Joy in the Lord: Opened in a SERMON Preached at Paul's, May 6. Dum PREMOR ATTOLLO● London, Printed by Tho: Newcomb, for Robert Bostock, and are to be sold at his shop at the sign of the Kings-Head in St Paul's churchyard, 1655. To the Right honourable Christopher Pack, Lord Major of the City of London, and the honourable Court of Aldermen there. Right honourable, IN Conformity to your desires signified by your Order unto me, I here humbly present you a second time with that plain, but wholesome Doctrine, which you were lately pleased to receive with all ready attention. And indeed the argument is such, as the Apostle thought need full to inculcate once and again. And therefore if the Tongue and the Pen, the Pulpit and the Press, do a first and a second time invite you unto the same duty, the Apostles example will both commend your zeal in desiring it, and excuse my obedience in conforming to so just a desire. Self-sufficiency is God's peculiar honour, one of those Regalia which belong unto him alone. All creatures must go out of themselves, both for the continuance of that Being, which they have, and for the Acquisition of such further good as they stand in need of. And since they are all thus defective in themselves, they must needs be unable to complete the perfections of one another, much less of man, who is one of the principal and most excellent of them. That good therefore, the want whereof doth kindle desire, & the fruition whereof doth produce delight, must be sought above the world, in him, who as he is sufficient to himself, so is he alone All-sufficient unto his Creatures. And because there is no approach for sinful men unto God without a Mediator, the Father hath set up his eternal son, as that middle person, in whom we may have communion with him, and access unto him. Justly therefore was the Lord Christ before his coming, styled The Desire of all Nations; & as justly is he, after his coming, their everlasting Delight, since in and by him alone, the Lord is pleased to be at peace with us, and out of his fullness to communicate all good unto us. To set forth this Preciousness of Christ unto his people, and to quicken their joy in him, was the end of this Sermon, and is indeed the end of all other. We live in changeable and uncomposed times; we see distempers at home, we hear of distresses abroad; the Lord is shaking heaven and earth, Churches and States; our eyes and our experience tell us, how mutable are the wills, how inconstant the Judgements, how fickle the favours, how sudden the frowns of men, how vain the hopes, how unstable the delights which are drawn out of broken Cisterns; how full of dross and dregs the most refined contents of the world are. God alone is true and every man a liar, either by falseness deluding, or by weakness disappointing those that depended on them. Since therefore the life of man doth hardly deserve the name of life, without some solid comfort to support it; and neither men nor Angels, much less honours or pleasures, plenty or abundance, can supply us with that Comfort; what remains, but that we betake ourselves unto that Fountain of living water, whence alone it is to be had? that we secure our interest in the Lord Christ, who is faithful, and cannot fail; powerful, and will not forsake, nor expose those that come unto God by him? that so being upon the Rock which is higher than ourselves, we may be able amidst all the tempests and shakings, the delusions and disappointments below, to rejoice in him with a fixed and inconcussible delight, who can bring joy out of sorrow, light out of darkness, and turn all confusions into order and beauty. This that you, and all God's people in City and country may everywhere do, is the prayer of Your honour's most humble servant in the work of the Lord. Edward Reynolds. From my study, June 2. 1655. Joy in the Lord: Opened in a Sermon Preached at Paul's, May 6. PHIL. 4. 4. Rejoice in the Lord always; and again I say, rejoice. THere is nothing which the hearts of Believers do either more willingly hear, or more difficultly observe, than those precepts which invite them unto joy and gladness, they being on the one hand so suitable to the natural desires, and yet withal on the other so dissonant to the miserable condition of sinful man. Had our Apostle called on the blessed Angels to rejoice, who have neither sin, nor sorrow, nor fear, nor sufferings, nor enemies to annoy them, it might have seemed far more congruous: But what is it less than a Paradox to persuade poor creatures, loaded with guilt, defiled with corruption, clothed with infirmities, assaulted with temptations, hated, persecuted, afflicted by Satan and the world, compassed about with dangers and sorrows, Job 5. 7. born to trouble, as the sparks fly upward, that notwithstanding all this, they may rejoice, and rejoice always? But we have a double corrective to all these doubts in the Text, one in the Object, another in the Preacher of this Joy. The object of it is Christ the Lord, as appears by the same thing twice before mentioned, cap. 3. 1. 3 The Lord that pardoneth our guilt, subdueth our lusts, healeth our infirmities, rebuketh our temptations, vanquisheth our enemies, sweeteneth our sufferings, heightneth our consolations above our afflictions, and at last wipeth all tears from our eyes. Rev 7. 17. Here is matter of great joy, may we be satisfied in the truth of it: And for that we have the word of an Apostle, who gives assurance of it by Divine Revelation, and by personal experience. He who next to the Lord himself, 2 Cor. 11. 23. 27 was of all his servants, a man of sorrow, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in perils, in deaths, in weariness, in watchings, in hunger, in thirst, in cold, in nakedness, beaten with rods, stoned with stones; shipwrackt at Sea, beset at Land; he who in the prison, the inner prison, a Malam mansionem vocabant Antiqui vid. Dionis. Gothofredi notas in Digest. Tit. Depofiti vel contra. L. 7. the stocks (a kind of case of prisons one within another) did yet b Nihil C●us sentit in nerv● cum animus in Coelo est. Tertul. ad Martyras. rejoice and sing Psalms unto God, Acts 16. 24, 25. He it is, who from the Lord calleth upon Believers to rejoice always. Instead then of a Paradox, you have here a paradise, a Tree of life, as joy is called Prov. 13. 12. And the servants of God may securely, notwithstanding their sorrow for sin, their sense of sufferings, their certainty of temptations, their conflicts with enemies, their sympathy with brethren, may yet I say securely rejoice, and rejoice always, they have the Lord to warrant it, they have his Apostle to witness it. Let worldlings delight in sensual pleasures, Let false Apostles delight in carnal worship, and ceremonial privileges; but you my brethren have another kind of object to fix your joys upon; Rejoice in the Lord, and again rejoice, and rejoice always; and that upon the word and credit of an Apostle, I say it, and I say it again. There are many particulars couched in the words; 1. The Subject of them, spiritual joy, or an holy exultation of soul in the Lord, as the most beloved, desired supreme good, wrought in it by the spirit of grace, rendering Christ by faith, present unto it; whereby it is not only supported under all afflictions, but enabled to glory in them, and to triumph over them. 2. The difficulty of this joy intimated, in that believers are so often invited unto it 3. The sureness and the greatness of it, noted in the doubling of the words. 4. The stability and perpetuity of it, They may rejoice always in the midst of their sorest fears or distresses. 5. The object of it, a glorious and replenishing object, Christ the Lord. 6. The Apostolical attestation given unto it, Again I say, rejoice; I speak it by Commission from the mouth of Christ, requiring it; I speak it by the experience of mine own heart, enjoying it in the midst of all my sufferings: So you have both a mandatum and a probatum for it; Rejoice in the Lord always; and again I say rejoice. But because I love not to mince and crumble the bread of life into too many particulars, I shall therefore comprise all in this one Proposition (which I shall make the subject of my present service. That the Lord Jesus is the great, sure, and perpetual joy of his own people. By accident, unto wicked and impenitent sinners, he is a stumbling block, as wholesome meat is offensive to sick stomachs, and the light of the Sun unto distempered eyes; but unto those that believe, he is altogether lovely, Vid. Iren. l. 4. cap 15. Aug. Tract. 10. in Joannem. Beatior percipiendo fidem Christi quam concipiendo Carnem. Idem. To. 6. de sancta virgin cap. 3. precious, and desirable. Abraham rejoiced to see his day, John 8 56. Mary rejoiced more that he was her Saviour, than her son, Luke 1. 47. Simeon embraced him with a Nunc dimittis, Luke 2. 28. Matthew made a great Feast to receive him, Luk 5. 29. Zacheus entertained him at his house joifully, Luke 19 6. The Eunuch as soon as he knew him, went on his way rejoicing, Acts 8. 39 The Jailor, who even now was ready to have killed himself; when Christ was preached unto him, rejoiced and believed Acts 16. 34. Christ is the author of our joy; he calleth it his joy, John 15. 11. It is the work and fruit of his spirit, Gal. 5. 22. and he is the object of our joy, it is fixed and terminated on him, as on the most commensurable matter thereof, Phil. 3. 3. There are many things belonging unto the object of a full and complete joy. 1. It must be good in itself, and unto us. 2. That good must have several qualificatious to heighten it to that pitch and proportion which the joy of the heart may fix on. 1. It must be a Good present, a Aquin. 1. 2. qu. 31. art. 1. Aristot. Rhetor. L. 1. c. 11. in the view and possession of him whom it delighteth: Good absent is the object of desire, good present, of delight. It is true, b Azorius Moral. lib 3. c. 10. qu. 10. Habit praeteriti doloris Secura Recordatio delectationem. Cicer. ep. l. 5. ep. 12. a man may rejoice at some good that is past, as that he did at such a time escape a danger, or receive a benefit; but then the memory makes it as it were present, and the fruit of that past good is some way or other still remaining. Also a man may rejoice in a good to come, as Abraham rejoiced to see Christ's day. John 8. 56. and believers rejoice in the hope of glory, Rom. 5. 2. but than faith gives a kind of subsistence to the things so hoped for, Heb. 11. 1. and the virtue and benefit of them is in being, though they themselves be but yet in hope, and so in regard of efficacy, Christ was a Lamb slain from the beginning of the world, though not actually slain before the fullness of time: So still the most proper ground of delight is fruition, which presupposeth the presence of the thing enjoied. 2. It must be good precious which hath some special value belonging unto it. We read of the joy of harvest, Isa. 9 3. because men then reap the precious things of the earth, as they are called, Deut. 33. 14, 16. Iam. 5. 7. It was not an ordinary thing, but a treasure, a pearl of great price, which made the merchantman sell all that he had to buy it, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Aristot. Ethic. lib. 1. c. 5. vid. Rhetor. l. 1. c. 6. Mat. 13. 44. 46. 3. It must be a full good, sufficient and throughly proportionable to all the desires and exigencies of him that is delighted with it: Bring the richest pearl to a man under some sore fit of gout or stone, he cries, groans, sweats, is in pain still: The object, though good, though precious, yet is not suitable to his present condition; in that case he takes more pleasure in an anodine medicine, then in a rich Jewel. It would be little good news to such a man, to tell him that his kidneys or his bladder were full of pearls or diamonds, because there they would not be his treasure, but his torment. 4. It must be a Pure good, without any dregs or dross to abate the sweetness of it: All earthly delights are bitter-sweets, wine tainted by the vessel, which brings a loathing along with it; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: Crates apud Laertium. the best corn hath its chaff, the richest wine its lees, the sweetest oil its dregs, the sun itself its spots; nothing of mere creatures can cause an unmixed joy, free from all tang and tincture of the vessel, from whence it proceeds: And any one defect may corrupt all the content which the rest ministereth as a dead fly will spoil the whole pot of ointment. Eccles. 10. 1. 5. It must be a Bonum insolitum plus amatur. Cassiod. variar.. l 8. c. 20. Quaesitissimae dapes non gustu sed difficultatibus aestimabantur, miracula avium, longinqui maris pisces, alieni temporis poma aestivae nives, Hybernae Rosae. Mamertinus in Panegyr. rare, wonderful, glorious; the commonness even of good things, takes from the loveliness of them. If diamonds were as plentiful as pebbles, or gold as iron, they would be as little esteemed; if there were but one balsam or drug in the world that would cure any mortal disease, a man would value the monopoly of that above the richest Jewel. Because the Pool of Bethesda had a rare healing virtue, multitudes of impotent, blind, halt, withered, were waiting continually for the moving of it, John 5 2, 3. 6. It must be various, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Plutarch {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Aristot. Problemat sect. 5. qu. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Marc. Anton. lib. 6 sect. 46. Vid Gataker. Ann●t. like the holy anointing oil, compounded of many principal spices, Exod. 30 23-25. in rich hangings in choice gardens, in great feasts, in select libraries, variety is that which greatly delighteth the spectators: were a table filled with one and the same dish, or a study with the same book, or a garden with the same flower, it would wholly take away from the delight of it. And this variety is then much more delightful, when each particular good doth answer some particular defect, or desire in him that enjoyeth it; when it is as a rich Storehouse, as the Shop of the Apothecary, or as a physic Garden, wherein a man may in any distemper fix on some thing proper to help him. 7. It must be a prevalent and sovereign good, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Aristot. 7. Rhet. lib. 1. cap. 11. a most efficacious catholicon against evils. Victory even in trifles, where no evil is to be removed, as in bowling or shooting, is that which makes the pleasure in those games; much more delightful must that needs be, which can help a man to overcome all the evils and enemies that assault him; no joy to the joy of a triumph when men divide the spoils. Periculum in prae●io, gaudium in triumph●. Aug. Confess. lib. 8. cap 3. In this case Jehosaphat and his people came to Jerusalem with Psalteries, Harps, and Trumpets, to the house of God, rejoicing over their enemies, 2 Cron. 20. 25, 20. 8. It must be a perpetual good, Verum Gaudium non de●init, nec in contraria vertitur. Senec. ep. 59 commensurate in duration to the soul that is to be satisfied with it; they are but poor and lying delights, which like Jordan, empty all their sweetness into a stinking and sulphurous lake. True comfort is a growing thing, which never bends to a declination. That man will find little pleasure in his expedition, whose voyage is for a year, and his victual but for a day, who sets out for eternity with the pleasures and contents of nothing but mortality. Such are all natural, sensual, secular, sinful joys. As the sheep feeds on the grass, De Tuo Gaude. Sen. Ep. 23. and then the owner feeds on him, so poor sinners feed awhile on dead comforts, and then death at last feeds on them, Psal. 49. 14. Lastly, That which crowns and consummates all, is, it must be our own proper good; all the rest without this, signify nothing unto us. A beggar feels not the joy of another man's wealth, nor a cripple of another man's strength; the prisoner that is leading to death, hath no comfort in the pardon which is brought to another malefactor. As every man must live by his own faith, so every man must have his rejoicing in himself, and not in another, Gal. 6. 4. Now then let us consider the Apostle and highpriest of our profession, Christ Jesus, and we shall find him alone in every one of these particulars, to be a most adequate object of the joy and delight of all his people. 1. He is a Good ever more present with them; I am with you always, Mat. 28. 20. though bodily absent, and that for the expediency and comfort of his servants, John 16. 7. yet in his Ordinances, and by his Spirit ever amongst them; You shall see me (saith he to his Disciples) because I go to my Father, John 16. 16. whereby is not only intimated his purpose of appearing unto them before his ascension, but with all the full manifestation of himself unto them, when he was gone, by sending the holy spirit, per cujus vicariam vim, Vicarius Domini Spiritus. Tertul. de Veland. Virg cap●. 1. & de prescript. cap. 13. his bodily absence should be abundantly compensated. By that spirit his people are joined unto him, as the feet below to the head above, 1 Cor. 6. 17. by that spirit in the Gospel he Preacheth peace unto them, Eph. 2. 17. and is evidently set forth before them, Gal. 3. 1. by that spirit he dwelleth in them, Eph. 3. 17. manifests himself unto them, makes his abode with them, John 14 20-23. Rev. 3. 20. walks in the midst of them, as in his house and Temple, 2 Cor. 6. 16. is more present with them than any good thing they have besides. Some things are present with us, in our eye, in our possession, yet still without us, as Goods, or Friends; some things more intimate, but yet separable from us, as health, strength, our soul itself; but Christ is not only with us, but in us, Col. 1. 27. not only in us, but inseparably abiding with us, Rom. 8. 38, 39 As in the Hypostatical union there is an inseparable conjunction of the manhood to the Godhead in one person: so in the mystical union, there is an inseparable conjunction of the members to the head in one Church or body. 2. He is not an ordinary common good; which if a man want, he may compensate by some other thing; but a Treasure and Pearl of highest price, in whom are unsearchable riches, Eph 3. 8. Hidden treasures, Col. 2. 3. in comparison of whom, all other things are loss and dung, Phil. 3. 7, 8. most precious in the eyes of his people, 1 Pet. 2. 7. precious in his own immediate excellencies, Eph 5, 23. 2. 22. the chiefest of ten thousand, Cant. 5. 10-16. precious in the respects he bears towards us; in the sweet and intimate relations of an Husband, Heb. 2. 11, 12, 13. Isa. 9 6. Joh 15. ●4. H●b. 7. 22. 8. 6 1 Joh. 2. 1, 2. an Head, a Saviour, a Brother, a Father, a Friend, a Surety, a Mediator, a Propitiation, an Advocate, precious in the great things he hath done for us, in the rich supplies of grace and peace he doth bestow upon us, in the high dignity whereunto he advanceth us, John 1. 12. 1 John 3. 1. Rom. 8. 15, 16. in the great promises he makes unto us, 2 Pet. 1. 2, 3, 4. in the glorious hope which he sets before us, and blessed mansions which he prepareth for us, Col. 1. 27. John 14. 2. in the light of his countenance shining on us, in the fruits of his spirit wrought in us, in the present life of faith, in the hidden life of glory, 2 Pet. 1. 1. Col. 3. 3. in the great price he paid for us, in the great care which he takes of us, in the effusions and manifestations of the love of God unto us: In the Seals, pledges, Testimonies, first-fruits of our eternal inheritance, which he is pleased by his spirit to shed forth upon us, in the free and open way which he hath made for us unto the Throne of grace; in these, and many other the like, is the Lord Christ more honourable and precious in the eyes of his people, than a thousand worlds could be without him. 3. He is not only a most present, and a most precious good, but full and sufficient for his people; He ascended on high that he might fill all things, Eph. 4. 10. that he might pour forth such abundance of spirit on his Church, as might answer all the conditions whereunto they may be reduced: Righteousness enough to cover all their sins, plenty enough to supply all their wants, grace enough to subdue all their lusts, wisdom enough to resolve all their doubts, power enough to vanquish all their enemies, virtue enough to cure all their diseases, fullness enough to save them, and that to the uttermost, all other good things below, and without him, have a finit and limited benignity. Some can clothe, but cannot feed; others can nourish, but they cannot heal; others can enrich, but they cannot secure; others adorn, Omnis mihi copia quae Deus meus non est, Egestas est. Aug. Confess. lib. 13. cap. 8. Non alio Bono Bonus est sed Bonum omnis Boni— Non Bonus animus, aut Bonus Angelus, sed Bonum Bonum. Aug. de Trinit. lib. 8. cap. 3. but cannot advance; all do serve, but none do satisfy: They are like a beggar's coat made up of many pieces, not all enowgh either to beautify or defend; but there is in Christ something proportionable to all the wants and desires of his people. He is Bread, wine, milk, living-water to feed them, John 6. 51. 7. 37. he is a garment of righteousness to cover and adorn them, Rom. 13. 14. a Physician to heal them, Mat. 9 12. a counsellor to advise them, Isa 9 6. a Captain to defend them, Heb. 2. 10. a Prince to rule, a Prophet to teach, a Priest to make atonement for them, an Husband to protect, a Father to provide, a Brother to relieve, a Foundation to support, a Root to quicken, an Head to guide, a Treasure to enrich, a Sun to enlighten, a Fountain to cleanse. As the one Ocean hath more waters than all the Rivers in the world, and one Sun more light than all the Luminaries in heaven; so one Christ is more All to a poor soul, then if it had the All of the whole world a thousand times over. 4. He is a most pure good without any mixture of dross, or bitterness to abate or corrupt the excellency of it; A Lamb without spot and blemish, 1 Pet. 1. 19 He did no sin, no guile was found in his mouth, 1 Pet. 2. 22: Holy, harmless, undefiled, Heb. 7. 26. Never any believer found any thing in him, for the which to repent of making choice of him; as holy Polycarp said, Euseb histor.. l. 4 c 14. I have served him these eightysix years, and he never did me any hurt; even the severest things of Christ are matter of joy unto his servants: If he make them sorrowful, their sorrow is turned into joy, John 16. 20. his very yoke is easy, his burden light, his Commandments not grievous, nay his very cross and afflictions, matter of choice, of joy, Melch Adam. pag 138. Vid Cypria de Nativitate Christ● sect. 6, 7, 8, 9 of gloriation, of triumph, Heb. 11. 25, 26. Acts 5. 41. Rom. 5. 3. Rom. 8. 37. It was an heroical speech of Luther, Malo ego cum Christo ruere quam cum Caesare stare; I had rather fall with Christ, then stand with Caesar. And if his sufferings are so sweet, O then how glorious are his consolations? 5. He is the rarest good in the world; his whole name is wonderful, Isa. 9 6. his whole dispensation mysterious, 1 Tim. 3. 16. the invisible God manifested, a Son born of a Virgin, the lawgiver made under the Law, the Lord of Glory, who thought it no robbery to be equal with God, humbled, emptied, in the form of a servant, reckoned amongst transgressors, without form or comeliness, rejected, despised, put to shame, a man of sorrows; a dead man raised by his own power, and advanced to the Throne of God; these, and all the particulars, Christ crucified, are things so profound and unsearchable, that the very Angels desire to look into them with wonder and astonishment, 1 Pet. 1. 12. The best and most excellent things God hath made single, one Sun in the Firmament, one Tree of Life in paradise, one heart, one head in the body: So to us there is but one Lord Jesus Christ, by whom are all things, and we by him. He the alone living, elect, precious, chief corner stone, no other name under heaven given amongst men whereby we must be saved, Acts 4. 11, 12. 6. As a rare good, so full of exquisite and copious variety, wisdom, righteousness, sanctification, redemption. It pleased the Father, that in him all fullness should dwell, Col. 1. 19 In him he hath made known unto Principalities and Powers, the manifold wisdom of God, Eph. 3 10. As the curious Ephod in the Law was made of Gold, blue, purple, scarlet, and fine twined linen; and the breastplate set with twelve curious precious stones: So Christ, the substance of those types, was filled with the spirit of wisdom, understanding, counsel, might, knowledge, and the fear of God; Isa. 11. 2. and that above measure; John 3. 34. That there might be enough in him to answer all the desires and delights of his people: Wisdom to teach; righteousness to justify, grace to renew, power to defend, peace to comfort, life to quicken, glory to save them; seven eyes upon one stone. 7. He is a most prevailing and victorious good, stronger than the strong man, Luke 11. 22: casting out, and judging the Prince of the world, John 12. 31. 16, 11. abolishing death, 2 Tim. 1. 10. taking away sin, destroying the works of the Devil, 1 John 3. 3. and overcoming the world and the lusts thereof, John 16. 33. treading all his church's enemies under his and their feet, 1 Cor. 15, 15. triumphing openly over them in his cross before God and Angels, Col. 2. 15. ascending up on high, and leading captivity captive, Ephes. 4. 8. 1. By a way of wisdom catching Satan by the hook of his divine power, hidden under the infirmities of his human nature. 2. By a way of Judgement, condemning him for shedding the innocent blood of the Son of God. Vid. Aug. de Trinit. lib. 13. cap. 13, 14, 15. 3. By a way of Power vanquishing him, and casting him out of the possession which he had purchased. 8. He is a perpetual and durable good: Death hath no more dominion over him, Rom. 6. 9 He ever lives to make intercession, Heb. 7. 25. there is an Oath, an Amen upon the perpetuity of the life and Priesthood of Christ, Psal. 110. 4. Rev. 1. 18. Behold, I am alive for evermore, Amen: And he lives not only for ever in his person, but he is for ever the life portion, and blessedness of his people. Because he lives, they live, John 14. 19 they shall appear with him, they shall be like unto him: As he is sat on his father's Throne, so shall they sit on his Throne, never to be degraded. Lastly, He is the proper good of his own people: He hath not only given himself unto God for them, as their Sacrifice, but he hath given himself likewise unto them, as their Portion. He is theirs, and they his, Cant. 6. 3. They his, by a dear purchase, and he theirs by a sweet communion: They are said to have him, John 5. 12. as a man hath his most peculiar possession; his name is, The Lord our righteousness, Jer. 23. 6. he is made unto us of God, wisdom, and righteousness, and sanctification, and redemption, 1 Cor. 1. 30. he is more ours than we are our own, we have and possess infinitely more in him then in ourselves; defective in ourselves, complete in him; weak in ourselves, strong in him; dead in ourselves, alive in him; miserable in ourselves, blessed in him; mutable in ourselves, established in him. Thus we see there is nothing necessary to the completing of an object of joy, which is not fully to be found in Christ. Unto these grounds of joy drawn from the nature of delectable objects, I shall add a few more mentioned by the Prophet Zachary, Chap. 9 9, 10. drawn from the Royal Office of Christ; Rejoice greatly O daughter of Zion, shout O daughter of Jerusalem, behold thy King cometh unto thee, he is just, and having salvation, lowly, and riding upon an ass, &c. 1. He is a King, thy King, the promised Messiah, in whom all blessings were to be made good unto Israel. They had been servants under strange Lords, Nehem. 9 36, 37. and so had we: The Prince and God of this world had the first possession of us, Eph. 2. 2. But they were to have a King of their own from among their brethren, Deut. 17. 15. Their Governor was to proceed from the midst of them, Ier. 30. 21. And this must needs be matter of great joy; That whereas oppressors did pass through them before v. 8. the King now promised them should be a near kinsman should not be ashamed to call them brethren, Heb. 2. 11. The shout of a King should be amongst them, who should have the strength of an Unicorn, able to break the bones of his enemies, Numb. 23. 21, 22. 2. His approach, He cometh: When Solomon, a type of Christ, was made King, they did eat and drink with great gladness before the Lord, Vid. Joseph. Antiquit. lib. 7. cap 11. Turneb. Adversa. lib. 24. cap 45. 1 Chron. 29. 22. At such solemn Inaugurations, the Trumpets sound, the people shout, the Conduits run Wine, honours are dispensed, gifts distributed, prisons opened, offenders pardoned, Acts of grace published, nothing suffered to eclipse the beauty of such a Festivity. Thus it was at the coming of Christ: Wise men of the East bring presents unto him, rejoicing with exceeding great joy, Mat. 2 10, 11. The glory of God shines on that day, and an heavenly host proclaim the joy, Luke 2. 9, 14 John Baptist leapeth in the womb, Mary rejoiceth in God her Saviour, Zachary glorifieth God for the horn of salvation in the house of David; Simeon and Hanna bless the Lord for the glory of Israel: And after when he came to Jerusalem, the whole multitude spread garments, strewed branches, cried before him and behind him, Hosanna to the son of David, Hosanna in the highest, Mat. 21. 9 And the Psalmist prophesying long before of it, said, This is the day which the Lord hath made, we will rejoice and be glad in it, Psal. 118. 24. 3. His Character: 1. He is just. And this is the great joy of his people, Isa. 9 3. 7. especially being such a King as is not only just himself, but maketh others just likewise: In the Lord shall the seed of Israel be justified and glory, Isa. 45. 25. Sin pardoned, guilt covered, death vanquished, conscience pacified God reconciled, must needs be a glorious ground of joy and peace unto believers, Rom. 5. 1, 2. Luke 10. 20. But a Prince may be just himself, and yet not able to deliver his people from the injustice of enemies that are stronger than he, as Jehosaphat said, We have no might against this great company, 2 Cron. 20. 12. Therefore 2. Our King here hath salvation, is able to save himself and his people from their enemies, and that to the uttermost, Heb. 7. 25. It was his Name, his Office, the end why he was sent, why he was exalted to be a Prince and a Saviour, Acts 5. 31. 1 John 4. 14. And this surely matter of great joy. It is an Angelical Argument, I bring you tidings of great joy which shall be to all people; for unto you is born this day in the City of David a Saviour, which is Christ the Lord, Luke 2. 10, 11. But Princes possibly, the more powerful and victorious they are, may be likewise the more stately; it is not altogether unusual with men where they do much good, to be supercilious and haughty towards those to whom they do it: But lo here, 3. A Prince great in honour, righteous in peace, valiant in war; and yet humble and lowly still: So lowly as to minister to his own servants, and to wash their feet, John 13. 14. as to be an example of meekness unto them, Mat. 11. 29. The meanest of his people have access unto him, may present their wants before him; nay he stays not for them, he comes to seek, as well as to save, calls on us, stands and knocks at our doors, waits that he may be gracious; bears with us in our failings, expects us in our delays, forgives our wanderings, Vid. Ciceronis ad Q. fratrem Epistelam. & Sen. de Clemen●ia. prays us to be reconciled to God, Luke 19 10. Isa. 13. 18. Rev. 3. 20. Now there is nothing more rejoiceth the hearts of a people, than the mildness, gentleness, and clemency of their Prince, whence, when his heart is not haughty, nor his eyes lofty, as David said of himself, Psal. 13. 1. when he is as a servant to his people, and speaketh good words unto them, as the old men advised Rehoboam, 1 Reg. 12. 7. But a Prince may have a righteous heart, a valiant hand, a meek temper, and yet do the less good by a natural slowness and indisposedness to action a Tantum Bellam, tam diuturnum, tam longè latèque dispernm— Cis. Pompeius extremâ hyeme apparavit, ineunto vere suscepit, Media aestaté confecit Cis. prolege manilia. ; there is nothing more acceptable to the people, and necessary for the Prince, than vigour and dispatch in works of Justice and prowess. Therefore, 4, Our King is here set forth riding: He did always go about doing of good, made it his meat and drink to do his father's work: And here, when it seemed most reasonable for him to have drawn back and spared himself, when he was to be crucified, he shows his cheerfulness in that service, by riding to Jerusalem about it, which we read not that he did upon any other occasion: He did earnestly desire that Passover, he did severely rebuke Peter when he dissuaded him from that work, he did express his singular readiness to become a sacrifice; lo I come, I delight to do thy will O God; yea thy Law is within mine heart, Psal. 40. 7, 8. And though in his agony he did earnestly desire that the cup might pass from him, yet those groans of his nature under it, did greatly set forth the submission and willingness of his love to undergo it. Now this is a further ground of great joy to a people, when all other Princely endowments in their sovereign, are vigorously acted and improved for their safety and protection; when they see him deny himself in his own ease and safety, that he may be ever doing good to them. We see what an high value the people set on David, Thou art worth ten thousand of us; and this the occasion; I will surely go forth with you myself, 2 Sam. 18. 2, 3. But a Prince may have all the endowments requisite to render him amiable in the eyes of his people, just and meek to them, valiant and active against their enemies, and yet fail a Amplissimorum vi●orum consilia ex even ●u, non ex voluntate aplerisque pro●ari solent. Cic. ep. ad Atti●●…. lib 9 ep 10 Vt quisque fortunâ utitur ita praecellet, atque ex●nde supere eum omnes dicimus Plautus. of success in his undertakings, and they consequently have the joy of his Government much abated; for, The Race is not always to the swift, nor the battle to the strong: But it is otherwise with our King here. Therefore it is added, 5. He cuts the Chariot and the horse, and the battle-bow, he speaks peace to his people, he extends his Dominion from Sea to Sea, from the River to the ends of the earth; he rides on in his Majesty prosperously, the people fall under him, Psal. 45. 4, 5. He goes forth conquering, and to conquer, Rev. 6. 2. he takes from the strong man all his armour, and divides the spoil, Luke 11. 22. Isa. 53. 12. he never fails of full and final victory, reigns till all enemies are put under his feet, 1 Cor. 15. 24, 25. And this is the Crown of his people's Joy, That they have not only a just, a valiant, an humble, an active, but a prosperous and successful Prince, making his people rejoice in the spoils of their enemies, breaking the yoke of their burden, the staff of their shoulder, the rod of their oppressor, extending peace to them like a River, and the glory of the Gentiles like a flowing stream, causing them to put their feet on the necks of their adversaries. Thus, many ways are the people of Christ encouraged to rejoice in him. This then serveth, 1. To reprove the sin and folly of all those who seek for joy out of the broken Cisterns of the Creatures, which can hold none, and leave that living fountain out of which it naturally floweth. Some seek it in secular wealth and greatness, others in sensual pleasures, feasting, gaming, luxury, excess; some in Titles of honour, others in variety of knowledge, some in stately Structures, magnificent retinue, goodly provisions; others in low, sordid, and brutish lusts. Unto all whom we may say as the Angel unto the women, Luke 24. 5. Why seek ye the living amongst the dead; or as Samuel did unto Saul, Set not thy mind upon the Asses, there are nobler things to fix thy desires upon. Solomon had more variety this way, and more wisdom to improve it, than any now have; and he made it his business critically and curiously to examine all the creatures, and to find out all the good which was under the Sun. And the product and result of all his inquiries, amounted at last to a total made up all of ciphers, of mere wind and emptiness, Vanity of vanities, vanity of vanities, all is vanity: So he begins his book; and to show that he was not mistaken, so he concludes it, Eccles. 1. & 12. Every particular vanity alone, and all in a mass and collection, vanity together, enough to vex the soul, enough to weary it; but never enough to fill it, or to suffice it: Many of them sinful delights, poisoned cordials, killing, cursing, damning joys; dropping as an honeycomb, smooth as oil, but going down to death, and taking hold of hell, Prov. 5. 35. All of them empty delights, in their matter and expectation earthly; in their acqnisition painful, in their fruition nauseous and cloying, in their duration dying and perishing; in their operation hardening, effeminating, levening, puffing up, estranging the heart from God; in their consequences seconded with anxiety, solicitude, fear, sorrow, despair, disappointment, in their measure shorter than that a man can stretch himself on, narrower than that a man can wrap himself in; every way defective and d●sproportionable to the vast and spacious capacity of the soul, as unable to fill that, as the light of a candle to give day to the world. What ever delights men take pleasure in leaving Christ out, are but as the wine of a condemned man; as the feast of him who sat under a naked sword, hanging over him by a slender thread; as Adam's forbidden fruit seconded by a flaming sword, as Belshazars' dainties with an hand-writing against the wall, In the midst of all such joy, the heart is sorrowful, and the end of that mirth is heaviniss, Apul. Apologi. Prov. 14. 12. Like a flame of stubble, or a flash of gunpowder, Claro strepitu, largo fulgore, cito incremento: sed enim materia levi, caduco incendio, nullis reliquiis. A sudden and flaming blaze which endeth in smoke and stink. The triumphing of the wicked is short, and the joy of the hypocrite is but for a moment, Iob. 20. 5. Like the Roman Saturnalia, Macrob. Satur. l. 1 c. 7. 10. Athenaeus, l. 14. c. 17. wherein the servants feasted for two or three days, and then returned to their low condition again. 2. This discovereth the great sin and folly of those who take offence at Christ; and when others entertain him with Hosanna and acclamations, are displeased at him, as the Scribes, Mat. 21. 15. and with the young man in the Gospel, go away sorrowful from him, Mark 10. 22. Our Saviour pronounceth them blessed, who are not offended with him, Mat. 11. 6. thereby intimating the misery of those, who stumbling at him, as a rock of offence, are thereupon disobedient unto his word. Christ doth not give any just cause of offence unto any; but there are many things belonging unto Christ, which the proud and corrupt hearts of men do turn into matter of grief and offence unto themselves. 1. Some are offended at his Person, in whom the Godhead and Manhood are united, as the Jews, John 1. ●. 33. & the Samosatenians, Photinians, and Neophotinians since; who though the Lord in his Word call him the Miphty God, Isa. 9 6. tell us that the Word was God, John 1. 1. God blessed for ever, Rom 9 5. Equal with God, Phil. 2. 6. The true God, 1 John 5. 20. The Great God. Tit. 2. 13. a God whose Throne is for ever and ever, Heb. 1. 8. The Lord who in the beginning laid the foundation of the earth, v. 10. Jehovah our righteousness, Jer. 23. 6. yet will not endure to have him any more than a mere man, without any personality or real subsistence, till he was born into the world of the Virgin Mary. It would be tedious to trouble you with the manifold offence which ancient and modern heretics have taken at the Person, Nature and Hypostatical union in Christ. The a Nicephor. Calist. l. 6. c. 26 Sabellians acknowledging three names of Father, Son and Holy Ghost, but only one hypostasis. The b Socrates, lib. 1 c. 3. Arians affirming him to have been of like essence with the Father, but not coessential, nor coeternal, but a mere creature. The c Epiphan. l. 2. to 2. Manichees denying the truth of his human nature. The d Greg. Naz. orat. 46. Apollinarians the integrity of it. The e Tertul. de Carn. Christi. c. 1. Valentines and Mareionites, the original of it from the blessed Virgin. The Nestorians affirming a plurality of persons, as well as of natures. The f Vid Aug. Phi. & Epiphan. de Haeresibus. Euthychians, a confusion of natures in one person. So mightily hath Satan bestirred himself by many and quite contrary instruments to plunder the Church (if it had been possible) of the Lord their Righteousness. 2. Others are offended at his Cross, both Jews and Greeks, 1 Cor. 1. 23. Those pitching in their expectations upon a glorious Prince, who should free them from the Roman yoke, could not endure to be so disappointed, as in the stead thereof to have a crucified man, one in the form of a servant to be their Messiah; and therefore whosoever rule over them, he shall not, Luke 19 4. These, judging it a foolish thing to expect life from a dead man, glory and blessedness from one who did not keep himself from shame and curse, hearing doctrines wholly dissonant and inconsistent with the principles they had been prepossessed withal, did thereupon refuse to submit to Christ; who notwithstanding, to them which are called, was the power of God, and the wisdom of God; had more power than that which the Jews require, more wisdom than that which the Greeks sought after. The Cross of Christ, likewise to be taken up by his Disciples and followers, is matter of offence unto many others, called the offence of the Cross, Gal. 5. 11. When they hear that they must suffer with him, if they will reign with him; that through many tribulations they must enter into the Kingdom of God; that affliction is an appendix to the Gospel, and find the truth of it by experience (persecution arising because of the word) then presently they are offended, Matth. 13. 21. 3. Others are offended at the freegrace of Christ, cannot endure to be shut out from all share and causality towards their own salvation. Thus the Jews not willing to seek righteousness by faith in Christ, but as it were by the works of the law, stumbled at that stumbling stone, Fideles Seipsos discernuntab infidelibus. Grevinchov. dissertat. de elect. & fide praevisa. p. 226. Rom. 9 32, 33. Men would fain owe some of the thank for their salvation to themselves, to their own will, their own work, their consenting to Christ, their not resisting of him, their cooperating with him, their works of condignity and congruity disposing them towards him; they like not to hear of discriminating grace. But when men have used all the Arts and Arguments they can to have the efficacy of divine grace unto conversion, Vid. Aug. ep. 46 De spiritu & litera cap. 34. de praedestinat c 3, 5, 8. De Grat. Christi l. 1. c. 24. Contraduas. Epist. pelag l. 1. c. 19, 20, & l. 4. c. 6. De Grat. & lib. Arb. c. 21. De Corrept. & Grat. c. 14. within the power or reach of their own will; yet still this will be Scripture, That it is God that worketh in us to will and to do of his own good pleasure, Phil. 2 13. That it is God who maketh us to differ, 1 Cor. 4. 7. that he hath mercy on whom he will have mercy, Rom 9 15. that his grace is his own, to dispose of as he will, Mat. 20. 15. 1 Cor. 12. 21. That the purpose of God according to election shall stand; not of works, but of him that calleth, Rom. 9 11. That by grace we are saved, through faith, and that not of ourselves, Ep. 2. 8. That it is not of him that willeth, nor of him that runneth, but of God that showeth mercy, Rom. 9 16. That God's divine power gives us things pertaining to life & godliness, 2 Pet. 1 3. That there is an exceeding greatness of his power, towards those that believe the working of the might of his power, Ephes. 1. 19 That the Lord's people are willing in the day of his power, Psal. 110. 3. So than our willingness is the work of his power the efficacy of his power is not suspended upon our will; we will, because he effectually works; he doth not work effectually, and with success, because we will. 4. Others are offended at the Doctrine of Christ, they are not able to endure the things that are spoken by him. 1. Some at the sublimity of it, as being above the disquisition of Reason, the Philosophers mocked at the Doctrine of the Resurrection, Greg. Naz. Orat. 3. Aug. de Civ. dei l. 10. c. 29. & l. 13. c. 16. Acts 17. 32. Julian scorned Christians, as yielding up their souls captive to a blind belief; pride of Reason disdaining to admit any thing beyond its own comprehension, hath been the cause of that offence which many have taken at Evangelical Doctrine, The Deity of Christ, and the Holy Spirit, the Hypostatical union, traduction of sin, imputation of righteousness, &c. It hath been noted by learned men, Hooker. l. 5. s. 3. Aug. Epist. 56. that the Eastern Nations by reason of the pride and curiosity of their wits, have been most troubled with horrid and prodigious heresies. And it hath been regularis Haereticorum temeritas, the constant presumption of heretical spirits, to oppose sound believers, as unskilful and illiterate persons, with the name and pretence of Reason. 2. Some at the simplicity of it: The doctrine of the Cross was esteemed foolishness by the Grandees of the world, 1 Cor. 1. 18. Acts 17. 18. partly because delivered without the enticing words of man's wisdom, 1 Cor. 2. 4. partly because the things were such as pride and lust judged unreasonable to stoop to. Christian doctrine is above reason natural, against reason sinful. 3. Some at the Sanctity and severity of it. When it teacheth Self-denial, Mat. 16. 24. and 5. 29, 30. Heb. 13. 13. Luk. 14. 26 27 Mat. 7. 13, 14 Phil. 3. 20. Col 3. 1. 5. Mat. 5. 44. Eph. 6. 12. 18. 1 Thess. 5 22. Acts 24. 16. Phil. 2. 15. Ephes. 5. 15. Psal. 16. 8. Heb. 11. 25. 26 pulling out the right eye, cutting off the right hand, taking up a cross, following Christ without the Camp, hating and forsaking all for him, walking in the narrow way, having our conversations and affections in heaven, mortifying our lusts, loving our enemies, wrestling against Principalities and powers, praying always, abstaining from all appearance of evil, exercising ourselves in a good conscience toward God and men, living without rebuke, in the midst of a crooked generation, walking circumspectly, setting the Lord always before us, choosing the reproaches of Christ, rather than the pleasures of sin, or honours of the world. When sensual and earthly minded men are held close by such Doctrines as these, they conclude with the men of Capernaum, This is an hard saying, who can hear it? John 6. 60. Now the greatness of this sin appears by the other dangerous sins that are folded in it: for it plainly implieth; 1. Unthankfulness for Christ, and undervaluing of him; for did we apprehend him (as in truth he is) exceeding precious, no such slender prejudices would cause us to take offence at him. There is nothing in him which is not lovely to believers; those very things at which wicked men stumble, are to them amiable. Nyssen. in Cant. Homil. 3. As that Odour which is deadly to a vulture, is comfortable to a Dove; as the same water of jealousy, in case of an innocent woman, did cause to conceive, which, in case of guilt, did cause the belly to swell, and the thigh to rot, Num. 5. 27, 28. 2. It noteth love of sin, and senselesness under it; for were men truly affected with the danger of that, they would not be offended at the bitterness of the medicine that removes it. Had the young man's affections been looser from his possessions, they would have cleaved closer unto Christ. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Euripid apud Stobaeum. Serm. 61. An adulterous heart doth many times take more pleasure in an unhandsome harlot, then in a beautiful wife. Unbelief in Christ ever proceeds from the predominancy of some other love, John 12. 42, 43. 3. It noteth slight apprehensions of the wrath to come. The more the heart is possessed with the terror of wrath, the more it will value the Sanctuary which protecteth from it. No condemned man is offended at his pardon, by what hand soever it be brought unto him. 4. It noteth Hardness and contumacy in sin: nothing shuts out the voice of Christ, but pride of heart, which will not submit to the law of faith, Heb. 3. 7. Rom. 10. 3. 5. It notes an unsavouriness of soul, which cannot relish the things of God. As a bitter palate tastes every thing bitter, so an impure heart knows not how to judge of things that are spiritually discerned, 1 Cor. 2. 14. Heb. 5. 13. makes even an impure Scripture an impure Christ, an impure Religion. And this is indeed a right dangerous condition; for where Christ is not for the rising, he is for the fall of men; where his sweet favour is not reviving, it is deadly: That sickness, of all other, is most incurable, which rejecteth Cordials: no state so desperate, as that which thrusteth away salvation from it, Acts 13. 46. 3. We should therefore be exhorted unto this so comfortable a duty, to stir up in our hearts that joy in Christ which the inestimable benefit of our high calling requireth of us. It is a comely thing for the righteous to rejoice, Psalm 33. 1. Shall wicked men glory in that which is their shame, and shall not the righteous rejoice in him who is their salvation? Shall he rejoice over us to do us good, Ier. 32. 41. and rests in his love to us, Zeph. 3. 17. And shall not we rejoice in him who is the chiefest of ten thousand? Are not all the objects of joy, which are scattered amongst the creatures, heaped up, and everlastingly treasured in him alone? Do we delight in wealth (as many will say, Who will show us any good) behold here unsearchable riches, Ephes. 3. 8. Durable riches, Prov. 8. 18. without bounds, without bottom, without end. Do we delight in pleasure? Behold here rivers of pleasure that never dry, pleasures for evermore that never vanish, Psalm 36. 8. and 16. 11. Do we delight in beauty? He is fairer than the children of men, Psalm 45. 2. In sweet odours? All his garments smell of myrrh, aloes and cassia; he is perfumed with all the spices of the Merchant, Psalm 45. 8. Cant. 3. 6. In music or elegant orations? His mouth is most sweet, altogether lovely, grace is poured into his lips, Cant. 5. 16. In plentiful provision? behold here a feast of fatted things, Isa., 25. 6 living water, John 4. 10. Bread of life, meat indeed, John 6. 51, 55. a banqueting-house, with flagons, apples, fruits, Cant. 2. 3, 5, 7, 17. In stately buildings? Here is an Ivory Palace, whose beams are Cedar, whose galleries are cyprus', Ps. 45. 8. Cant. 1. 16. In profound learning? Here is knowledge that passeth knowledge, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Phil. 3. 8. the excellency of knowledge, knowledge that is life, John 17. 3. In honour and dignity? Here is the Lord of Glory, honourable in himself, Phil. 3. 9 an honour to his people, 1 Pet. 2. 7. making them all Kings and Priests to God, Rev. 1. 6. In safety and security? This man is our peace, when the Assyrian is in the Land, Mic. 5. 5. He will cast out our enemies, he will undo those that afflictus, Zeph 3. 15, 19 In him the fullness of all delectable things; and that which makes all the more delightful, it is bonum parabile, though so superlatively precious, yet not to be purchased at a dear rate, set before us, offered unto us, without money, without price, Isaiah 55. 2. a gift, a free gift a gift of grace, a gift of righteousness, Rom. 5. 15, 18. Well might the Psalmist bid us rejoice, and exceedingly rejoice, Psalm 68 3. Well might the Prophet bid us sing, and shout, and rejoice, and be glad with all the heart, Zeph. 3, 14. Well might the Apostle call it, a joy unspeakable, and full of glory, 1 Pet. 1. 8. since the Lord Jesus is not only the joy of Saints, Luke 19 37, 38. but of blessed Angels, Luke 2. 13. yea of God himself. He is called the Lord's delight, Prov. 8. 30. Surely then God's people cannot but be fully agreed upon it to rejoice in him. And how in him? 1. In his person and immediate excellencies, those glorious treasures of wisdom and grace wherewith he is replenished, a spectacle of Angelical adoration, 1 Pet. 1. 12. Heb. 1. 6. 2. In his mediation, the great things he hath done, the great benefits he hath procured for us. God forbid (saith the Apostle) that I should glory, save in the cross of our Lord Jesus Christ, Gal. 6. 14. 3. In our knowledge of him, and communion with him in all those benefits; a knowledge, in comparison of which, the Apostle esteemed all other things as loss and dung, Phil. 3. 8. 4. In all the means which he hath appointed to bring men to this knowledge of him, and communion with him: In his Ordinances, which are his voice speaking from heaven unto us, according to our estimation whereof, he accounteth himself regarded by us, Luke 10. 16. In his Ministers, to whom he hath committed the word of reconciliation, whom his people have received as Angels of God, Gal. 4. 14, 15. unto whom what respect, or disrespect is showed, Christ looketh on as done unto himself, Mat. 10. 40, 41. And here I cannot but follow the example of our Apostle towards these Philippians, Chap. 4. v. 10— 14— 19 & with joy and thankfulnness make mention of the zeal and Christian care of this honourable City, both to provide a learned and faithful ministry, and having such to speak comfortably unto them, as Hezekiah did, and to encourage them in the service of the Lord: And this your work of faith, and labour of love, is the more acceptable, in that it hath flourished in these loose times, wherein many unstable and seduced souls have been misled by the profane impulsions of such as bear evil will to the prosperity of our Zion, to load the Ministers of Christ, as the Jews did their Lord before them, with execrations and reproaches. This your zeal hath been famous in all places at home, and I persuade myself in all the Churches of Christ abroad; and I doubt not but it will be a rejoicing and a crown unto you at the appearing of the Lord. And truly your honour standeth not so much in your spacious City, in your goodly Structures, in your great River, in your numerous ships▪ in your wise Senate, in your full Treasures, Londinium— Copiâ negotiatorum▪ & commeatu maximè Celebre. Tacit. annal. lib. 14. in your vast Trade, in your ancient Name (for you have been a most famous Emporium upon record, for above fifteen hundred years) all these are but thin and empty eulogies unto that one, Ezek. 44. 35. The name of the City shall be Jehovah Shammah, the Lord is there. This is, this will be your honour, if you be a City of truth, the mountain of the Lord of hosts, the holy Mountain, Zach. 8. 3. The Gospel is the riches of a Nation, Rom. 11. 12. obedience and wisdom the renown of a people, Deut. 4. 6. Go on therefore thus to rejoice in Christ, by honouring his Ordinances, by strengthening the hands, and comforting the hearts of his Ministers in his service, and the Lord will be with you, and men shall say of you, The Lord bless thee O habitation of justice, and mountain of holiness, Ier. 31. 22 5. Rejoice we in that work whereunto by these he calls us; as it was his joy to do his father's work, so it is the joy of believers to do his work, 2 Cor. 1. 12. they live not, they die not unto themselves, but unto him, Rom. 14. 7, 8. 6. In the graces he supplies us withal for the performance of that work: Thus we read of the joy of faith, Phil. 1. 25. not only in regard of the good things it assureth unto us, but of the efficacy which it hath in us, enabling us to work by love. 7. In the light of his countenance shining on us, which is much better than life itself; Psal. 63. 3. We may all say unto him, as he said unto his Father, Acts 2. 28. Thou shalt make me full of joy with thy countenance. 8. In the hope of his glory: The spirit of adoption is even now a glorious thing, John 1. 2. But it doth not yet appear what we shall be, only this he hath assured us of, That we shall be like unto him, shall see him as he is, shall appear with him in glory; shall sit upon his Throne, and be ever with him; 1 John 3 1, 2. Col. 3. 4. And this blessed hope, secured by the witness of the spirit (who is the seal and earnest of our eternal inheritance) filleth the hearts of believers with joy unspeakable and full of glory; while they look not on the things that are seen, but on the things that are not seen. 9 In the fellowship of his sufferings, which though to sense they be matter of sorrow, yet unto faith are they matter of joy. When God's servants consider, that unto these sufferings they were appointed, 1 Thes. 3. 3. That Christ owns them as his, Col. 1. 4. That they work for them a far more exceeding and eternal weight of glory, 2 Cor. 4. 17. That thereby the spirit of glory resteth on them, and that God himself is glorified in them: 1 Pet. 4. 14. In these respects they not only rejoice, but triumph as more than conquerors in all their afflictions, Acts 5. 41 Rom. 8. 37. Iam. 1. 2. Thus are Believers to rejoice in Christ: And that, 1. Greatly, again and again. Other delights may please the senses, tickle the fancy; gratify the reason; but there is no joy that can fill all the heart, but the joy of the Lord, Zeph. 3. 14. 2. always: Rejoice ever more, 1 Thes. 5. 16. all other joys have their periods and vacations, they flow and ebb, they blossom and wither: In a fit of sickness, in a pang of conscience, under a sentence of death, they are all as the white of an egg, without any savour. But no condition is imaginable, wherein a conscionable believer hath not a foundation of joy in Christ: This Tree of life hath fruit on it for every month, Rev. 21. 2. The comforter he sends abides with us for ever, John 14. 16. The joy he gives, none can take away, John 16. 22. Though God's people have many causes of sorrow in themselves, strong corruptions, hard hearts, little strength, weak graces, many temptations; yet in Christ they have still matter of rejoicing; in the constancy of his love, in the abundance of his pardoning mercy, in the fullness of his spirit, in the sufficiency of his grace, in the fidelity of his promise, in the validity of his purchase, in the vigilancy of his eye, in the readiness of his help, in the perpetuity of his intercession; we disparage so good a Lord, discredit his service, disquiet ourselves, discourage others, grieve his spirit, expose his ways to prejudice & reproach, weaken our hands in his service and our hearts in his love, when we pine and languish under groundless perplexity, and waste that time which should be spent in his work, about our jealousies of his favour. 3. With trembling and holy reverence, Res severa est verum gaudium, without levity, without wantonness, without presumption, without arrogance, Psal. 2. 11. So rejoice in him, as withal to fear to offend him, to work out our own salvation with fear and trembling; even for this very reason, because he is so gracious as to give us both, to will and to do of his own good pleasure, Phil. 2. 12, 13. 4. With improvement of this joy: 1. Unto thankfulness for Christ, and any thing of Christ in ourselves, In eundem hominem non luto Convenire Gaudium & silentium. Pacatus in Panegyr. having tasted that the Lord is gracious, let us ever be speaking good of his name; though our measures are not so great as some other men's, yet we may not esteem any thing of salvation small, or little; it will grow unto perfection. 2. Unto more cheerful service, the more we triumph in his victory, the more we shall abound in his work, 1 Cor. 15. 57, 58. The joy of the Lord is our strength, Nehem. 8. 10. Return to thy rest, O my soul; there is David's joy, I will walk before the Lord; there is the work of that joy, Psal. 116. 8, 9 None are more fruitful in his service, than they who are most joyful in his favour. 3. Unto consolation against any other evils, though we have not the wealth, health, gifts, employments, honours that others have; yet if Christ have given us himself, his blood to redeem us, his spirit to quicken us, his grace to renew us, his peace to comfort us; Should such consolations seem small unto us? Job 15. 11. What wants are there which the joy of the Lord doth not compensate? What sufferings are there which the joy of the Lord doth not swallow up? Would we exchange Christ if we might have all the world without him? And shall we be displeased if we have not all the world with him? Nay have we not in him all other things more eminently, sweetly, purely, richly to enjoy, then in all the creatures besides? Fidelibus totus mundus divitiarum est. Doth thy journey to heaven displease thee, because the way haply is deep and stony? admit it were a Carpit-way like Salisbury Plain, haply there thou wouldst loiter more, haply there thou wouldst be more assaulted, whereas in a deeper way thou art more careful of thyself, and more secure against thine enemies. Lastly, unto a zealous provocation of others to come in and be partakers of the same joy. In times of festivity, men use to call their neighbours under their Vines and figtrees, Zach. 3. 10. The Lord Jesus is the feast of his servants, 1 Cor. 5. 7, 8. unto him therefore we should invite one another, as Andrew did Simon, and Philip Nathaniel, John 1. 41, 45. Joy is of all affections the most communicative, it leaps out into the eyes, the feet, the tongue, stays not in one private bosom, but as it is able, sheds itself abroad into the bosoms of many others. Non se capit exundantis laetitiae magnitudo, sed designata p●ctorum latebras, foris prominet. N●z. panegyr.. It was not enough for David to express his own joy by dancing before the Ark; but he deals amongst all the people, cakes of bread, pieces of flesh, flagons of wine, that the whole multitude of Israel might rejoice in the Ark of God as well as he, 2 Sam. 6. 14. 19 I shall shut up all with removing two obstacles which seem to stand in the way of this joy. 1. If I must always rejoice, how then, or when, shall I sorrow for sin? I answer, These two do sweetly consist. As the Passeover was a Feast, yet eaten with bitter herbs, so Christ our Passeover may be feasted upon with a bitter sense of our own sins. As in the Spring many a sweet flower falls, and yet the Sun shines all the while: So there may be sweet flowers of Godly sorrow, and the Sun of righteousness still shine on the soul. None do more mourn for offending Christ, than those who do most rejoice in the fruition of him. 2. But what shall we say of wounded and afflicted consciences, lying under the buffets of Satan, under divine desertions, sinking under temptation, and wrestling with the sense and fear of wrath, can these rejoice at all, much less always? It is true, when God hides his face, none can behold him, in such a shipwreck neither Sun nor Stars will appear. But yet, 1. There is the matter and foundation of true joy, the seed of comfort Light is sown for the righteous, and joy for the upright in heart, Psa. 97. 11. 2. These sorrows are many times preparations for more joy, as the sorrow of a travailing woman, Joh. 16. 20. black roots bear beautiful flowers: The Whale that swallowed Jonah, carried him to the shore. Dark colours make way to an overlaying of gold. The more a stone is wounded by the hand of the engraver, the more beauty is superinduced upon it. Many times where the Lord intends most comfort, he doth usher it in with more sorrow; as the Angel first lamed Jacob, and then blessed him. 3. This very estate is far more eligible than the pleasures of sin, and therefore hath more delight in it. If you should ask an holy man in this case, you see how severely Christ deals with you: Will you not rather give over serving him, lamenting after him, languishing for want of him, and resume your wonted delights of sin again? What other answer would a good soul give, but as Christ to Peter, Get thee behind me Satan, thou art an offence unto me. Though there be little reason that he should comfort me, yet there is great reason that I should serve him. The wounds of Ghrist are better than the kiss of the world; it is much better being with a frowning fat●●r, then with a flattering foe. The worst estate of a Saint is better than the best of a sinner, the bitterest physic, than sweetest poison. As in the midst of worldly laughter the heart is sorrowful; so in the midst of saddest Temptations, the soul still concludes, It is good for me to draw nigh to Christ. Let him deny me, let him delay me, let him desert me, let him destroy me, yet I will love him, and desire him still. As the blackest day is lighter than the brightest night; so the saddest day of a believer is more joyous than the sweetest night of a wicked man. We have thus considered the Lord Jesus as a present, a precious, a full, a pure, a rare, a various, a victorious, a perpetual, a proper good of his people; a Prince adorned with justice, with salvation, with humility, with dispatch, with success and peace; We have showed the folly of those who fix their delights upon empty creatures; the danger of those who are offended at the Person, the Cross, the Grace, the Doctrine, the Sublimity, the Simplicity, the Sanctity of the ways of Christ. We have exhorted his servants to rejoice in his Person, in his Mediation, in their knowledge of him, in the Ordinances and Instruments he hath appointed to bring unto that knowledge, in the service whereunto he calls us, in the graces wherewith he supplies us, in the light of his countenance, in the hope of his glory, in the fellowship of his sufferings; to rejoice in him fully, to rejoice in him always, to rejoice with trembling, to improve this joy unto thankfulness for his benefits, unto cheerfulness in his service, unto Consolation against all evil, unto the provocation of one another unto the same joy: Now the God of hope fill us with all joy and peace in believing, that we may abound in hope, through the power of the holy Ghost; that the peace of God which passeth all understanding, may rule in our hearts; that we may rejoice with joy unspeakable and full of glory, receiving the end of our faith, even the salvation of our souls. And the God of peace, who brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the Everlasting Covenant, make us perfect in every good work to do his will, working in us that which is well-pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. FINIS. ERRATA. PAge 2. l. 30. r. Paradise, passim: p. 3. l. 24. r. tears. p. 5. margin, r. habet, r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, p. 6. marg. r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, p. 16. l. 4. r. dispensed, p. 18. marg. r. dispersum, r. Cn. r. ineunte, p. 19 l. 21. r. offence, l. 17. r. mighty, p. 23. l. 2. r. Hypostasis, l. 3. r. Valentinians, r. Marcionites, l. 10. r. Eutycheans. Small literal faults correct.