ will restore us to that estate, from which we fell in Adam, and that is, of enemies to make us friends; and to heal (meritoriously) our wounded nature: but his life must confirm us, and make us actually just: and there can be no danger at all in holding this doctrine; and I wonder that any man can either ascribe too much to Christ, or believe too much in him: for if the breach, and the not keeping of the Law be debts (as in truth they be), then (as Paul writeth to Philemon concerning Onesimus) let us (in all humility of heart by the hand of faith) set both on Christ's score. And thus much for the matter of our justification, by which we are made righteous. The manner how or by what means it is applied, followeth, and that is faith, Rom. 4. 3. and faith only: for we are justified by faith only, Heb. 11. 6. as by an instrumental cause; for faith layeth hold on the object matter of our justification, Christ and his obedience; Rom. 5. 1. 10. and so uniting the believer to him, he is justified, though not by his own inherent and actual righteousness. So that God the Father accepteth of this satisfaction, as if we in our own persons had, both for holiness of nature, and perfection of obedience, absolutely answered and fulfilled the laws justice. And from this that I have said, we may gather these conclusions. First, that None was ever personally righteous, but Christ only. For if his Father would mark what was done amiss, yet he was, and is, and ever shall be able to abide it: for he was holy for nature, and perfect for life. Again, Rom. 3. 9 hence it will follow, that all men stand in need of Christ's merits; and all cause of boasting is totally excluded from mankind: yea (whatsoever Papists babble) the blessed Virgin herself. So that the person for whom light is sown, is he that by faith applieth Christ and his obedience (being offered by the Father) to himself in particular. And thirdly, we may from this safely conclude, that They who have no faith cannot be justified, and consequently saved. For we must of necessity have faith to apply Christ as an instrument; Rom. 13. ult. for faith is as a hand to receive, and put on the righteousness and merits of the second Adam. Hab. 2. 4. We are said to live by faith: that is, in believing in the Lord of life. They therefore that have no faith, Ephes 2. 1. are dead in trespasses and sins. Adam had life in himself at the creation: now we have it out of ourselves from Christ at our justification. And last of all we may collect, that the object of faith and matter of justification is not within us, but without us; and that we stand in need of the same, else no salvation; whence these three Corollaries follow. First, that sins before conversion cannot hinder man's perfect justification. Let this be well observed. Secondly, that good works after our effectual vocation do not further our justification before the Lord, they will help to assure us, that our faith is sound; and justify us in the eyes of the world, but no other ways. And lastly from this I also conclude, that They are in a great error, who hold the bare act of faith without the application of Christ and his obedience to justify. We are said to live by our hands, yet we understand, that it is meant by that we get by labour and travel; for no man eats his fingers: so we may truly be said to be justified and saved through faith; but we must know, that it is by what faith resteth on, and applieth to the person, and no otherwise; this is the plain meaning. And now I come to the second branch of my text, and joy]. Some expound the first part by the second, and say, that by light is meant joy; and by just, upright in heart. But I rather understand, that sanctification is meant in this clause: for many are apt to say, they have faith, yet want holiness; therefore the spirit would take away that false cavil. Again, good and righteous persons call the soundness of their faith sometimes into question, doubting of the truth of their spiritual condition; therefore to remove that scruple, and to comfort and settle their wavering minds, the Prophet annexeth as a help this other clause, wherein is comprehended sanctification. And usually in the holy Book, these two are coupled together, and they may not be put asunder, 1. Cor. 6. 11. Now for the interpretation of the words: some read joy, others gladness; the difference of these two I take to be this: joy is in the heart, secretly hidden: and gladness may be seen in the face, or by some outward sign discerned: for where one Evangelist writeth, Rejoice and be glad; another saith, Rejoice and leap. Fear and joy are internal, but trembling and gladness external: See Mat. 5. 12. Luk. 6. 23. Psal. 2. 11. Matth. 28. 8. Upright] Seems to be a Metaphor took from a pillar, or thing that standeth (as we say) bolt upright, not inclining more one way than another; or some read it Right or Straight of heart; that is, in whose thoughts, intentions and conversations is no guile, like Nathanaël, or Ezekiah; and heart is added, to show the true root of sincerity, as also to condemn outward hypocrisy: for some, like the old pharisees, are just outwardly, but inwardly full of rottenness; the heart is not upright, what show soever they make of holiness and righteousness: or it may be annexed for the comfort of the just, that though they fail sometimes in outward act, yet it falleth forth contrary to the intent and former purpose of their heart: for the most faithful hath his failings, whatsoever his resolutions have been to the contrary. And now in few other words, thus may we plainly resolve these. What if the faithful be afflicted? overwhelmed with the waves of sorrow? compassed about with great and manifold evils? drowned in the depth of depths? and well near swallowed up of overmuch heaviness? shall they not hear of glad tidings? will not joy break out as light in the morning? and all tears be wiped from their eyes? yes, this is an eternal truth, that, All such as are justified by faith in Christ; sanctified (having hearts without guile) by the word and spirit; though they sow in tears, plough in pain, and all their crop seem to be blasted; yet there be great blessings appointed by God for them; which (though for a season they be covered, and hidden like corn in the furrows) they shall one day reap and receive in earth and heaven, according to the sure promise of the Lord. Thus to our power having picked out the true meaning, we come to gather some profitable instructions; and out of the word sown, we may first observe, that Doct. 1 The righteous man's harvest in secret and hidden. It lieth like the corn covered in the ground; Their life is hid; Col. 3. 3. and, it is not manifest what they shall be: 1. joh. 3. 2. No eye hath seen, or ear heard, neither hath it entered into the heart of man, 1. Cor. 2. 9 what the Lord hath laid up for them that love him. Name what you can, and it will be a mystery, a secret thing, that belongs to the upright in heart. Reason 1 First, is not the decree of God a hidden thing? a depth unsearchable? and able to make a man astonished? Rom. 11. 33. Did not Paul cry out, Oh the deepness of the riches both of the wisdom and counsel of God how unsearchable are his judgements, and his ways past finding out? Reason 2 And is not the incarnation of Christ a secret too? what more to be admired, 1. Tim. 3. ult. than, That God should become man, 1. Pet. 1. 12. and be manifested in the flesh? The very Angels desired to peep into this mystery. This is one of the Lords wonderful works, Isai 7. 14. The way of a virgin with a man. Reason 3 Again, the conversion and regeneration of a sinner a admirable; it's a noble, yet a secret work: Nicodemus a great Doctor could not see into it. joh. 3. 4. And if natural births be so strange, what shall we judge of this? Reason 4 Moreover, Peace of conscience and joy in the holy Ghost, 2. Cor. 1. 22. is no open matter; None knoweth it, but he that hath it. 2. Tim. 2. 19 So is the earnest of the Spirit, and true seal of salvation; the power, life and sweetness of the word, 2. Cor. 2. 14. The remission of pardon for sin, with Certainty of salvation. 1. Pet. 1. 8. Reason 5 And in the fifth place, the harvest is secret, if we consider where it is growing. One close is, The secret purpose of God; Rom. 11. 34. and who can understand it? 2. Pet. 3. 16. A second is his word, 2 Cor. 4. 4. and how hardly is that to be searched into? ler. 17. 9 A third is a man's own heart: and is not that both secret and deceitful? And last of all, the very principal part of the harvest is hid with Christ in heaven; 1. joh. 3. 2. and when he appears, it will appear what it shall be. Use 1 And is the Righteous man's harvest secret and hidden Then the profane must learn not to speak evil of their ways; as though, of all time it were the worst spent time that is spent in the service of God. 2. Pet. 2. 12. Why shouldest thou report basely of what thou art ignorant of? Dost thou know what delight is in reading, praying, hearing, singing and meditating, that art dead, and never couldst awake to go to work? 1. Cor. 2. 11. Canst thou see into the heart of another and tell of his treasure? 2. Cor. 12. 4. When wast thou in the third heaven, to take view of the great things that there be by God provided for his servants against the great day of Reaping? Math. 7. 1 Therefore judge not, lest thou be judged: understand the truth, and then speak: for its wisdom to conceal any thing we know not, as it commendable to speak the truth of a known good matter. Thou art to learn that God's children are a hidden people, and have hidden comforts, such as the world knows not of. joh. 4. 32. Sometime you shall have a man commended on this manner (when peradventure his suit is not of the costliest) Oh Sir, as mean a man as he seemeth, there is few such in the parish, he is an unknown man, there is no end of his good. This may truly be said of all the faithful (though they should go in sheep skins, camels hair, and fare meanly every day) that there be but too few such in the parish, they are unknown men, and (of a truth) there is no end of their good: for are they not called Gods stored or hidden ones? Math. 13. 44. Psal. 83. 4. Is not their kingdom a treasure hid in the field? How much is that goodness, Psal. 31. 19 O Lord, thou hast laid up for them that trust in thee? David admired, or desired, (as one doubtful) to be resolved. Use 2 And the righteous here are also to be admonished, that they do not regard the censures of such as are blinded by the God of this world. What if they, Exod. 5. 2. like Pharaoh, cry out, Who is the Lord, that we should serve him? Mal. 3. 14. and is there any profit in serving the Almighty? Why? they cannot judge of thy estate, 1. Cor. 2. 14. they perceive not the things of the spirit of God, but count them foolishness: They think that Gain is godliness, and are out of the way. How can a blind man understand and judge of colours? and are not great and secret things too high for a fool? Prou. 17. 7. Say therefore with the Apostle, 1. Cor. 4. 3. I pass not for such men's judgements: Luk. 23. 34. or rather pray with thy Saviour; Father, forgive them, for they know not what they do: cry out in compassion with Stephen; Acts. 7. ult. Lord, lay not this sin unto their charge: Is it to be expected, that such as counted Christ to be without form, Isai. 52. 14. reputed him a wine bibber, john to have a devil, Mat. 11. 18. 19 and the chief servants of the Gospel (filled with the spirit) to be drunk with new wine, Acts. 2. 13. and out of their wits; should judge and esteem charitably of thee and thy proceedings? Never expect this; for it is a thing impossible: Nature cannot go beyond itself, and natural men cannot discern of things that are spiritual. Use 3 And is this Harvest hidden? Then it may be a comfort to the upright in heart, 1. Thes. 1. 6. when they think their own state to be miserable. 2. Cor. 6. 9 What if afflictions compass thee like a garment? 1. Pet. 4. 12. the fiery trial seem to burn thee? Psal. 77. 7. & 51. 12. 13. wicked men rise up in arms against thee? or Satan shoot his sharp shafts to wound thee? Suppose the Father seem to frown upon thee, Christ to reject thee, and the fellowship of the Spirit to be departed from thee? Yet must thou hope still; for thine harvest is secret, and often blasted in thine own eye. Was not David himself sometime as one rejected? Did he not cry, Lord restore me to the joy of thy salvation? job was in a great strait, when he set down this peremptory sentence, job. 14. vlt While man's flesh is upon him he shall be sorrowful, and so long as his spirit is within him it shall mourn. And have not the dearest of God's Saints been strangely (for a time) perplexed? Assure thyself, that No new thing is befallen thee, or strange matter come unto thee; 1. Cor. 10. 13. but such as are incident to the Lords beloved ones. He that readeth David's Psalms, would imagine the man to be mad that penned them, if he had not some experience of spiritual desertions. What is liker to good grain than grass, at the first sprouting or shooting up of both? and what doth more resemble faith than infidelity, especially at the first instant of a man's conversion? Young Converts (to speak with reverence) are not unlike some of your London Cockneyes; tell them when they come into the Country, that wheat is wheat, having but covered the earth, and not grown up to a blade and ear, they will not credit you, for they have no experience in matters of that nature; they have bought it only (winnowed) in the market, and therefore imagine so to find it growing: but the skilful husbandman knoweth full well, that the corn in his close will be as good wheat at harvest, as any that is sold in all their City: So he that is not an old disciple, and hath not skill in this kind of husbandry (because he findeth not faith, and hope, and love perfect at the first breaking up of the field of his soul by the plough of the word) feareth that he hath no grace at all: but a grounded Christian knoweth the contrary. Learn then this lesson, that after ploughing, comes sowing; after sowing, the seed lies under the clots; after, springeth to a blade, ear, and last of all, a full corn: and these degrees are to be expected in this spiritual harvest also. I have known others troubled, because they cannot distinctly tell the time of their conversion: Why? do not some women conceive, and know it not for a season? yet before long they can easily discern it. And in like sort may the new birth be wrought, and yet some while the person be ignorant of the same: joh. 3. 8. For as the spirit bloweth where and when, so, how he listeth. Thou must try it by the effects. If therefore the daily course of fin be stayed; 1. joh. 3. 9 the breasts of thy understanding and heart, Psal. 119. 11. with the sincere milk of the word, be filled, and thou travel in mind and will, that good works may be produced: Rom. 7. ult. thou art borne of God, and one of his adopted children. Use 4 And is this harvest secret and hidden? Then let the righteous never rest content with any measure of spiritual crop they have attained to: for they have but like Ruth participated of the glean. The very chief of the harvest is gathered into heaven, and there they shall have it: the upright are in the wilderness, and have but tasted of the good things of the world to come: yea, this doctrine should cause all of us to thrash out the word, to break our hard hearts, to sow apace both the seeds of good works, and the rich and precious grain of prayer. Oh that we did but conceive aright, how these seeds will fructify; and the full sheaves that we shall reap, either in life or death, or at the last day! Truly not one of these corns shall miscarry, but all take root, spring, and bring forth fruit in great abundance. I say then, be not weary in this course of husbandry; judge not, that The harvest is past, 2. Tim. 2. 18. but scatter this seed every where, and cry aloud, 2. Cor. 5. 6. that the great day of reaping may come, and the principal time of gathering: yea it should move thee to wish to be loosed, and to desire Christ's coming to judgement, and then it will appear what thou shalt be: for whatsoever good thing any man hath done, Ephes. 6. 8. that same shall be receive of the Lord, whether he be bond or free. It cannot be denied, but that, as in the days of Elias, the children of God in this world, like the corn, covered with chaff, may be hidden and not discerned; but at that day Christ shall single them out, call them by name, and reward them according to their works. Matth. 10. ult. Every good intention of the heart, each sentence powdered with salt, the still prayers that have been powered out in the poorest corner of a cottage, and every good action done in secret, shall come to light, and have his blessing; and then the difference will be discerned between the righteous and the wicked, between him that served God, and him that served him not. Mal. 3. ult. Go on therefore, and be not dejected: For the husbandman must first sow, that he may reap the fruit; and he that soweth liberally, 2. Tim. 2. 6. shall reap also liberally. 2. Cor. 9 6. And now we come to observe a second point, the which we gather out of the consequent part of the first proposition, which is, that Doct. 2 The righteous are the reapers of God's greatest benefits. Light and gladness be sown for them only, and for none other: Balaam saw this full well, therefore he desired to die the death of the righteous, Numb. 23. 10. and that his last end might be like unto his. David crieth out, ●sal. 37. 37. Mark the upright man, and behold the just, for the end of that man shall be peace: yea, the righteous shall be had in everlasting remembrance: Psal. 112. 6. and, such shall want no manner of thing: Prou. 10. 7. for their memory shall be blessed here on the earth, Prou. 21. 21. and their names for ever engraven in heaven. But with the wicked it shall not be so: ler. 17. 13. for their fame shall rot, their names shall be written in earth, their hopes make them ashamed, and at the last day, Psal. 1. ult. their image shall be despised: They shall be as chaff before the wind, and shall not be able to stand in the presence of the Lord: but be deprived of the kingdom of heaven, and thrown down into the nethermost hell. We deny not, but that they may flourish for a time, Psal. 37. 35. spread themselves like the green bay three and big Cedars; send out their children as sheep, job. 21. 7. place them on the highest hills, play upon the tabret and harp; spend many days in carnal pleasures, yet for all this, in a moment they shall descend into the pit. This shall be the portion of unjust and wicked men, but the contrary to the righteous. And it also standeth with good reason. Reason 1 For first, the just are united to Christ their husband and head; Ephes. 5. 30. they are bone of his bone, and flesh of his flesh: therefore they shall partake (in truth, though not in degree) of all his privileges. And from this union, we are said to be heirs of God. Gal. 4. heirs annexed with Christ. Rom. 8. heirs of grace. 1. Pet. 3. heirs of the kingdom. jam. 2. 5. heirs of eternal life. Tit. 3. yea, coheirs with Christ of all things present or to come: For the righteous are Christ's, and Christ is Gods. 1. Cor. 3. 21. 22. 23. And as they that are thus grafted into the second Adam shall be partakers of all his goods; so the unjust, not being in him, shall taste of all the heavy judgements of God the Father. He that is not a branch of this Vine, shall be cut off, whither, die, and suffer the vengeance of eternal fire. Jude 7. Reason 2 Again, they have right to all the promises, and none but they, Heb. 11. 1. 2. Many may say, that They are Abraham's seed, Mal 3. 9 have true title to heaven, and boast much that They are free: joh. 8. 33. but they that so think, may deceive their own souls, and be far from the kingdom of heaven. For Godliness, only, hath the promises of this life, joh. 8. 36. and the life to come. 1. Tim. 4. 8. And if the Son make man free, then is he free indeed. But (alas!) the wicked, unjust and profane have no promise to inherit heaven; all the threats in God's book are denounced against them: Psal. 32. 10. For, Many sorrows shall be to the wicked, and they that do commit sin shall not be unpunished. And the Apostle is round in this thing: Be not (saith he) deceived: for the unrighteous shall not inherit the kingdom of God. 1. Cor. 6. 9 Reason 3 A third reason is this, that as the righteous have (only) true title to the promises; so they only have faith to apply them: say that wicked men had (which they have not) right to the promise of life, yet they have no faith to apply it to themselves in particular: whatsoever such men brag and boast of, 2. Thes. 3. 2. yet All men have not faith: and he that believeth not is condemned already. Mark 16. ●6. Many in their fond imaginations, think, 2. Sam. 21. 20. that like the Giant of Gath, they have upon the hand of their faith six fingers; yet (alas) when they come in the day of death, or time of trial to feed on the promise, to put on the Lord jesus Christ, judg. 1. 5. 6. they, like Adonibezek, will lack their thumbs, and die for want of feeding on the food and true bread of eternal life. Now the righteous have not only the precious promises, 2. Pet. 1. 1. 4. but also precious faith, the which two being united, carry the whole man into the garner of God, and large field of the kingdom of glory: Ephes. 2. 8. for me are saved by faith. And as the sickle is to the hand of the reaper, so is faith to the soul of the righteous and true believer. Reason 4 And last of all, he that is a reaper of these favours, must fit himself for the kingdom of heaven, Gal. 4. 30. and that the Lord of glory may come in. He must cast out the bondwoman, and her son, Satan and all the seeds of sin; 1. Cor. 5. 7. purge himself of the old leaven; cleanse the inside of the cup and platter of his soul; and this will none but the righteous do: ungodly men lodge their Lord in the Inn, they cast him into a cratch, suffer him to knock, yet permit him not to enter and sup with them. They will not dress and sweep the floor of their souls, cast out the rotten goundsell in the barns of their hearts, and empty themselves of that rubbish that shutteth the door, dammeth up the room, and shouldreth out this heavenly rick, this harvest of the Lord: But the righteous, they sweep the house, make way for the harvest, Psal. 24. 7. open the door, pluck up the everlasting gates, and give the King of glory, good, great and royal entertainment; Reu. 3. 20. so that he will sup with them, they with him, and partake of all his fatlings. Use 1 And seeing the point thus by reason and Scripture confirmed, let us come to make application. And here in the first place we may see the vanity of our profane and ungodly persons; who cry out (as the people in former times) if we preach this doctrine (that Only the righteous reap these great favours) you take too much upon you, Moses and Aaron; for all the congregation is holy. Thus they in this clear light of the Gospel, say (what? in their hearts, with the fool? No: in public, and seek to defend it) that All shall be heirs of God's greatest benefits; not one shall perish. And we say too, that if they be righteous (and for number as the dust of the earth, or stars in heaven) that they shall all inherit the kingdom of God and of glory: but if they be proud, unjust, deceitful, and want upright hearts (were they as the sand on the sea shore, drops in the huge Ocean, grains on the ground, or fishes in the water, for multitude) that so living, and so dying, they must reap nothing but wrath, vengeance, and the largest fields of God's highest displeasure every mother's son: Darkness, trembling, terror, and the sting of the second death shall be the sheaf of their field, the corn of their barn, and the best grain that shall be preserved for the garner of their souls; for they were never united to Christ, have any right to the promises, truth of faith in their hearts, neither would open the gates of their souls, that the King of glory might come in, and find favourable acceptation: And yet for all this, in the land of uprightness, they will do wickedly. What shall I say? or where shall I begin? and when make an end? Have we not the biting usury; the cursed covetousness; the devouring oppression; the destroying extortion; the shop of dearth, darkness and deceit the unequal weight, mixed ware, and counterfeit stuff? And, as sure as the word of God is true, and holy and just, that upon whom these foul sins shall be found, he shall die the death. I know that this is a hard position to settle in their minds, yet he that denieth this for a truth, must turn Atheist, gainsay that there is a resurrection, a judgement to come, and a just judge that revengeth all wrong. Psal. 50. 21. 2. Pet. 3. 3. 4. Use 2 And in the second place, here is a world of comfort to the upright in heart. Gal. 6. 9 For whatsoever the Lord hath sown in earth or heaven (if thou faint not) thou shalt reap in due time. In earth thou shalt have food and raiment fit and convenient, and, if need be, in great abundance. Let the waters swell, the sea roar, the earth tremble, the wind blow, and the floods come, yet thou shalt escape all danger. Let the Sun be dark, the Moon turned into blood, the Stars fall, the heavens burn, and the elements melt with heat; yet just Lot shall be delivered; Noah escape drowning; for righteousness is written in thy forehead, and the destroyer shall not destroy thee. What if thou sow in tears, plow up thy ground in a time of mourning, yet thou shalt reap with joy, and by the hand of the Angel, job. 5. 26. be carried, like a rick of come, in due time, into the garner of God: 1. Thes. 5. 24. For faithful is he that hath promised, and will surely do it. He hath sown, and his sons shall reap; though the harvest be long in coming, the crop shall be the bigger, the better. Therefore in the midst of all thy sorrows, let this meditation comfort thy soul, that the righteous and upright in heart (of which number thou art) shall be the reapers of God's greatest benefits. Use 3 And seeing this is thus: Let no man say, that It is in vain to serve the Lord; and that Godliness is not gainful; for it is profitable every manner of way. job serves not God for nought; neither doth righteousness prevent riches. The fools proverb is, that He that useth plain dealing shall die a beggar: I say no: and add more, that he that doth not use it, shall die, like judas, a very beast; and judge, whether is the better? I can tell you, that when the heavy sentence shall visit us that did Ezekiah, Isai. 38. 1. Thou must die, & not live; then will the worth of a well led life be a matter of moment, a thing much set by, seen into: and this tidings shall come, and will not tarry; Heb. 10 38. and then shall the just live by his faith, have boldness of spirit, and reap that riches, the great husband in heaven had sown and prepared from the beginning for the upright. Then shall he have all tears wiped from his eyes, rest from his labours, job. 33. 28. and his life shall see the everlasting light; yea he shall reap fullness of joy, freedom from all bondage, Psal. 16. ult. and pleasures for evermore. Use 4 And in the last place, seeing the righteous are the only reapers of the Lords greatest blessings; it must be a strong motive to move us to be such. We would all be set at liberty, both spiritual and corporal; enjoy all the blessings that the great Seeds-man of the earth and heaven hath provided; why then, strive to be upright in heart. Noah was a righteous Preacher, Lot was just, Paul had a good conscience, Ezekiah walked before the Lord with an upright heart; and these were freed from many dangers on earth, died at the last with honour, and now are reapers of that unspeakable light in the kingdom of heaven. But because many boast of their own righteousness: cry, Stand apart, I am more holy than thou, yet are not of this number: we will give some true trials and notes of upright and just men. Notes of an upright man. First, an upright man looks backward and forward, wipes off the score both with man and the Lord. If he have wronged any by forged cavillation with Zacheus, if he be of ability, than he maketh full restitution: if he be not, yet will he make confession to the party; (if convenient) crave pardon, with a resolution, that if ever the Lord enable him, he will restore to the uttermost farthing; and will not fail, in the mean time, to invocate the Lord, that he, who by him hath been injured, may some way or other gain more, through his bounty, than by his wickedness he hath been deprived of. This is a true note of one upright in heart: for restitution is of absolute necessity to righteousness; at the least in resolution and will, where wealth to restore is wanting. And judas in this, went beyond many, and will rise up in judgement against many; for he (so will not they) made restitution. And for time to come, he will do to his brother as he would be done unto; always endeavouring to keep a good conscience with every person, in every action. We have some that turn to their former courses, when as they have acknowledged their sin, and made their neighbour satisfaction, as the thief, that (when the sore is worn out of his hand, and the print of the burning iron) falls to filching: but an honest heart will steal no more, neither willingly wrong any man, either outwardly in action, speech; or inwardly by cogitation, resolution: for he holds, that the least motion of the will, whereby his brother is wronged, is a sin, and to be abandoned. And (mark this) he will proportion his alms according to his ability, and the poor man's necessity: For the righteous measureth all his affairs by judgement. Thus much of his carriage towards man: now follow trials or signs of his justice towards God. First, he will truly confess, that it is the Lords mercy, he was not long agone, for his sins, consumed. Again, he mourneth and weary, that he hath offended so good a God, so merciful a Father. Thirdly, he only relies upon the mere mercy of God, and sole merits of Christ jesus for remission and justification; he hateth man's merits as he loveth the Lord's mercy. Besides, he taketh no action in hand, but he seeketh good ground for it out of God's book; he doth not, like a careless Carpenter, work at an adventure without his Rule; but like a boy that would speak true Latin, who first looks at the precept, then speaketh: so he hath first an eye to the word, and then to his work. Furthermore, he endeavoureth to bring the whole man to the subjection of God's law; as all the understanding, all the affection, all the will; he would have the corrupt part of serve God, as well as the regenerate. And this is only to be found in the righteous, and in none other: for he would give all his members, and all of all his members, as so many weapons to serve the Lord in righteousness. And finally, in all matters of trial he will appeal to God, and make him chief judge of all things: for he knoweth that the Lord is just, and loveth not iniquity, neither will pervert judgement. And this is the cause, why good men have so longed, that Christ would come to judge the earth: for than they shall have their faithfulness discovered, ratified, rewarded. If thou find these things in thee, thou art one that shall reap all good fruits in the land of righteousness: but if not, the weeds of God's wrath in the land of wickedness. And this shall suffice for the first proposition: the second succeed to be handled in its order, whence we collect, that Doct. 3 The upright man shall be the only merry man. Nay, he is already the joyful man: Few think so, but it is so. This doctrine may be confirmed by the several actions done by the righteous, being in divers conditions, and of contrary vocations, functions. Was not the King glad when the people said unto him, Psal. 122. 1. Come, let us go up to the house of God? Neh. 8. 12. Did not the people go home and make great mirth that they understood the word that was taught them? Acts 2. 46. Are the Christians said to continue with one accord in the Temple, and 16. 25. and to eat their meat together with gladness and singleness of heart. The Apostles sung Psalms in prison: 1. Thes. 1. 6. The Thessalonians received the word with great joy in affliction. Did not some return home rejoicing, Acts. 5 41. that they were counted worthy to suffer for the Name of Christ? job. 5. 22. job saith, The righteous shall laugh at death. Acts 7. 55. And Stephen had boldness at his departure: And there is never an action in Christianity, but as every flower hath his smell, so it hath, and yieldeth comfort and consolation: for all her ways are ways of pleasure, Prou. 3. 17. and all her paths prosperity. Paul prayed and gave thanks with great rejoicing; Phil. 14. and wonderful is that joy which the upright have and do feel, in these private and hidden duties: for then the Lord revealeth himself most clearly, answereth the poor petitioner familiarly; yea God, like man, giveth his greatest gifts to his dearest children in private: for he upbraideth no man's person. And how have the upright been ravished in mind, with the meditation of the glory of God and his wonderful works? Psal. 19 1. Surely as a man beholding the Sun with a corporal eye, in his brightness, dazzleth, turneth back his face, and cannot endure it; so may the upright man with the eye of his faith see such excellency in the Son of righteousness, that for the time, he may be astonished, vary the object, and say, I have enough. These things be secret, yet most certain; and the reasons be as clear as the noon day. Reason 1 For first, his sin is pardoned: And is not a pardon to a poor condemned person, a thing that yieldeth great joy, unspeakable comfort? When a castaway heareth but of such a matter, how will his dead heart rejoice, his cold spirits dilate them. themselves, and his sorrowful soul gather consolation? From this ground, Christ, unto the man that was sick of the palsy, Math. 9 2. said, Be of good comfort, thy sins are forgiven thee. Remission of sin is the mother of great mirth; and this the upright man is assured of. Psal. 32. 2. Reason 2 Again, he is clothed with the righteous robes of Christ, and adorned with all the saving graces that are peculiar to the Lords people: and is not this a matter of mirth, great moment? Shall a man rejoice and march cheerfully, in being garnished with the ornaments of nature; and be dead in the nest, when he is wrapped in this pure and white linen? What saith the Church in this respect, I will greatly rejoice in the Lord, Isai. 61. 10. and my soul shall be glad in my God: Why? for he hath clothed me with the garments of salvation, and covered me with the rob of righteousness; he hath decked me like a bridegroom, and as a bride tireth herself with her jewels; this is the garment of true gladness. Reason 3 And furthermore, hath not the upright man a good conscience? Prou. 15. 15. Is not this a continual feast? No colour so pleasand to the eye, wine to the palate, or any object to the outward sense, as this is to the inner man, the reasonable soul. Oh that men did but know what music this doth make! what joy it carrieth to the right owner of it! then would they never doubt of the truth of this doctrine: but they do not, they cannot; for they be strangers from it, it from them. Reason 4 Besides all this; They be assured of rest at their death, Rom. 8. 1. peace in heaven; the resurrection of the body, and eternal salvation. Psal. 16. 9 This made David's heart glad, and his flesh rest in hope. This comforted just job in all his troubles, that he should live and rise again: the believing jews in the expectation of this, job. 19 26. had joy unspeakable glorious: Paul went on cheerfully in the assurance of the same. And (beloved) let the world think what they will or can, here is the true root and fountain, out of which all sound joy and mirth springeth, floweth. Use 1 And is not here justly confuted, that opinion of many in our days, who think that Godliness is the damper of all mirth, and cause of continual sorrow? Oh (say such) become so strict, so precise? then farewell joy and all true comfort; for it bringeth nothing but melancholy and vexation of spirit. This is the devils old shift to make men unwilling to take the path to heaven, and see into the consolations of a Christian course. I remember that the Spies who came back from Canaan, commended the country, but said they saw great Giants and fenced Cities, to dishearten those which should enter: and so doth Satan God's Saints and servants at this day. And when all is done, that can be done, the upright man shall be the only merry man: for his yoke is easy, and his burden light. Me thinks this might confirm the point, and convince any person that thinketh otherwise. Why do not men cast off this course, if there be no joy in it, and take another? If we should see a man that hath great variety of suits, still wear one and the same, lay the rest by him, would we not affirm, that he is much affected with that he weareth? If a man have divers walks in or about his Orchard, yet is always found to be in one, & no other; will it not be concluded that his delight in that exceedeth? So the children of God still wear one suit, keep one path; pleasure or profit doth not alter them; then may we not absolutely conclude, that they find mirth in running the ways of God's commands; pleasure in his precepts, and joy in putting on the robes of righteousness? Objection. But the common objection is: None more sad to see to, none less cheerful to behold, than such as seem to be most religious, upright-hearted. Answer. Why? have we not already heard, that their harvest is secret, hidden? For as in laughter, the heart may be sorrowful; so under a sad countenance, the heart may be merry. And as the wicked have many a secret sting, the righteous feel not; so have the upright hidden comforts, that the wicked know not. And it is the nature and very property of great things, in stead of laughter in the face, to cause great joy in the heart. Let a man find a rich jewel or bag of silver in the street, will he not go away with a composed and settled countenance, when as another that stoops at a trifle will fall a smiling? Hast thou not seen one that drinks strong wine, wipe his mouth, struck the breast, and never change the former look; and yet (peradventure) another that drinks but water, will smile, laugh and seem a merry man? The one doth warm and glad the heart, the other only force a feigned kind of laughter. And seldom hast thou seen a man (outwardly) merry in the fruition of great matters: neither do we read of Christ, that he (and who ever had greater cause?) in all his life time laughed. The wine of the grape and water of life, will glad the soul, and work (inwardly) a depth of comfort; though it always break not forth and be conspicuous in the beholders: so the things of this world may make a man outwardly merry; but this mirth is not sound, constant, and will but end 〈◊〉 mourning. We must consider, that 〈…〉 the minds motion, 〈…〉 diversity of effects in man's our 〈◊〉 disposition. Let the infant in the mother's arm, cast its eyes on some bugbear, will it not fall a crying? yet let it look the bearer in the face, then, anon, it will laugh, rejoice, and fall to smiling: so when the upright man considereth the many and strong corruptions that be in him; the greatness and number of sins that have proceeded from him; the long time and extraordinary means of grace that hath been abused by him; he cannot but be troubled in heart, and hang down the head: but on the contrary, when he calleth to mind, that God accepts the weak and sincere endeavour for the deed; how Christ is his perfection; and that the Spirit will one day clean dissolve & root out the cursed work of Satan, and finish the good work of grace he hath begun in him: then he gathereth comfort, plucketh up his heart, and is a right merry man. He hath his days wherein he is a man of sorrow; as, at his first conversion, when the soul is traveling of the Newbirth, with many a sigh and deep groan: again in some desertion, violent tentation, or time of God's fiery trial and probation. And finally, when the walls of jerusalem lie waste; the sepulchres of his Fathers be ruinated▪ and the course of Religion infringed, corrupted; then his sighs are many, and his heart is heavy. Neh. ●. 3. But what for all this? Is not the doctrine sound? Yes: for joy shall break forth in the morning, peace will come▪ and thy bitter tears shall be as a fresh and cool 〈◊〉 to a weary and thirsty traveller, to comfort 〈◊〉 overtyred spirit. And I dare set down this peremptory conclusion, that, In the greatest 〈◊〉 the upright man is the subject of 〈◊〉 mirth, the only merry man: for the cause of his joy is always great and constant, though the effects be not proportionable. Use 2 Again, this doctrine may serve to try if our joy be sound, and our mirth such as is of moment: doth it spring from the uprightness of thy heart? and art thou righteous in all thy courses? why than thou art the merry man indeed, else not: Wicked men may laugh, but (alas!) they have little cause: The bread of deceit may make some persons pleasant for the present; but death will be in the pot; their sweet morsels must be vomited up again, and become as gravel in their mouths. Let such rejoice, but woe to them, for they shall one day wail and weep; their ●ghter shall be turned into mourning, their wine to wormwood. And who would not wonder (but that their hearts are seared) that they have any figure or show of mirth and gladness at all? But we will omit them, and commiserate them, seeing their joy is not sound: and sudden sorrow shall surely follow. Use 3 And if the upright man be the only merry man here on earth among his enemies, and singeth his Hebrew songs, with delight, in a strange land: Then what joy shall he have in heaven, in the presence of the Lord, and communion of all the blessed Saints and Angels? Can the Apprentice rejoice in his bondage, and not in his freedom? Shall the captive sing in his shackles? what will he do when the prison door is opened, and he at liberty? If David could dance before the Ark, how will he leap before the Lamb? Shall Peter cry out, It is good to be here, (being but in the transfiguration)? Oh! what will he say, when and where he is not deceived? Is it possible for an Hebrew to sing and play in Babylon? and not be ravished with joy in the house of Bethel? will strangers do thus from home? what then will they do in the heaven of heavens? And how should this carry the minds of the upright to think of their latter end, to desire the coming of the Lord, and restoration of all things? Truly this, if it were felt in part, tasted here below, and seriously thought upon, it would fill the heart with joy unutterable glorious; make our Paul's long to be loosed, and john's to cry, Come Lord jesus, come quickly. The little experience that we have, what joy is in an upright heart here, must make us wonder at that which shall be in heaven hereafter. A cluster of grapes, brought from Canaan, proved that there was a very good land, wine pleasant, and in abundance. Use 4 And this, in the last place, should be a strong loadstone and motive to cause us to cast off sin, and to be righteous and religious. We all would fain be merry and have glad hearts; why this is the only way, and there is not another: let us then take David's counsel, and taste how good the Lord is; drink of this water, though it be brackish on the top, like the salt sea, yet it will prove sweeter in the bottom: Men are in this thing (as the proverb is) worse feared, than hurt. Children cast away the new coat, because at the first it pincheth them; but after two or three days wearing, they would pine and pule, if it should be took from them. Sinners are like the sluggard; when the wind bloweth in at the crevices of the walls & windows, the curtains drawn about him, and he wrapped in the warm rags of his bedding; Oh how loath he is to peep out, leave his pillow, and to put on his cold apparel: yet when he hath leapt forth of his bed, and clothed himself with his old attire; he would not for a piece of silver, be in his former place and patches he was cast into, and folded in: So an unrighteous person he findeth warmth in the old rags of sin, is unwilling to put off the relics of his father Adam, yet if once he had but done it, and clothed himself with the righteous robes of Christ jesus, he would not for a world be in his former condition of clothing. And name the worst & hardest thing in religion; yet it will bring joy to the doer: yea, they that mourn (in the very act) shall have (or in the event) great comfort; and the greater sorrow, the more solace. Example. Peter's sin caused Peter's weeping; but his weeping did procure matter of mirth: Zacheus in restoring had more comfort than in deceiving. But men will not try and wash in this pool of Siloam; jordan is not regarded of the leprous Naamans' and Syrians of our days. I have observed that when boys go to bathe, they feel with a finger, touch with a toe; and if it be cold, at the first they shrink, draw back, put on their apparel, and vow they will not wash till weather and water be warmer; when as one of more experience and better resolution leapeth in, and after he hath swom one or two bouts, feeleth no part so cold as that which is cut of the river: So fearful and irresolute persons come to this pool of Repentance; but either they think its hard, cold and painful, or that the time to come will be better and fitter, and so the sun of their life sets, they neither wash at all, nor find out this hidden comfort. But let me entreat thee to make trial of this matter; mourn for thy sin; restore the wrongs done by deceit; get faith in Christ; labour for an honest heart; and than if thou find not the doctrine true, cast off righteousness, go to thy old course, count me a false prophet, and curse me when thou diest. FINIS. Soli sapienti Deo gloria.