THE GRAND INQUIRY WHO IS THE Righteous Man: OR, The Character of a true Believer in his approaches towards Heaven. Whereunto is added The Resolution of a Case of Separation betwixt Man and Wife, Propounded to the Author by a party much concerned. By William Moor Rector at whaley in Lancashire. London, Printed by E. Cotes, for Henry Eversden, at the Greyhound in Paul's Churchyard, 1658. To the Honourable Sir RALPH ASHTON Baronet. SIR, YOur request is a command. I have transcribed these notes, and as near as I could to a very syllable as they were delivered in the Pulpit. Not that I judge them worthy your further view, but because I judge you worthy to command any thing which is called mine. And it is an honour to me that you do accept of this poor mite. If in the least a furtherance to the joy of Faith, it will more than recompense. That you take heed to the better part, searching the Scriptures whether these things be so, bespeaks you a Berean, and of more noble spirit. But second thoughts I presume will correct your motion for the Press. We live in a bold age indeed, Scribimus indocti doctique: And jeremy's Figs have their applause, both those that are extremely good, and those that are extremely bad: but this you'll find in neither basket. The Subject I confess is worthy to be seen abroad; and now perhaps more necessary, then at other times. We see how the Jesuit hath exchanged his poison: and the generation of vipers multiply. Oh how they rend the bowels of their Mother! And the Church of England, once the most glorious Church in the Christian world, now fled into the Wilderness. Yet Eliah hath some Thousands, and a John in Patmos, companions in tribulation, and in the Kingdom, and patience of Jesus Christ. The Lord put it into the hands and hearts of our Nehemiahs to re-edify Jerusalem. The chief stone in the foundation is here laid. But I could wish a Bezaleel in the work, a more skilful builder, Mihi curta supellex. It holds good with me in more senses then in one. Besides, you know my constant task; and it falls out with me, as with the man that hath many children, the younger still robs the elder: nor have I done the double service of one day, but another is still calling on me. Both shoulders have their burden. Yet such as it is, both myself and it lie prostrate at your Honour's feet. I am Sir, Your devoted Servant in the Lord, William Moor. THE GRAND INQUIRY WHO IS THE Righteous Man. PSAL. 32.11. — Rejoice ye Righteous— BEloved, we live in dismal and sad times: as that day of Joel, A day of darkness and of gloominess, a day of clouds and of thick darkness. And now if ever, Isa. 22.12. the Lord oals to weeping. This Text than may seem unseasonable at this time. As the rain in harvest, so is music in the day of mourning. Be not mistaken, There's a sorrow in rejoicing, I said of laughter, it is mad; and there's a joy in sorrowing, As sorrowing, saith S. Paul, yet always rejoicing. How miserable is man's condition upon earth, whilst his joy and sorrow meet so close together, that tears express both! Habet & gaudium suas lachrymas, habent & lachrymae suum gaudium. Joy hath its tears, and tears hath their joy. I speak not now of that frothy, flashy, foolish mirth of the world; Oh miseri quorum gaudia crimen habet, Miserable we that cannot be merry without sin: But of that solid, serious, severe mirth; Mihi crede, res severa est verum gaudium, saith Seneca, Believe me, true joy it is a severe thing, true, spiritual, and real joy. And let me tell you further, that sorrow is sometimes unseasonable, but this joy never. This may seem a paradox: but so the Apostle calls upon you, and with a duplication also, Phil. 4.4. Rejoice in the Lord always: and again I say, rejoice. And when ever was the word more seasonable, then whilst the Saints are weeping to behold those sad rents and schisms of their mother the Church, the wounds she receives in the house of her friends? It is Solomon's counsel, Prov. 31.6. Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts: Let him drink and forget his poverty, and remember his misery no more. Therefore is it that I call upon you, Rejoice ye righteous. Rejoice ye righteous. In handling of these words, I shall first show you who this Righteous man is: and than what reason he hath of rejoicing. 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, than 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 it to his Saints. To you it is given to know the mysteries of the Kingdom. 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 seedtime 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. Whilst 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 joys? 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 Saviour's purpose, for they came to entangle him. So here, whilst the Psalmist calls upon the righteous only, seeing there is no man without sin, what is it, but as if he should say, Let no man rejoice? 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 busy. The god of this world hath blinded the eyes of them that believe not, lest the light of the glorious Gospel of Christ should shine unto them. The understanding of this mystery is the shining of this glorious Gospel. Therefore he casts clouds upon it, because he knows, 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 employs 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 than the Law requires. Hence their Pardons, Indulgences, and the like, out of those overflowing merits of the Saints. Nay the Jesuit hath exchanged his poison, a generation of vipers there is amongst ourselves, not worthy the mention in this 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 find 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 blood; much less 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 spoke 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 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. I know there are some say otherwise, and we hear their brags, they fulfil the Law, nay more than 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 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, etc. 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, 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 ourselves. 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 forgiveness 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 quickened, who were dead in trespasses and sins, wherein in time past ye 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 Commandments 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 ourselves of actual transgression, and say with the young man in the Gospel, we have kept all the Commandments of God from our youth up, yet we 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 sinful sons, because descended from the loins of sinful parents. Rom. 5.12. As by one man sin entered 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 ourselves of that too, that we could free ourselves from all sin both actual and original, yet then consider what must necessarily follow. Surely to such a man there would be no need of Christ. Mat. 9.12. They that be whole need not the physician, but they that be sick. Christ is the great. Physician 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, than 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 whilst 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 tells us, That he was not sent, save to the lost sheep of the house of Israel. Till therefore we find ourselves 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 fallen 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 shows them in few words what the issue of that was, whilst they put confidence in works, though they professed Christ, yet thus indeed they made him of no effect, they enslaved 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 welldoing; God forbidden. The Law must still be the rule of your holy walking. Rom. 3.31. Do we make void the Law through faith? God forbidden; yea we establish the Law. And this we pray, Col. 1.10. That ye might walk worthy of the Lord unto all wel-pleasing, 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 yourselves a good foundation for the time to come, that ye may lay hold upon eternal life. Thus we press 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 thankfulness, 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 than we do. And it is observed, that in less than one hundred years since the Reformation, more works of charity have been done in England then in three hundred years before. (Woe 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 shall abound, the 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 yourselves, 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 merely 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, 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, Rom. 9.30. The Gentiles which followed not after righteousness, have attained unto righteousness, even the righteousness which is of Faith: But Israel which followed after the Law of righteousness, hath not attained to the Law of righteousness. Wherefore? because they sought it not by Faith, but as it were by the Works of the Law. The Gentiles which sought not after Righteousness, they found it; the Israelites which sought after Righteousness, they found it not: this is a strange mystery, but the Apostle shows you the meaning of it. The Gentiles sought not righteousness 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 legal way, the further we are carried from it. Rom. 10.3. They being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. It is not then the righteousness of Works, but the righteousness of Faith which gives us interest in the Promises, and entitles us to this rejoicing. To discover therefore what this Righteousness is, I shall show unto you, 1. That it is the Righteousness of Christ; it is not our own righteousness, but Christ's righteousness. Isa. 45.24, 25. Surely shall one say, In the Lord have I righteousness— In the Lord shall all the seed of Israel be justified, and shall glory. Not a righteousness wrought in us, but a righteousness wrought for us, not in ourselves, but in the lord In the Lord have I righteousness, and in the Lord shall all Israel be justified. Hence Jer. 23.6. This is his Name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. And as it is the language of the Prophets, so of the Apostles. Hence is it that they call it the Righteousness of God. Rom. 3.21. The righteousness of God without the Law is manifested. V 22. The righteousness of God which is by the Faith of Jesus. And Phil. 3.9. The righteousness which is of God by Faith. 2. That this Righteousness 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 righteousness, which is of the Law, but that which is through the Faith of Christ, the righteousness 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 the same. By faith we receive Christ, so by faith we receive the righteousness 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 righteousness 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 righteousness 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 righteousness into our lives and conversations. As we love it, so in some measure we are transformed into it. So the Apostle follows it, 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. Where there is a receiving of the righteousness of Christ by saith, there is a conforming to the same likeness. 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 rightly understood, easily reconciles St. Paul's 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 alone, but by a working Faith. Though works be not the meritorious cause in point of justification, but the righteousness of Christ received by faith, yet this faith is working, and it works this righteousness, as into our heads, so into our hearts, and into our lives. Though it be not this work of righteousness wrought in us that properly justifies, but the righteousness of Christ wrought for us, yet true justifying faith thus receives this righteousness. 3. That this Faith thus receiving Christ is accounted unto us for righteousness. God imputes that righteousness of Christ to us, if we thus believe. Jam. 2.23. Abraham believed God, and it was imputed unto him for righteousness, and he was called the friend of God. That righteousness whereby Abraham was justified in the sight of God, it was a righteousness imputed. Not a Putative righteousness, as our Adversaries scornfully reproach it, but a real righteousness, the righteousness of Christ, yet an imputed righteousness. So is that righteousness 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 righteousness. 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 faithful Abraham. What Abraham's faith was, we read, Heb. 11.7. Abraham when he was tried, by faith offered up Isaac, and he that had received 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 than this figure? Yes doubtless, 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 rejoiced to see my day, and he saw it, and was glad. And so all the Patriarches, 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 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 righteousness. Thus may you see what that righteousness is by which we stand justified in the sight of God. It is not the righteousness of Works, that exact unsinning obedience to the whole Law of God; but it is the righteousness of Faith, the righteousness of Christ received by faith, which is accounted unto us for righteousness. 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 righteousness of Works, yet without sin in Christ, in relation to the righteousness of Faith, the righteousness of Christ through faith imputed unto us for righteousness. And this is that righteousness which entitles us to all the promises, and gives us an interest in this joy of Saints. 1 Pet. 1.8. Believing ye rejoice 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 righteousness of another? This is indeed the dark side of the cloud, not to be discerned 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 righteousness. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works. There is an imputed righteousness, a righteousness without works. And if we believe on him, there is one, who justifies the ungodly, and our faith is counted unto us for righteousness. 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 Christ's. Such was his singular love toward us, that he was content to take all our sins upon himself. 1 Pet. 2.24. He bore 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 ensnared in the words of his own mouth. Christ was content thus to become a fool, thus to be taken, thus to be ensnared, 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 sin. Or as Paul to Philemon, in behalf of Onesimus, If he have wronged thee, or if he own 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 blood, 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 Christ's score, so to receive the satisfaction at his hands. Saith Christ, when the soldiers 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 pleased with this dismission. So he hath put our sins upon Christ's account. 3. That Christ as our surety hath discharged the debt. And a debt must not be twice paid, that stands not with God's 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 Christ's active obedience (as some think) by which we are made righteous, for if that had been accounted unto us for righteousness, it being a spotless and a perfect righteousness, there had been no need of his death and passion. I speak not this to create a controversy, but to show you, If not the active obedience of our blessed Saviour, then much less our own. I confess 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 blood 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 blood of Christ. It is his blood, the blood of him (too scornfully reproached by some) who died at Jerusalem, (though they make it but a figure, and so show themselves in the number of those damnable Heretics, 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 fullness dwell, and (having made peace through the blood of his Cross) by him to reconcile all things to himself. By his Blood upon the cross we are reconciled, and our peace is made; by that blood which was once shed, and but once (we need not a second sacrifice, that unbloudy sacrifice in the Mass 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 blood of this sacrifice, thus once offered on the Cross at Jerusalem, is that which wipes off the score, 1 Joh. 1.7. The blood 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 behind 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, 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 remembered any more. And this is that, which, if understood, clearly resolves the Riddle, and dissolves the cloud. It is indeed the marrow of the Gospel, 2 Cor. 5.19. God was in Christ reconciling the world unto himself, not imputing their trespasses unto them. And herein consists the happiness 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 showed 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 righteousness of Faith, the righteousness of Christ imputed, Rom. 4.11. Abraham received the sign of circumcision, a seal of the righteousness 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 righteousness might be imputed to them also. And for the clearing of this, you hear, how Christ is become our surety, He bore 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 discharged our debt, He died for us; and that God will not lay our sins unto our charge; Thus than 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, rejoicing on your way; or as the shepherds, glorifying and praising God for the things that ye have heard: so on the other hand, to convince gainsayers, whilst they upbraid us, that we leave the people in their sins, and deny the perfection of the Saints, and divest them of all righteousness. Though we deny the righteousness of works, the leaven of the Scribes and Pharises; yet do we not show you a righteousness of Faith? Nay, a more absolute and perfect righteousness then any they dream on? Suppose they should keep the Law, as they vainly boast, yet here's a righteousness beyond it, a righteousness 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 righteousness of God in him. Not in our selves, but in Christ; not righteous, but righteousness itself, even the righteousness of God in him. The Righteousness of God. 1. Therefore the most absolute, exact, and perfect righteousness that can be imagined. The righteousness which they speak on, suppose it were as big as they boast, yet it is but the righteousness of the creature, and it hath its blemishes: but this is the righteousness 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. 2. Therefore an unchangeable righteousness. The righteousness 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. Judas, they are reserved in everlasting chains under darkness 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 righteousness, 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 righteousness. 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 Gods elect? It is God that justifieth. Who shall condemn? It is Christ that died. 3. Therefore a most acceptable and wel-pleasing righteousness. God must needs own himself, the righteousness 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 righteousness of Christ, those white robes of our elder brother, than we are unto God indeed a sweet savour in Christ Jesus. Righteousness belongeth unto thee, saith Daniel, but to us confusion: and Daniel found favour in God's sight. The more that we take shame and confusion to ourselves, the more we give God the glory of his righteousness: and the more that we give him the glory of his righteousness, the more shall we find favour in the sight of God. So not to denude the people, but to clothe them with that absolute and perfect righteousness, that everlasting and unchangeable righteousness, that acceptable and wel-pleasing righteousness, the righteousness of God which is my faith. But to give it yet a further vindicaon from the standers of our foul-mouthed Adversaries, take notice, The righteousness of Faith is no Doctrine of Licentiousness. This Doctrine doth not open a door to profaneness: but on the contrary, 1 Joh. 2.1. These things writ I unto you, that ye sin not. This is the engagement 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, writ I unto you that ye sin not. When Saul saw the goodness 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 righteousness 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 rational and ingenuous spirit. This is the true Evangelical way, Rom. 4.2. Know ye not, that the goodness of God leads you to repentance? This is God's way, Hos. 11.4. I drew them with cords of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, 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 righteousness 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 holiness and righteousness before him all our days. This was his end, therefore was it he delivered us, that we might serve him, as in righteousness, so in the truth of holiness. Thus Tit. 2.14. He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. He gave himself for us, as to redeem us from our sins, to justify us; so to purify us to himself, to sanctify 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 mind 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 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 righteousness of God in him, yet still continue in our wickedness? 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 righteousness. True faith, as I told you, is not an idle speculative notion of the brain; but a powerful 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 mere fancy, and a vain presumption. It is but a counterfeit, a false faith; Faith without Works is dead, saith St. James: and St. Paul tells 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 Worthy's 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 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 calls 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 bless him by the voice, but he will feel and handle him, whether his hands be the hands of Esau: so God will not bless 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 lays hold upon the righteousness of Christ for justification; so with the other it works downward, and conveys this righteousness into the head, and into the heart, and into the life for sanctification. Those that flatter themselves with a good faith to God-ward, and yet without works, they do but prophesy 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 righteousness, not the righteousness of God which is by the faith of Jesus. 3. The nature of God, whose righteousness this is. Where the righteousness 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 righteousness with unrighteousness? Where the righteousness of God is, it transforms us in some measure into its own likeness. 2 Cor. 3.18. We all, with open face, beholding, as in a glass, 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 righteousness. We all, and with open face, if the God of this world hath not blinded our eyes, behold, though but as in a glass, on- w th' an eye of faith, yet thus beholding it hath wrought a change, and into the same likeness, so will it transform us from glory to glory, from the glory of grace here, to that glory of glories in the highest heavens. But thus there is a work of the Spirit here, here it gins 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 righteousness shines into a soul, the beams of that righteousness 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 splendour of it will, in some measure, put upon our hearts the beauties of holiness. It must needs be thus. The Apostle follows it with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much more. Heb. 9.13. If the blood of bulls and of Goats, and the ashes of an heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the Blood of Christ, who through the eternal 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 shadows, how much more in the blood of Jesus? If they purified the flesh, how much more shall this purge your consciences? If there be not this purging work upon your souls, never speak of this righteousness of God received by the faith of Jesus. Thus you see, though we be not justified by works, but by the righteousness of God which is by faith, yet doth it not loosen the rains to profane liberty, but rather lays 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 righteousness of God transforms us in some measure into the same likeness. And thus we know that we have title to the promises, and an interest in the seedtime of light here, and that harvest of joy hereafter. An Exhortation, to walk in this Righteousness. For conclusion therefore, you that profess the faith, not the righteousness of works, but the righteousness of God which is by Faith, remember there is one thing necessary, one thing in comparison of which all other things are but as loss, as nothing, nay as dung, worse than nothing: It is that of the Apostle, that I may win Christ, and be found in him, not having mine own righteousness which is of the Law, but that which is through the faith of Christ. Labour, O labour for this righteousness, 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 show forth the power of it, as the Apostle follows it, 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: 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 evil 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, why should not we endeavour 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 endeavours? Nay whilst 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. Whilst 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 yourselves with the righteousness of your faith, nor flatter yourselves with the hopes of joy. As Peter to Simon Magus, I perceive thou art yet in the gall of bitterness, 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 wickedness, and pray God, if perhaps the thoughts of thine heart may be forgiven thee. This is a mess provided only for a Benjamin. Rejoice 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 careful to lay his foundation firm. And a steward must be faithful to give every man his own portion. So here, lest on the one hand, we should take the children's bread, and give it unto dogs: or on the other hand, lest we should withhold bread from the children. Having therefore thus cleared the way, now we may more cheerfully proceed to The joy of the Righteous. Be glad in the Lord, and rejoice ye righteous, and shout for joy all ye that are upright in heart. In these words we find a Trinity in Unity, a trinity of expressions in an unity of sense. Be glad, and rejoice, and shout for joy, all to set forth the greatness 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 find 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 Homer's Iliads in a nutshell? 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 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 choir 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 departed in peace, saith old Simeon, for mine eyes have seen thy salvation. And the blessed Virgin, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. So the Ethiopian Eunuch, when he had got but a glimpse of Christ, he went on his way rejoicing. Nay, 1 Pet. 1.8. Whom having not seen, ye love; in whom though ye see him not, yet believing ye rejoice, 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 find 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, whilst thus you behold God your Father, 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 than what a pitiful thing is this in us, to vex and torment ourselves at the frowns of men, whilst 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 gladness in the heart, more than in the time that corn, and wine, and oil increaseth. Oh ye Favourites of heaven, be not wanting to yourselves. If Haman 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? Rejoice ye Righteous. 2. Whilst we look below us. Behold the Pit, that bottomless pit. Are you not affrighted with the horror of it, such a fearful pit? So think upon that place of darkness, that blackness of darkness. Oh how comfortless, how frightful; to be reserved in everlasting chains under darkness! with the prince of darkness! And think upon those chains, those everlasting chains. Ah woeful eternity! Were it on a bed of down, if chained 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 to think upon this fire, this everlasting fire? Oh how afflictive and tormenting, if but a minute in it? How merciless and cruel 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 burn? But yet further, Go ye cursed into everlasting fire, prepared for the Devil and his Angels. Lord have mercy upon me, saith the woman in the Gospel, for my daughter is grievously tormented with a Devil. But one Devil, 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 heavy doom, when sentenced amongst all those hellish Fiends, those infernal Furies, amongst all the Devils in that pit of darkness, in those everlasting burn, and for ever and ever? Oh what ghastly looks, what fearful howl, and what hideous yell? Then shall be weeping and gnashing of teeth indeed. Take yet another sight, Isa. 5.14. Hell hath enlarged her mouth wide, and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it. He that now rejoiceth in his pomp and glory, and with all his multitude, for hell's 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 straight is the gate, and narrow is the way which leadeth unto life, and few there be that find it. Beloved, here is our rejoicing, 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, nor darkness, nor fire, nor Devil 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 bottomless pit, that blackness of darkness, that unquenchable fire; the more we consider those fearful howl, and those hideous yell with the Devil and his Angels, the greater is our joy: especially whilst 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 rejoice in that great deliverance. As the Israelites whilst they stood safe upon the shore, and beheld the drowning of the Egyptians in the sea: or as they when delivered from the bloody plot of that cruel Haman, wheresoever the word came, the Jews they had light and gladness, a feast and a good day. If they for a deliverance from that which kills 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. Rejoice ye Righteous. 3 Whilst we look without us. Whilst 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 mindful 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, 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 man's necessity but his recreation and delight; All under man's command. So in their first creation. Gen. 1.26. Let us make man in our own image, after our own likeness: and let him have dominion over the fish of the sea, and over the fowl of the air, and over the cattles, 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 God's image, so hath he forfeited his rule. But here is the joy of Saints, Christ hath renewed 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 Christ's, and Christ is Gods. All are yours, ye are the heirs of God, and joint 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 rejoice 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 wanting to yourselves. Are ye in distress, in necessities, in wants? Do ye murmur, and complain? It is because your eyes 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 knows what is better for you, than you do yourselves. 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 Lion's 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 carcases, whilst others perish in the famine: yet sooner shall the Lion lack, than they that fear the Lord any thing which may be for God's glory or their good. Do we not see a Daniel as fair and as well liking with his pulse and water, as those that feed at the King's table? So God suits a portion to their minds, 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? Godliness with contentment is great gain. Without ifs or and's, it is so, it is gain, gain with a witness, great gain. Nay more, what can you desire more? here's gain with contentment. O ye covetous muck-worms, ye that still feed upon the earth, that toil, and sweat, and vex, and fret, rising up betimes, going late to bed, eating the bread of carefulness, scarce giving rest unto your bodies, nor yet peace to your own souls, that cousin and defraud your brethren, that grind and oppress your poor neighbours, that make shipwreck of faith and a good conscience, because you will be rich, what needs all this ado? Why will ye go to the Devil for it? He may show you indeed, as he did our Saviour, All the Kingdoms of the word, and the glory of them; so doubtless 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 wind. He can bestow nothing without God's 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 righteousness thereof, and all other things shall be added unto you. O ye that are greatly beloved, ye are in this way, so ye enjoy 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 rejoice, when their corn, and wine, and oil increaseth, how much more may ye that enjoy this fullness? Rejoice ye righteous. 4. Whilst we look within us. Though we have less 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 rejoicing? How can that soul but be very merry, (if not a stranger to its own happiness) 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 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 likeness. 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, gentleness, goodness, faith, meekness, temperance: saith our Saviour to his Disciples, In patience possess 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 possess and enjoy yourselves. Besides you have faith within you, and that is a good portion, a sufficient living of itself. 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 of God shed abroad in your hearts. And is not that joy enough? Cant. 1.2. Let him kiss me with the kisses of his mouth, for thy love is better than 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 blind, and naked, and hast nothing. Alas, poor, miserable, blind, deceived creatures, lean empty, and poor starved souls. But these have it. Ye have that within you which crowns you the happy men, Felice's nimium bona si sua nôrint, did ye but know your own happiness. 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 finds none: not that God is blind, 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 Kingdom of heaven is in you. And what's that? Rom. 14.17. The Kingdom of heaven is righteousness, peace, and joy in the holy Ghost. O do not rob yourselves of any part of your own happiness, but as you have a righteousness within you, so add to your righteousness peace, and to your peace joy. Rejoice ye Righteous. 5. Whilst we look upon the right hand. Whilst we sit under the sunshine of God's favours, and that all things go well with us. Whilst we look upon the mercy's God bestowed upon us, be they less, or more. We see the men of the world how glad they are, when their corn, and wine, and oil increaseth. The righteous live as merrily as they do, and have better reason for rejoicing than they have; more solid and true joy in the least mercy they receive, than others in a great abundance: Psal. 37.16. A little that a righteous man hath, is better than the riches of many wicked. Their little is better then another's much, better than their riches, than the riches not of one, but many, nay put all together. Though their fare be not so delicate, nor their 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 mercy's God bestows 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. Whilst others drink only in the channel, 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 the children which God hath graciously given to thy servant. 2. Because they receive these mercies as pledges of God's love and kindness towards them. Whilst others feed upon the husk, satisfy themselves in those poor enjoyments, and look no further than the creature; these feed upon the kernel, they feast themselves upon God in the holy enjoyments, they see his mercy and goodness in thus providing for them. And this affords a sweet refreshment to their souls, infinitely beyond all their creature-comforts, whilst thus they enjoy 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 enjoyments. Others indeed enjoy them by a common providence: 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 special 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 enjoyments, whilst 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 man's 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 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 eternal 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 happiness 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 finds a better relish at his book, so they have fixed their affections upon higher matters. If they be crossed in these enjoyments, 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 carefulness. Therefore they enjoy it with more comfort, because they enjoy it with less care. Look upon a man whose happiness depends upon it, whose heart is set upon the world, how he frets and grieves, and when crossed in his pursuits, as Micah, Ye have taken away my Gods, how is it then that ye say unto me, What aileth thee? Whilst 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. 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 mind of the wealth and fertility of the Country, to raise up their hearts to the meditation of those heavenly joys. Every mercy we receive, it is as another step to mount up our thoughts upon jacob's Ladder to celestial glories. These are but the Viaticum, a refreshment by the way, we look for another Country, a City which hath foundations, a building of God, and hourly expect the call, Come ye blessed children of my Father, inherit ye the Kingdom prepared for you, from the foundation of the world. And if we find this comfort in our Inn, how much more than when we come at our own home? Thus whilst others receive but the single comforts of these earthly blessings, the godly have a double comfort, whilst thus from these things below they are carried up unto the things above. If others therefore can rejoice in these things, how much more cause have you to rejoice with joy above other men? Rejoice ye Righteous. 6. Whilst 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 mind, that when we would do good evil 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 hid thy face, and I was troubled. Be not discouraged. Psal. 112.4. Unto the righteous there ariseth light in darkness. So a joy in sorrowing. Nay let me tell you further, you have more matter of rejoicing in the very depth of your adversity, than 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 than 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 rejoice to be made like unto Christ? This is that in comparison of which the Apostle accounts all things as nothing, and worse than nothing, as loss 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 rejoice in my sufferings for you, to fill up that which is behind of the afflictions of Christ in my fl●sh, for his body's sake, which is the Church. As Christ suffered in his natural, so he must suffer in his mystical body. Our afflictions therefore they are Christ's afflictions, a filling up of that which is behind of his afflictions. Et quis non hic superbit? saith Luther in his Consolatory to the Duke of Saxony, who would not rejoice to bear part with Christ? So is it the Apostles triumph, Rom. 8 35. Who shall separate us from the love of God which is in Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, 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 than conquerors. Conquerors, and more than conquerors How's that? Not only bearing them with patience, but with joy. Act. 5.41. They went away rejoicing 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 rejoicing, 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 righteousness to them that are exercised therewith. And take notice of it. Beleved, these are times of trial, 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 than prosperity. David will acknowledge it, Thou, Lord, of very faithfulness 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 dross 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 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 wit's end, yet count this your joy, count it all joy. And why so? knowing that the trial 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 rejoice 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 itself is the hope of glory, nay in tribulation itself is the glory of our hope: and wherefore? The Apostle follows it, Knowing that tribulation worketh patience, patience experience, experience hope, and hope maketh not ashamed, 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, gentleness, meekness, goodness, 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 weight of glory, a great weight, an exceeding weight, a more exceeding weight, a far more exceeding weight, a far more exceeding and eternal weight. So do but compare your sufferings, your layings out with your come in; happy men, could you but see your own happiness, how it purifies you from the dross 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 falsely, for my sake, rejoice 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. Rejoice therefore, nay double and triple your rejoicings, rejoice and be glad, and exceeding glad, Rejoice in the Lord, and be glad ye righteous, and shout for joy all ye that are upright in heart. 7. Whilst 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 mind his wondrous works of old time. So do but recount your former experiences of God's mercies. And is not here matter of great joy? but think with yourselves 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 esther's Banquet, Vers. 9 Then went Haman forth that day joyful, and with a glad heart. If Haman could rejoice so much in the favour of a wavering and unconstant man, how much more reason have we of rejoicing in the favours of Almighty God, with whom is no variableness, neither shadow of changing? So do but cast your eyes back upon what he hath already done, and shall we not much rejoice 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 consumed, because his compassions fail not: they are new every morning. Besides those ordinary and common favours, none of us all if we look behind us, at some time or other we have had experience of special and particular deliverances. What dangers do continually surround us, we may easily guests, if we do but consider our adversary the devil, 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 wickedness 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 tossed upon the troublesome seas, Haec olim meminisse juvabit, he than rejoices 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 Egyptians: So shall we not look behind us, that we may rejoice, whilst 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 behind you, and consider. Eph. 2.1. You hath he quickened, 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 disobedience▪ amongst whom also we all had our conversation in times past. If we look upon times past, Oh what a woeful condition was the poor creature in, at his very birth, all polluted in his blood; and as he grows up so carried away with the course of the world, running headlong to his own destruction. This was our condition. 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 days 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 righteousness of God in him; he hath delivered us from that pit of darkness, 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 rejoiceth that hath found her lost g●oat; the man rejoiceth that hath found his lost sheep; the father rejoiceth that hath found his lost son; bring hither the fatted calf, let us eat, and be merry: shall others thus rejoice over us, and is it not much more the joy of our own hearts? Look upon other men, how they still wallow in their wickedness, having their understandings darkened, through the ignorance that is in them, because of the hardness of their hearts: and then reflect we on ourselves, 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 mankind, nor thiefs, 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 joyful word, that we were but such, that we are not so now! So Paul, before I was a 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 pass by so many, and yet show this grace and favour to my soul. So do but look behind you and consider how it hath been with you. Do but remember the time past, and Rejoice ye righteous. 8. Whilst 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 cross and despised the shame. Do but look upon the joy which is set before you, and this will carry you above the cross 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 behold, the one half is not told you. As yet we have but the seedtime, and some showers they are seasonable, our life is but a bitter-sweet. Psal. 97.11. Light is sown for the righteous, and gladness 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 righteousness, which 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 Patriarches 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 rejoice 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 than so, It is enough, Jesus is yet alive; though I cannot go and see 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 God's presence; there's fullness of joy and pleasures for ever more. A fullness of joy, because there for ever, for ever with the Lord; O sweet word, for ever! And this is that indeed which crowns all our joys. Would it not be a hell in the midst of heaven, to think of once losing heaven? But Oh joyful eternity! An Eternal joy. Whilst 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 joys. Oh how great is thy goodness, which thou hast laid up for them that fear thee! Goodness, and great goodness, but what tongue is able to express how great? 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither hath it entrea into man's 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 the things which God hath prepared for them that love him. Mine eyes dazzle, my hand trembles, my heart faileth. Me thinks I hear as the Lord once to Job, Who is this that darkens counsel 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 rejoicing, the time is coming on that we shall see face to face; now we know but in part, but then we shall know as we are also known. And if we know already so much reason of rejoicing, Oh than what double and what triple joy? Be glad in the Lord, and rejoice ye righteous, and shout for joy all ye that are upright in heart. Rejoice ye righteous. Now reflect we in the application. And the meditation of this affords us, 1. An Information. That there are true joys in the way of righteousness. It is the common error of the world, and many are discouraged with it, If a man turn religious, then farewell all good days, we must never look for merry hour any more. Spiritus Calvinianus est spiritus melancholicus, The Christian spirit is a melancholic spirit. Foolish man, how apt to deceive himself, and to be discouraged? And it is the Devil's policy thus to blind men's eyes, and pervert their judgements, that he may keep them from the ways of righteousness. What a wild 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 the Ram in the bush of thorns: It is not true joy which is lost in Religion, but only those sinful pleasures, which are as thorns 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 qualify it: it doth not deprive us of our pleasures, but correct them. It shows us where true joy is to be found, true, solid, and foul-satisfying joy. Psal. 36.8. They shall be abundantly satisfied with the fatness 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 comfortless? 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 days in the valley of salt tears, and wearing out their tedious lives in a sad retiredness. For answer to this, observe the world's 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 ways, and every man pleases himself in his own humour. But do ye not see the folly of those ways? 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 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 excess of riot, speaking evil of us. Fond world! Is it any trouble to a man to lay aside his childish toys? What is all your merriment but vanity, but childishness? Nay worse than children in their harmless 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 yourselves in sensualities, as if you had no better principles than 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 bitterness in the 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 sorrowful: and the end of that mirth is heaviness. So Job, They spend their days 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 father's 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 joys, because we take no pleasure in these things? The Saints in glory neither 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 happiness: 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 joys. Nay let me tell you further, It is their joy that they are weaned from those sinful pleasures, that God hath embittered that cup to them, and set them above worldly joy. So are you mistaken, whilst you think the joy of the world is the only joy. 2. And as far mistaken, whilst 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 rejoice in 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 bitterness: So on the contrary, the Saints many times have joy in their hearts, when it appears little in their faces; whilst their looks are serious, their souls full of comfort. The King's 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 God's 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 joys 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 them that count them but a burden. It is the joy of Saints to see the light of God's countenance, this puts gladness in their hearts, more than in the time that corn, and wine, and oil increaseth. But they think not upon God, God is not in all their thoughts. When the thoughts of God are brought into their minds, it mars all their mirth. The thoughts of God are melancholic thoughts, therefore they think as seldom of him as they can. It is the joy of Saints to think of those sweet experiences of God's love and kindness, Thy loving kindness is better than 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 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 Commandments 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. Whilst their ears are tied to the Scriptures, they are as a Bear tied to the stake. Therefore they say unto God, Depart from us, we desire not the knowledge of thy ways. 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 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 Jews 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 God's 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, long, desires, and endeavours after it. But these, their affections 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 weakness. So David doth acknowledge it. Psal. 77.10. This is my infirmity. It is their ignorance of God's fatherly 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, whilst 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 ruin us: but of the two, sorrow may seem less 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 who would not prefer the one far before the other, therefore he seconds it, vers. 3. Sorrow is better than laughter. Nay not only says it, but proves it, For by the sadness of the countenance the heart is made better. In mirth many times we are apt to forget ourselves, but sorrow puts us in a godly frame▪ It is our ignorance therefore of God's fatherly care over us that deprives us of our happiness. 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 news, 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 news of Christ's resurrection, Their words seemed but as idle tales, and they believed not the women. So it is our ignorance, our infidelity, it is not our righteousness but our weakness, 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 joys. This may seem a paradox, but they understand it; As sorrowing, saith St. Paul, yet always rejoicing. We find something even in natural experience. It is sometime an ease unto a troubled soul. Est quaedam flere voluptas. When the vessel's full, and gins to work, if it want a vent, it soon bursts asunder. When the heart is sore oppressed 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 find it, even that which is the matter of our tears is also the matter of 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 rejoicing 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 rejoice in their sorrows, than 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 rejoice, not that ye were made sorry, but that ye sorrowed to repentance, that ye were made sorry after a godly manner— for godly sorrow worketh repentance to salvation, not to be repent 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 child. It is not a barren but a fruitful 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 traveleth, because her hour is come: but as soon as she is delivered of a child, 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 rejoice, and your joy no man 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 doubtless the sorrow of the Saints is hearty, when the Lord calls for it. For answer to this, we must confess, 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 withal take notice, that it is not for righteousness, but for wickedness, all the abominations that are done in Jerusalem; righteousness 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 prays, Psal. 51. Lord make me to hear the voice of joy and gladness, that the bones which thou hast broken may rejoice. The cry of his sin had made such a noise of sorrow, that it deafed 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 ways of righteousness, but your swarving from those ways. He that goes out of God's way he goes into harms way, and returns again by the weeping cross. Or if it be not the 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 toils 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 joy and comfort of those graces they already have. Let us not then impute that to their godliness, which proceeds rather from the want. But certainly conclude there's much sweetness in it, whilst they thus hunger and thirst after it. Thus in themselves. 2. In others. The Lord calls to weeping, and they mourn in Zion. 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 commandments. And Let amongst the filthy Sodomites, 2 Pet. 2.8. In seeing and hearing, vexed his righteous soul from day to day with their unlawful 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 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 burn? 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 persuaded, 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 Prophets with the sword. Are the lives of the Saints sorrowful? But examine your own hearts, if the fault lie not in yourselves. Were yourselves less wicked, their lives would be more comfortable. Thus still you see it is not the righteousness 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. Whilst they thus mourn, though others provoke God, and perish in their own devices, yet God will set a mark upon them that mourn in Zion, that the destroying Angel may pass over. Es. 4.5. God will create upon every dwelling place of Mount Zion, 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, Rejoice 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 cheerful 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 find 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 mere shadows. Either you must find it in a way of righteousness, or you shall never attain to solid and soul-satisfying joy. I shall first show you where you cannot find 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 filled 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 dropsy to the body, so is covetousness to the mind. 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 . The more we have, the more we crave. And how shall we quench his thirst, which is increased by drinking? 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 fly away as an Eagle toward heaven. And then the more our joy in the fruition, the greater our sorrow in the loss. 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 embrace the cloud in stead of Juno. Whilst we think to hug a happiness 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 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 Queen's banquet, than went he to his home joyful, and with a glad heart. It is true indeed, a good name is as a precious ointment, and more to be desired then gold and silver, yet as good as it is, remember it is bonum sine sera aut clavae, a good without lock and key. It is a thing scarce in our own keeping. We stand much at the courtesy of others for it. And can we chain up the winds? The multitude who but yesterday would have crowned our Saviour, to day, Away with him, crucify him. And Haman in that height of favour with King Ahashuerus, how suddenly is the wind in another corner? and whilst yet at the banquet, the King's countenance is changed, and he sees that evil is determined against him by the King. So Herod, whilst 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 worms. 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. Whilst others are toiling 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 men's labours. Thus one sports away his time in gaming. And when he hath conquered his neighbour, and made himself master of another's purse, is not the box the only gainer? So they shall find 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 swills away his time in drinking. Let us fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant. But doth not the aching pate, and empty purse chide them to an after reckoning? We to them that rise up early for strong drink, that continue until 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 than the love wherewith he loved her. And what fruit had ye then in those things whereof ye are now ashamed? A fourth perhaps of more heroic spirit, he is for high achievement, and more noble action. So Nabuchadnezzar pleases himself in the contemplation of his works. Is not this great Babylon which I have built? And whilst the word was yet in the King's mouth, there fell a voice from heaven, O King Nabuchadnezzar, to thee be it spoken, the Kingdom is departed from thee. And when Alexander hath conquered the whole world, his father's fall from his horse into the dust, if he view the print of his body, it will show 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 whilst so very throng and busy, as Aunts upon the molehill, and he delights himself in his study, to discourse with foreign languages, to view Nature's secrets, to consult with former ages. This man seems to come the nearest: for so the Scholar finds 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 heroic actions. Yet remember, though we could speak all languages, yet if we speak not the language of Canaan, we are amongst God's 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 brass, 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 we know. However, Eccles. 12.12. Of making many books there is no end, and much study is a weariness of the flesh. And now what shall we say? as a man that hath sought all corners, if here we find not the true joy, where shall we hope for it? Shall we join all together? Nay, add 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 find 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 find it where he could not? Vers. 12. For what can the man do that cometh after the King? Alas all is emptiness. But as the complexion on a painted face, which the next wind blows 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 withal take notice of those inward gripes. When Emylius heard the people commending his wife as a gallant Lady, he shown them his foot, Calceus iste annon valde concinnus? Is not this shoe a very neat one? but you feel not where it pincheth me. I have read of a kind of smallage, which, they say, gripes the guts, whilst it sets a man upon an outward grinning, and a seeming laughter: such is that foolish laughter, and the guilt of conscience as a secret sting poisons his joy, and mars 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, than they shall find an Ezekiel's scroll 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, rejoice ye righteous. I shall now show you where true joys are to be found. Do not think to gather grapes of thorns, or figs of thistles; they'll but rend your clothes, and prick your hands. Do not weary yourselves in pursuit of shadows; those vain pleasures, though sweet in the mouth, as the book in the Revelations, yet they'll prove bitter in the belly. But betake yourselves to the ways of God, first seek the Kingdom of heaven, and the righteousness thereof, the righteousness 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 rejoices heaven, that makes heaven indeed to be a heaven? 2 Pet. 3.13. We look for a new heaven— wherein dwelleth righteousness. Beloved, I know you desire it, and I could hearty wish that every man here had this solid and true joy. But than you must get into the number of the righteous. Upon this depends all your hope of happiness; 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 fullness 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 whilst Ahashuerus frowns upon Haman, what pleasure can he find in his wealth, or in his glory? Whilst God frowns upon us, it imbitters our choicest morsels. Suppose we had the wealth of the whole world upon our backs, they are but as cast on a dead man. Our 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 mind, 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 Bystanders, alas we are condemned by the Judge. Suppose we live in all the variety of pleasures that this world can yield 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 thread: 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 against him? Presently his thoughts are troubled. Alas, what is the whole world, but as music to an aching ear, or as glorious pictures to sore eyes, or delicious meats to a diseased stomach, or a draught of wine to a man in a burning fever; 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 fullness 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 and water. Threaten him with dangers, Hic murus aheneus esto, this is his wall of brass, the breastplate of righteousness, 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 spoke 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 days 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 darkened, and the daughters of music are brought low. Can thy servant taste 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 deathbeds, what are all the Kingdoms of the world, and the glory of them? Ah miserable comforters are ye all. In stead of rejoicing, perhaps they affright us. Ah woe worth the day that ever mine heart hankered after riches, that ever mine eyes dazzled 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 than 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 rejoicing, even the testimony of a good conscience, that in sincerity and godly simplicity, we have had our conversation in the world. In this 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. Rejoice ye righteous. 3. An Exhortation. Be righteous, and Rejoice. 1. Be righteous. As you are made righteous through the righteousness of Christ imputed, so exercise yourselves in the ways of righteousness, as ever you expect true joys. I have showed you before what this righteous man is, As one that is clothed in the righteousness of God through faith in Christ Jesus; so one that receives this righteousness 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 righteousness, is righteous. In a word, he is a man of an honest and an upright heart. So you have him in this verse, the latter part explains the former, Rejoice 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 ourselves in this way, the greater is our rejoicing. Oh what a sweet encouragement! So let it stir us up to exercise ourselves in the ways of righteousness, righteousness toward God, righteousness toward men. It is that of the Apostle, Act. 24.16. Herein do I exercise myself to have always a conscience void of offence toward God and toward men. 1. In the way of righteousness toward God, that is, in the way of his Commandments. The way of God's Commandments that is a right way, and it is a heart-rejoicing way. Psal. 19.8. The statutes of the Lord are right, rejoicing the heart. Do ye not find it by experience? I appeal to your own consciences. When ye have spent the day in God's 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 yourselves in the vain empty pleasures of the world? Rom. 6.19. As therefore ye have yielded your members servants to uncleanness and to iniquity, so now yield your members servants to righteousness unto holiness. 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 holiness, and the end thereof everlasting life. It will be your eternal joy. 2. In the way of righteousness toward men. Nor can you indeed be righteous before God, except ye make conscience of your ways with men. Because God requires both. Ps. 15.1. Lord, who shall dwell in thy tabernacle? who shall rest in thy holy hill? even he that leadeth an uncorrupt life, and doth the thing which 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 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 breastplate is righteousness to ward off the blow? But think with yourselves what a rejoicing 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, witness against me before the Lord, and before his Anointed, whose ox have I taken, or whose ass have I taken, or whom have I defrauded? This is our encouragement, and so we shall find it in the day of trouble, at least when we lie upon our deathbeds, the rejoicing 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 is a part of the righteousness of Saints. So Daniel gives the counsel to Nabuchadnezzar, Dan. 4.27. Break off thy sins by righteousness, and thine inquities by showing mercy to the poor. The more we lay out ourselves in the righteousness 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 righteousness 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 righteousness, so shall be our measure and degree of joy. Thus to awaken us to the ways of righteousness, both before God and man. But, 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 uprightness of our souls. Many are discouraged in the ways of righteousness, because they find not those joys in them they expected. It is because they act not with that uprightness as the righteous doth. Perhaps there is too much of self-pleasing and vainglory in it. So the hypocrites give alms 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 find the encouragement, and joy in it. And, 1. Do it as in the sight of God, setting him still before your eyes as spectator, witness, 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, as always 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 uprightness 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 ways in darkness, we darken and corrupt our joys: but when we act openly as always in God's eyes, than we have our rejoicings before God. 2 Do it with the whole heart. Ps. 119.7. I will praise thee with uprightness of heart, when I shall have learned 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 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 ways: as a wave of the sea, driven to and fro, and tossed. Whilst 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 spoke vanity, every one with his neighbour, with flattering lips, and with a double heart do they speak. A double heart speaks vanity, and so his rejoicings 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, whilst 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 commandment 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 yourselves 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 your rejoicings like the troubled waters, so they lose their clearness. But Mat. 5.8. Blessed are the pure in heart, for they shall see God. It is the pure heart that entitles to th●se pure joys. 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 hypocrisy. 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 righteousness, and uprightness of heart. And it is the prayer of Hezekiah, I beseech thee, O Lord, remember how I have walked before thee in truth, and with an upright heart. There's a truth in our words, opposed to lying: and a truth in our works, opposed to hypocrisy. A saying in truth, and a doing in truth. But O damnable hypocrisy! The hypocrite you know, is a painted sepulchre, fair without, but full of rottenness 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 rejoicing 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 persuade you to the love of the ways of righteousness, both toward God and toward men, and to exercise yourselves in them with an upright heart. It will be your joy. Now I come to the 2. Rejoice. Let such as are righteous, such as are upright in heart, remember, that it is their duty, and God calls upon them, Rejoice ye righteous. Oh be not wanting to yourselves, 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. Rejoice in the Lord always, and again I say rejoice. Beloved, though it may seem easy, 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 ruins of a glorious Church, to see our cattle engendering with divers kinds, and begetting such monsters in Religion, to see our ground sown with several seeds, and the tares so choking the good wheat, to see our garments mingled of linen and woollen, and this grown so much into fashion, that many follow their pernicious ways, by reason of whom the way of truth is evil spoken on. Are we privileged 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 herself a Prophetess, 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, there is at the least a rejoicing of hope. Heb. 3.6. If ye hold fast the confidence, and rejoicing 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, men's 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 rejoicing. David's complaint is sad. Psal. 38.3. There is no soundness in my flesh, because of thine anger: neither is there any rest in my bones by reason of my sin. This indeed is the sad ingredient that imbitters all. But so let me advise you to weep still, and then rejoice that ye can thus weep. If it hinder your rejoicing, 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 kind. 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, Rejoice 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 health of my countenance, and my God. So now I shall call upon you, as upon myself, Rejoice ye righteous. And the rather I call upon you, 1. In respect unto yourselves, that ye may have the comfort of those blessings God hath bestowed upon you beyond other men. As ye heard before whilst ye look above, God is your Father; whilst below, God shall tread down Satan under your feet shortly: whilst without, all's yours; whilst within, the Kingdom of heaven's there: whilst upon the left hand, all things work together for your good: whilst upon the right, you have God in your enjoyments: whilst behind you, the winter is past; whilst before you, an eternity. Oh joyful eternity! But till you rejoice 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 gives him not power to eat thereof, but a stranger eateth it. Besides you disable yourselves for the performance of those duties God requires of you under such enjoyments, at least you perform them not with that cheerfulness and alacrity, as ye ought: whilst your affection's 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 rejoice in God, they run the ways of his commandments, and therein is their delight. That therefore you may have the comfort of his mercy roward you, and the honour of a cheerful service, it concerns you to attend this duty. Rejoice ye righteous. 2. In regard of others, to encourage them in the ways of righteousness. Numb. 13. we read, The spies which were sent into the land of 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 whilst we are of that heavy, heartless and uncomfortable disposition, we bring an evil report upon Religion, as if it were but some sullen fit, or melancholic humour, and no joy to be taken in it. Thus we discourage those that were entering 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 wickedness. But when they see our undaunted spirits, and that we go on with cheersulnesse and courage, this is a trouble to them. So lest you discourage friends and encourage enemies, Rejoice ye righteous. Lastly, In regard of God, that he may have the praises due unto his name. Psal. 33.1. Rejoice in the Lord, ye righteous, for praise is comely for the upright. This is added as the reason why we must rejoice, because praise is comely; implying indeed that we cannot be thankful to him, except we rejoice in him. Whilst we are sad and melancholic, it appears that either we take no notice of his mercies, or that we do but lightly esteem of them: but when we rejoice in them, this argues, that we highly prise them, and the more we rejoice, the more thankful 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 ourselves. The more thankful we are to God, the more bountiful is God to us. Ascensus gratiarum est descensus gratiae. As vapours drawn out of the earth, return in showers to the earth: so our thanks ascending up to heaven, God showers 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 joyfulness, and with gladness 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 nakedness, and in the want of all things. Thus whilst we look upon God, whether we eye his favour or his frown, it concerns us to be joyful that we may be thankful. Nay whilst we look upon that sacred Trinity, that we may give him his due praises, so might we double and triple our rejoicings. Be glad in the Lord, and rejoice ye righteous, and shout for joy all ye that are upright in heart. Thus to God the Father, in whom we rejoice; 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. The Resolution of a Case of Separation. MADAM, YOur Ladyship's Case (if I rightly understand you) is this; Whether a woman separating from her Husband for want of maintenance, and the Court adjudging her an allowance, he be not bound in conscience to confirm it, in case she be willing to live with him; and if he will not, whether she may not lawfully continue in a separation from him. Though the least amongst the thousands in Israel, yet providence having made me Overseer in the flock where this Case is concerned, I humbly crave leave to cast in my mite. 1. It cannot be denied, but that the Husband is bound in conscience to allow his Wife an honourable maintenance beseeming his Estate and quality: for (they twain being one flesh) otherwise he should be one of Solomon's fools, who lives beside his wealth. Eccles. 6.2. 2. Where the Court hath determined what that maintenance shall be, he ought to submit unto their judgements; for the Judgement is not theirs, but Gods. 3. If he disobey, he sins against God: for the Powers that be are ordained of God. 4. Yet he is not bound further than the Decree enjoins: if that expire upon her return unto her Husband, it is supposed that then she should acquiesce again in her Husband's love. 5. Nor is it convenient that she should have assurance in case of dislike the second time, because that would be as a snare upon her, ☜ upon the least discontent to be gone again, considering nature's frailty, and the deceitfulness of the heart; And did she seriously consider this, she would not desire it. 6. However, I conceive at present, ☞ matter of maintenance is no sufficient ground for a separation, except in case of extreme necessity; here indeed there is no Law; for if she hath not whereupon to live at all, she cannot live with her Husband: Examine therefore whether the maintenance disputed be of absolute necessity to a being, or only of conveniency to well-being: If the latter only, though I will not take upon me peremptorily to determine, yet I conceive far greater inconveniencies in a separation, then in co-habitation. I shall humbly propound my reasons, and submit them to better judgement. 1. From that of God in Paradise. Gen. 2.24 Therefore shall a man leave father and mother and cleave to his wife. Examine 1. Whether the Woman must not cleave to her Husband, as well as the Man unto his Wife. 2. If they must forsake father rather than not hold together, whether not the father's house those honours and punctilios: if the greater, why not then the less? In a word, what God hath joined together, let no man put asunder, and if no man, how that which is less than man? 2. From that of our Saviour in his excellent Sermon on the Mount, Mat. 5.32. But I say unto you, Whosoever shall put away his wife saving in the cause of fornication, causeth her to commit adultery. Examine here, 1. Whether a Woman may separate herself, seeing the Man cannot. 2. Whether any may do it except for fornication, and then where is maintenance? ☞ 3. If a Woman should forsake her Husband, and he commit folly with another, whether she be not guilty of that sin? 4. Whether she do not contract a guilt, though he do it not, whilst she thus lays him open to temptation. And here is more than the greatest of inconveniencies, be it that of Solomon his continual dropping. 3. From that of the Apostle, 1 Cor. 7.3, 4, 5. Let the husband render unto the wife due benevolence, and likewise the wife unto her husband: for the wife hath not power of her own body, but the husband; and likewise the husband hath not power of his body, but the wife. Defraud you not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer, and come together again, that Satan tempt you not for your incontinency. Examine from the words in order, 1. Whether it be lawful for the Wife to withhold due benevolence whilst she complains of churlishness. 2. Whether the Wife hath power of her own body, whilst she disputes for maintenance. ☞ 3. Whether it be not a defrauding of her husband, whilst she continues in a separation without his consent? 4. Whether with consent it be lawful to separate, save only for a time? 5. Whether for a time, save only for this end, that they may give themselves to fasting and prayers? 6. Though they do it to this end, yet whilst they continue in a separation, whether do they not expose themselves to Satan to tempt them to incontinency? Madam, The fame of your perfections makes me very bold, you are able to apprehend much in a little, and to correct that which is amiss; you know this is written with a running pen. I have but even now received the Case from you. Beware of those who strengthen you in the way which is in itself (to say the least of it that can be) but of bad report: and assure yourself, that as much is spoken to Sir N. as becomes a faithful steward. I am sure that passage in our ancient Liturgy is not disagreeing with Canonical Scripture, Cursed is he that parts between Man and Wife; and let all the people say Amen. Confident of your acceptance, because though weak, yet from an upright heart, I rest Madam, Your Ladyship's most Humble Servant, William Moor. Septemb. 3. 1654. FINIS. These Books following, and several others, are to be sold by Henry Eversden, at the Grayhound in Paul's Churchyard. AN Exposition, with Practical Observations on the Nine first Chapters of the Proverbs, by Francis Taylor Minister of Canterbury, in quarto. Imputatio Fidei; Or a Treatise of Justification; wherein the imputation of Faith for Righteousness (mentioned in Romans 4, 5, 6.) is explained, by Mr. John Goodwin, Minister of the Gospel, in quarto. Lucas Redivivus, or the Gospel-Physitian, prescribing (by way of meditation) divine Physic to prevent diseases, not yet entered upon the soul, by John Anthony Doctor in Physic, in quarto. A Comment on Ruth; together with two Sermons, one teaching how to live well; the other minding all how to die well, by Thomas Fuller Author of the Holy State. There is now ready to publish these following. 1. Laz. Riverius his Universal body of Physic, in folio. 2. The seventh day Sabbath, sought out and celebrated, by Tho. Tillam, in Octavo. FINIS.