The Truly Blessed Man, Part 9

The Truly Blessed Man · Part 9

p. 583VERSE 11.

Be glad in the Lord, and rejoyce ye Righteous: & ſhout for joy all ye upright in heart.

The words Opened.

IN theſe words is the concluſion of the Pſalm, or the uſe the Pſalmiſt makes of the preceding diſcourſe, by way of Exhortation. In the words obſerve two things.

1. The Subjects of the Exhortation, expreſſed in two words.

1. The Righteous: the word ſignifieth one that is juſt, whether habitually or actually; and is frequently uſed for one that is ſo in Law; he is a righteous man, whom the Law upon trial declares to be ſo; this title is in this regard given to every Juſtified perſon, whether he be ſo on account of his perſonal righteouſneſs, or that of another imputed to him, for, let the man have been never ſo unjuſt in himſelf, yet if anothers righteouſneſs be accepted for, and imputed to him, he is juſt in a Law reſpect; and thus it is here to be taken, for it points to the ſame man who is deſcribed, in verſe 1, 2.

2. The upright in heart. This expreſſion is not Synonimical of the former, but points at ſomething elſe in the Subject; that had a reſpect to Juſtification, this to Sanctification, and points to the inſeparableneſs of them. The word comes of a root that ſignifies, to go ſtrait, or regularly, and is p. 584uſed in the Word of God to denote ſincerity. By uprightneſs of heart we are to underſtand that there is a principle of integrity in him, and that his cordial aim is to go ſtrait in his whole Converſation: though through infirmity, he may come ſhort in act, yet his heart is right: ſo that uprightneſs is not oppoſed to infirmity, but to hypocriſie, elſe it would be a title that none in this life could challenge.

2. The Exhortation it ſelf, which is in ſumme, to rejoyce, but it is emphatically ſet forth by a triplication of the advice in a variation of words; pointing us to,

1. The great weight there is in this duty; repetition of things is a note of earneſtneſs; God expects that all ſuch rejoyce, and will be diſpleaſed if they do not.

2. The conſtancy of this duty, when he bids them to rejoyce again and again, and a third time, it ſaith that they ſhould always rejoyce; and the variation of words points us to the manner and meaſure of our joy. Be glad; it ſignifies, to be chearful or merry, pointing to the inward affection, and outward expreſſion of it, but mainly the former: Rejoyce, the word ſignifies the expreſſion of inward gladneſs by outward geſtures, and is rendred by the Septuagint, by a word that ſignifies to leap or dance for joy. Shout for joy: the word is uſed for the higheſt expreſſion of joy that can be, it ſignifies to cry vehemently, and is uſed equivocally for joy and ſorrow, but moſtly the former. Sometimes tranſlated, Sing for joy, Pſal. 67. 4. Sometimes, p. 585Make a joyful noiſe, Pſal. 81. 1. But why all this noiſe and triumph? Why, they are bleſſed men, their ſins are pardoned, their perſons are Juſtified, God is atoned to them; they are compaſſed about with mercy: if then any in the world have cauſe to rejoyce, theſe are the men. Hence,

DOCTRINE.

It is the priviledge and duty of all that are righteous and upright in heart, and them only, always and abundantly to rejoyce in the Lord, and to give highest demonſtration of this.

There are divers Concluſions contained in this Doctrine, which may be ſeverally handled.

There are ſome Righteous in Gods account.

Conclu. 1. THat there are ſome in the World, who are, in Gods account, righteous …. The Spirit of God would not have given direction and encouragement to, and laid down Rules for ſuch to walk by, if there were no ſuch. It is true, the Law doth preſcribe duties that are required of all men, which they cannot perform, but then, they were once able, theſe being adapted to mans ſtate of integrity, and the Law ſtill ſtands out againſt them for their Condemnation, the p. 586Guilt of that impotency being contracted by their own fault. But that God ſhould open a New-Covenant, and in it give a Rule for a ſort of men that never were, or ſhall be, is unreaſonable to ſuppoſe, and to charge the All wiſe God with impertinency, which is blaſpemy to do. We may then here enquire,

1. Who theſe Righteous Ones are?

A. In a word, they are all whoſe ſins are pardoned, and whoſe perſons are Juſtified. The word of God doth frequently put this title upon men, with a proper reſpect to their pardoned and Juſtified ſtate. There are many men, who, in the Word of God, are called Righteous: this title can be truly aſcribed to none on a Law account, with reſpect to a perfect inherent Righteouſneſs of their own, excepting the man Chriſt, who is for that reaſon reſtreinedly called; the Righteous, 1 Joh. 2. 1… Becauſe there is none elſe without ſin. Now the Spirit of God would not call men ſo, if they were not ſo, it muſt be with reſpect to a righteouſneſs which compleatly anſwers the Rule of righteouſneſs: for we are ſure that our defect or coming ſhort of that, is enough to denominate a man unrighteous, Jam. 2. 10. It muſt then reſpect a Righteouſneſs that hath no failure in it, which cannot be their own, but muſt be that of Chriſt: & that they may be reputed righteous by it, it muſt on … Law account be theirs, and that can be only by imputation: and this is only done in their Juſtification; nor can there be any other ſenſe put upon thoſe words, Numb. 23. 21. God hath ſeen no iniquity p. 587in Jacob, &c. When once the Robe of Chriſt's Righteouſneſs is caſt over them, though God's Omniſcience cannot but know all their ſpots and defects, yet as a Judge, he ſeeth the Law ſatisfied on their account, and they are forinſically righteous by vertue thereof; but this will be more clearly evident in the next. Hence,

2. In what reſpect they may truly be ſaid to be Righteous?

A. We may come at this in the following Concluſions.

1. That we are here to take Righteouſneſs in a Law ſenſe, as it is oppoſed to Guilt. The word is ſometimes taken in a moral ſenſe, and is then reſtrained to a perſonal inherent Righteouſneſs, which is, when a mans whole life, and all his actions do in every tittle ſquare with the Rule to which he owes Obedience, and in this ſenſe there is none Righteous … not one, of Adams natural poſterity, born by Ordinary Generation. But in a Law ſenſe, a man is then pronounced righteous, when he is found not Guilty. Guilt is an obligation to ſuffer penalty for the breach of ſome Law; every one who, upon trial, is exempted from ſuch an obligation, is clear, and the Law ſaith he is righteous, in this ſenſe we may underſtand that, Rom. 6. 14. Sin hath no dominion over us, for we are not under the Law: for it, then hath dominion over the man, when it holds him under Guilt and Condemnation.

2 There is a double reſpect in which a man may be ſaid to be righteous in reference to Guilt, viz.

p. 5881. When he never was Guilty, and ſo he is b… morally and legally righteous. He that never ſaided of doing what the Law requires, nor tranſgreſed any of the precepts of it, he is no way obnoxious to any of the threatnings of the Law, no… in danger of ſuffering the miſeries denounced in i…

2. When the Guilt is taken off. A perſon th… hath been Guilty, may become legally righteou… by having his Guilt removed according to the tenour of the Law, and that is when the Law hath received full ſatisfaction on his account; when the penalty denounced is ſatisfied, the obligation … puniſhment ceaſeth, for the end of the Law … thereby attained. So that if there be a way found for a Sinner to be diſcharged of his Guilt, with the fulfilling of the Law on his account, he ma… ſo be declared a righteous perſon after he hath been Guilty; and this is the glorious priviledg… diſcovered in the Goſpel, Rom. 4. 5.

3. It is certain that Chriſt was perſonally perfectly righteous every way. We are not looking upon h… Righteouſneſs conſidered as God, but as he was … our nature, and therein ſubject to the law, Gal. 4. … Which law was the Rule of mans, Righteouſneſs, … which Chriſt, as man, was to yield conformity and he did ſo: Now there were two reſpects … which he was ſubject to the Law; why he w… ſo, will be preſently conſidered.

1. That he might fulfil the Righteouſneſs of it, … ſo merit eternal life. The Law ſaith, Do and liv… Rom. 10. 5. This Chriſt exactly attended; … ſaith, it became him, Mat. 3. 15. He came to do … p. 589Fathers will, Pſal. 40. 7. And he did it. Hence that encomium, Heb. 7. 26.

2. That he might ſuffer the penalties of it for ſin, and ſo make ſatisfaction to the Juſtice of God. He is ſaid to make his Soul an offering for ſin, Iſa. 53. 10. And herein he anſwered the laws demands; ſaid to be made ſin, 2 Cor. 5. 21. He took the Guilt on him, and expiated it; both theſe are comprized in that, Mat. 5. 17. I come not to deſtroy the law, but fulfil it.

4. That the Righteouſneſs of Chriſt, as Mediator, is Relative. True, Chriſt being under the Law, did thereby become obliged to anſwer it; but he put himſelf under it voluntarily. The Son of God, who is the perſon, was above the law, but in our nature he would be ſubjected to it: yet this was not for himſelf, but to Redeem us, Gal. 4. 5. And he wrought out this Redemption by his entire Obedience to the Law, & it related to thoſe whom he was to Redeem; and hence he is ſaid to be cut off, not for himſelf, Dan. 9. 26. And ſee, Hebr. 2. 14, 15.

5. Hence Chriſt by his Righteouſneſs, anſwered the Juſtice of God for us: i. e. For all whom he bore this Relation to, Iſa. 53. 11. And this he did;

1. By exactly performing the Righteouſneſs which the Law required of us, for us. The Law promiſed life to perfect Obedience; this was the tenure on which man was to enjoy happineſs, and in no other way. Chriſt obeyed this Command, to procure the life for us, which we had forfeited; for though we are commanded perſonal Obedience, p. 590by the New Covenant, yet not as the Law condition of life; nor can we challenge it for our ſo doing, if we could ſo do; the poſſeſſion is purchaſed, Eph. 1. 14.

2. By expiating our Guilt. Chriſt not only ſuffered, but he bore our penalty in it, Iſa. 53. 4, 5, 6. He could not ſuffer for his own ſins, becauſe he had none, and if he ſuffered for us, it was by ſome relation to us; and that muſt be as our Surety and Repreſentative. Now when Juſtice hath taken its ſatisfaction of the Surety, it cannot come upon the Principal; and that Chriſt did not only ſuffer for us, but ſatisfy Juſtice by it, is evident, Heb. 10. 14. Rom. 8. 34.

6. This whole Righteouſneſs of Chriſt is reckoned to us in the New Covenant, on our believing. Though it be laid in for us upon his performing it, yet there is an order in which it comes to be applied to us, and that is according to the tenour of the New-Covenant, which is declared to be in the way of believing: hence we are ſaid to be Juſtifyed by faith, Rom. 5. 1. And this Righteouſneſs is ſaid to derive to us upon believing, Chap. 3. 21. And faith is ſuited hereto, the deſign of the New-Covenant being to manifeſt the Grace of God in our Pardon and Juſtification; in that it receives and adventures upon the Righteouſneſs of Chriſt offered in the promiſe, and ſo acknowledgeth our Salvation to that Grace.

7. Hereupon, there being an exchange of perſons, our unrighteouſneſs is removed to him, and his righteouſneſs is transferred upon us. Chriſt is put in our room to p. 591anſwer the Juſtice of God for us; God takes that Sacrifice in lieu of the Sinner: and now having anſwered his Law in him, he looks upon us in him. We are therefore ſaid to put on Chriſt; he firſt put us on when he offered himſelf to God, and now we put him on when we come to God through him; and ſo what demands the Law hath to make upon us, they are carried over and ſet to his ſcore; and what he hath done to merit or ſatisfie in our ſtead, is put to our ſcore: and now God looks upon us as arrayed with the Redeemers Righteouſneſs; and ſo hath no Guilt to charge on us, and nothing leſs then this can be the meaning of that famous Text, 2 Cor. 5. 21. He made him to be ſin for us, &c.

Now that there are ſome in the world whom God looks upon with ſuch a reſpect, is not to be doubted; and the Goſpel aſſures us that all true believers are ſuch: and were it not ſo, the whole deſign of the great Redemption muſt fall to the ground, for this was the end of it, and if it ſhould loſe its end, it would be vain.

Uprightneſs of heart inſeparable from a Righteous one.

Conclu. 2. THat uprightneſs of heart is an inſeparable qualification of ſuch a righteous one. All that are righteous in an Evangelical ſenſe, are alſo upright in heart: Though the Pſalmiſt p. 592doth not intend the ſame thing in theſe two expreſſions, yet he aims at the ſame perſon: he doth not ſpeak of two ſorts of men. When the word, Righteous, is uſed alone, it comprehends both frequently, but when both are put together, they muſt be taken diſtributively. Here then let us enquire.

1. What is the Uprightneſs of heart here intended?

A. We obſerved, that it points to Sincerity as oppoſed to Hypocriſy: and it refers to the new nature which is put into us in Regeneration, by which our whole Soul is wrought to a conformity to the will of God; called truth in the inward parts, Pſal. 51. 6. It is indeed conſiſtent with much frailty and folly remaining in the man, and too often diſcovering it ſelf in his actions, and ſometimes groſly too, as is exemplified in the beſt that have been honoured with the title of Righteous: but it hath theſe things mainly in it.

1. A ſpiritual diſcerning of the excellency of the ways of God. The Image of God is renewed in knowledge, Col. 3. 10. The underſtanding hath not only a literal notion of Truths, but a gracious Illumination by which it ſeeth the beauty of theſe things: for this David prayed, Pſal. 119. 18. And he had it, and by vertue of it was able to put ſuch worthy encomiums on the law of God, Pſal. 19 7 &c. For this the Apoſtle prays in their behalf, Eph. 3. 17. &c. And this diſcerning is the foundation of that which follows; for a perverted mind, and a corrupt heart are inſeparable.

2. A cordial love to thoſe ways. The reaſon why men do not love Holineſs, is becauſe they do no… p. 593apprehend the excellency of it; but when the love of God is ſhed abroad in the heart, the light and heat of it warms the ſoul, and the man is now raviſhed with it: it draws the Affections to it, and he delights in it: his love to it is more than he can expreſs, Pſal. 119. 97. This makes a day in Gods Houſe better than a thouſand, Pſal. 84. 10.

3. An abſolute choiſe of thoſe ways for their own ſake. This is Uprightneſs in the will; he is not drawn to compliance by force, but by love: hence he chuſeth them, Pſal. 119. 30, 173. And that not for carnal intereſts, but becauſe he eſteems them better than every other thing; he chuſeth them not for a preſent turn, nor on condition that he may with them enjoy proſperity in this world, but now and for ever, let what changes will come, and let it coſt him never ſo much, Pſal. 119. 111.

4. A moſt earneſt endeavour to conform our life to them. The ways of God are given us to walk in; we chuſe them not to talk of, but for our practice: hence an upright heart ſtudieth more to know & practice them every day; they are the men of his counſel, Pſal. 119. 24. For this end he lays them up in his heart, that they may preſerve him from ſin, …. 11. He walks in the light of them, and regulates his whole converſation thereby, verſe 105. Nor doth he willingly divert from them.

5. An hearty bewailing of our ſhort coming. The beſt of us in many things offend; and in every thing are defective; there is nothing we do, but God might juſtly make exceptions againſt it, Pſal. 143. …. But herein we teſtify our uprightneſs, in that p. 594it makes us go mourning every day, we cry out by reaſon of it, as he, Rom. 7. It makes us aſhamed of our ſelves, and we go to God with humble ſeeking pardon and acceptance in Jeſus Chriſt. Our Godly Sorrow is a witneſs that it is no more we, but ſin in us, Rom. 7. 21.

6. An inſatiable purſuit after the perfection that is before us. The ſenſe of our imperfection puts us upon greater diligence in reaching forward. We do not ſit down contented and ſay it is our infirmity, and we muſt bear it, but we have that perfection in our eye which conſiſts in the compleatneſs of Holineſs, and total abolition of all ſin: we endeavour therefore to grow in grace, by all the means of growth, and reſt not in attainments, but are ſtill reaching till we come to that perfection which they enjoy who are now in glory, Pſal. 3. 13, 14, 15.

2. Wherein this appears to be an inſeparable concomitant of the Righteouſneſs of Juſtification?

A. This truth will appear by the following Concluſions.

1. The Righteouſneſs by which we are denominated Righteous, is a benefit which we receive from Chriſt. It is not any thing inherent in us, but ſomething that God graciouſly reckons to us: and it muſt have a foundation, which can be no other than his Righteouſneſs, made ours by Gods accepting it of him on our account. So that if he had not been Righteous, we could not be ſo reckoned on his account; we are accepted in him, Eph. 1. 6. It is one of his benefits, and to be acknowledged to derive p. 595to us from him, but for which we had ſtood condemned as unrighteous; for ſo the Law will find the beſt of us, if tried on account of the beſt that we do.

2 We receive Chriſt himſelf in order to our receiving of any of his benefits. There is an order in which God communicates his favours to us: it is the perſon of Christ that is propoſed, whom we are to receive in the New Covenant; he eſpouſeth us to himſelf, Hoſ. 2. 19. We muſt be in him, if we partake in any thing of his, Phil. 3. 9. If his perſon pleaſe as not, and we cannot comply with this Relation, in which we are to receive him in all his Offices, we can have nothing to do with, nor make any juſt claim to thoſe priviledges that go with him; if we be none of Chriſt's, nothing of his is ours.

3 Chriſt and all his benefits go together. Chriſt is not divided; if he be any thing to us, he is all to us, 1 Cor. 1. 30. We receive whole Chriſt, and we receive him to all the ends for which he was appointed a Saviour. When God gives him, he gives all things with him, Rom. 8 32 Now Sanctification is one of the benefits which Chriſt hath procured for us, 1 Cor 1. 30. When therefore he gives us his Righteouſneſs for Juſtification, he gives alſo his Spirit for Sanctification, and the effect of that is this Uprightneſs. All his Graces are parts of his benefits, which he applies to his Redeemed.

4 That Faith by which we receive theſe benefits, is a Grace of the Spirit in us. As God gives Chriſt to us, ſo we are to receive him in order to his being ours: Now the hand by which this is done, is p. 596faith Now there muſt be faith, in order to its exerting this act of receiving: there muſt therefore be a preceding work of the Spirit in putting it into us, for it is the gift of God, Eph 2. 8, 9 And faith it ſelf is one of the fruits or Graces of the Spirit, Gal. 5 22.

5. Hence it ſuppoſeth the body of Graces infuſed into us, which is the principle of this Uprightneſs. An upright heart, is an heart made right, for none of us have it by nature; and for the making of it ſo, there are required all the Graces of Sanctification, which are not put into us ſucceſſively, but at once; they are all together called the new man, Eph. 4. 24. And every grace is a ſeveral member of it, and the whole is called a new creature, 2 Cor. 5. 17. Theſe graces have their degrees and progreſs, 2 Pet. 3. 18. But their being and integrity is at once, and is the proper effect of Regeneration.

6. One main deſign of Redemption and Effectual Vocation is to engage us in Gods Service. God indeed intends in it to bring us to Glory, to be admired in us, in our eternal ſalvation; but in order to this, he will be honoured by us in our newneſs of life, and our ſanctification in ſoul, ſpirit and body. This Chriſt had an eye at in his work of Redemption, Tit. 2. 14. 1 Pet. 1. 18. This alſo is aimed at in our Vocation, Pſal. 22. 30. 1 Theſ. 4. 3, 7. 1 Pet. 1. 15.

7. The ſalvation that is ſecured to us in our Justification cannot otherwiſe be enjoyed. There is a way in which we muſt come by it, and that can be no other but the way of uprightneſs: for,

1. It would elſe be to the diſhonour of God. He glorifyeth his Grace in the ſalvation of Sinners… p. 597but he would diſhonour his Holineſs by ſaving them in their ſins, whereas he is of purer eyes, &c. Hab. 1. 13. Chriſt's errand therefore was to ſave his people from their ſins Mat. 1. 21. In which God vindicates his Holineſs.

2 Nor can we in any other way be capable Subjects of this ſalvation. The glory to be revealed in us is ſuch as would not content or ſatisfy us, if we remained under the dominion of a corrupt heart. This Uprightneſs is the beginning toward that perfection which we are to be brought to, and it reconcileth us to that Holineſs which is in every part of our bleſſedneſs; and in order to our being poſſeſſed of it, and compleatly happifyed by it, it ſhall be perfected: it is therefore one Attribute of Righteous men in heaven, Heb. 12. 23. Juſt men made perfect: there can be no ſeparation between theſe two.

The priviledge and duty of the Righteous & Upright to rejoyce.

Conclu. 3. IT is the priviledge and duty of all theſe to rejoyce. It is their priviledge, becauſe God hath given them all grounds of it; it is their duty becauſe God requires it. Every righteous one enjoys this priviledge, and is under this obligation: and to clear this up, theſe things may be enquired.

1. What is to be accounted a juſt ground of rejoycing?

p. 598A. Rejoycing is properly an expreſſion or exerciſe of the Affection of joy. Now joy is placed among the cloſing Affections; deriving from love, and may be deſcribed, A delighting our ſelves in the enjoyment of an object wherein we find ſatisfaction. If the object be loved, the ſame love that carrieth deſire after it till it be enjoyed, will employ joy upon it, when it hath gotten it. Only we muſt obſerve, that there is a twofold enjoyment to be conceived; viz a man may in a ſenſe be ſaid to enjoy a thing in hope, & he doth ſo in actual fruition. Hence there is a double joy: the former, viz. The joy of Hope, ariſeth on a confidence or ſecurity we have of the thing: Now the apprehenſion of the excellency of the object affords a redundant joy to the unfailing certainty that we have of being in due time poſſeſſed of it: and indeed this ſecurity is a preſent good, when the perſwaſion is built upon undeceiving grounds; and this joy ſerves to quicken the deſire into a more vigorous proſecution of the means for obtaining the thing it ſelf; and then there is the joy of fruition, when we take the comfort of the thing it ſelf, being poſſeſſed of it, compared to the joy of harveſt, Pſal. 126. 5, 6. This joy conſummates and crowns the deſires, becauſe now they are come to their reſt, Pſal 116. 7. The reaſon of both theſe joys flows from the benefit we apprehend in the object, the goodneſs, ſui…ableneſs, ſufficiency of it to anſwer our ends, & make us happy: hence there is a proportion in the joy, to our apprehenſion of the degree of the goodneſs and benefit in the thing: that which we p. 599count the moſt largely happifying, will draw forth the greateſt rejoycing.

2. Wherein all theſe appear to be priviledged with that which affords them matter and ground for it?

A. Let me here premiſe, that Godly men have not all alike preſent occaſion for exerciſing their joy; nor the ſame perſons at all times. Many reaſons might be aſſigned for this; but I ſhall only in general obſerve, that there are dark times with the Children of God, as well as lightſome, times of Gods hiding, as well as of ſhedding his love abroad in their hearts; hum…ling as well as chearing Providences paſs over them: ſometimes their ſins break their bones, and put them to pain; ſometimes the bridegroom is taken from them: and there is to be a different carriage in ſuch caſes. But yet there are thoſe things that belong to every upright one, which never fail, and have abundant matter of joy in them.

1. There are theſe things which at preſent they have in hand; which ſurpaſſeth all that the world can mention or think of, 1 Cor. 2. 9. The earneſts and fore…aſts of the glory to be revealed in them, have ſo much ſweetneſs as is ſufficient to draw forth their joy: Now their ſins are pardoned, and perſons juſtified, Rom. 5. 1. Now they are the Adopted Children of God, 1 Joh. 3. 2. They have now a Father to care, and provide for, and defend them, a Comforter to lead and conduct them, an Advocate with the Father for them, ſubſtantial Promiſes to live on, a Convoy of Glorious Angels to attend on them; in a word, there is nothing good for them, that p. 600ſhall be withheld from them, Pſal. 34 9, 10. 84. 11.

2. And there are greater things which they have in hope, from which there reſults abundant occaſion for their rejoycing. We are told of ſuch a joy, Rom. 5. 2. And well may we rejoyce in it, whether we conſider the nature of the hope; it is ſure, and cannot fail them; an hope that will not make them aſhamed, ver. 5. Being built on ſure promiſes made by a God that cannot ly, Tit. 1. 2. Heb. 6. 18, 19. Or the things themſelves which they have in this hope, which are ſuch as will make them perfectly and for ever bleſſed in the fruition of them. Their names are written in heaven, Luk 10. 20. They are regiſtred in the Lambs book of life, which admits of no blots; they have a great reward reſerved for them, Mat. 5. 12. They are going to a glorious place and company, where they are certain to arrive, as ſurely as if there already, Heb. 12. 23 &c. Nor ſhall any prevent them, Rom. 8. 35. &c. And if this be not ſufficient ground for rejoycing, what can be thought to be ſo?

3. How important a duty this is?

A. That it is not a thing indifferent will appear, if we conſider how frequently & urgently the Spirit of God urgeth it in the Scriptures, both of the Old & New Teſtament. He foreſaw what temptations his people would meet with to diſcourage them in this duty, and hath therefore laid in againſt them all, ſo that there can be no juſt excuſe for the omiſſion; it were endleſs to enumerate them; how often doth David in the Pſalms, and Paul in his Epiſtles inculcate this; but beſides let it be conſidered,

p. 6011. That joy is put into the Creature for uſe. God, who is the author of Nature, did nothing in vain. Affections are natural to men, and are therefore deputed for Service; among theſe Joy is one: if then it loſeth its uſe, or be not improved, it fails of its end: and this is properly the Creatures delight in the enjoyment of that which is good for it.

2. Hence the Creature is naturally carried out after it. Joy is an Affection to which all the other do pay a ſubſerviency, they are all at work in their place to make way for that to exert it ſelf: the other are working Affections, but this is that in which they center and take their reſt; when they have done their buſineſs, thus ſits down and reaps the comfort of all. So that the Creature is reſtleſs till it comes to this: every thing would rejoyce, and is not ſatisfied till it hath ſome thing to rejoyce in.

3 If any in the world have cauſe to rejoyce, the Children of God have ſo. Worldly men think they have good reaſon for it; but it is certain that the Children of God have infinitely more. Look over the worlds inventory, and then the Saints, and you muſt needs confeſs this to be a great truth. Need then muſt it be a prepoſterous thing for a carnal worldling to be merry and jocund, and a Saint ſinking in ſpirit, and overwhelmed with grief; they indeed have their weeping time, whiles the other laugh, Luk. 6 21, 25. But they have more to joy in, in their weeping time, than the other in their laughing time.

4. There is nothing they meet with in this world, p. 602ſufficient to obſtruct their joy. There are Changes of Providence which they paſs under, and they are ſometimes called to heavineſs, and mourning, but none of all this can take from them their cauſes of rejoycing, or be ſufficient to excuſe them from exerciſing it, Jam. 1. 2. But of this afterwards.

5. The honour of God is concerned in their rejoycing. A Godly man cannot honour God aright, unleſs he rejoyce in the Lord. For a Chriſtian to go always ſorrowful and heavy hearted, doth not only ſhew unthankfulneſs to God for his undeſerved mercy, but it prejudiceth others, and brings the profeſſion they make into diſcredit among men, and maketh them to think that ſuch ſerve an hard Maſter: whenas a Chriſtian who is holily chearful, gains credit to the ways of God. Hence the Pſalmiſts care, Pſal. 73 15.

6. And their own comfort in this life depends upon it. A man no farther enjoys himſelf, than as he rejoyceth either in hope or fruition: …f his joy be falſe, his life is a dream; but if that be true, his life is life indeed. The Philoſopher defines life, an act with delight; intimating that ſo much as this is wanting, there is ſo much of death in life. And as our ſpiritual life conſiſts in ſerving God, ſo we do nothing well for God but what we do chearfully.

p. 603None but the Righteous can claim this priviledge.

Conclu. 4. THat this priviledge and duty belongs to none but theſe righteous and upright ones. As it is common to all of them, ſo it is proper to them. There are no other in the world but the righteous and the wicked, and certainly wicked men are here exempted; if not altogether from the duty, yet from the priviledges, though in a ſenſe from the duty too. Only that we may cautiouſly take this up, let a few things be obſerved.

1. There is a threefold joy which may be conſidered, viz. ſinful, natural and ſpiritual: Theſe are all mentioned in the Word of God, and exemplified in men: and we may take a brief account of each of them, ſo far as is for our purpoſe.

2. Sinful joy, to begin with that, may be ſo accounted either with reſpect to the matter or manner of it.

1. Sinful joy may be ſo with regard to the matter of it, when the thing it ſelf in which we rejoyce is ſinful. And there can neither priviledge nor duty belong to this, for we ought not to rejoyce in ſin, …here are that rejoyce to do evil, Prov. 2. 14. But it …s a ſinful joy. For Sinners to make themſelves merry in their Cups, and with their harlots, in gaming, &c. highly provokes God; and we read of thoſe that rejoyce in the troubles that befal the p. 604Children of God, Pſal. 35. 26. But confuſion belong to them.

2. It may be ſo for the manner of it. The things themſelves may be good in their kind, and afford occaſion for delight; but when men do ſinfully rejoyce in them, they therein tranſgreſs, and greatly provoke God thereby. There is a mad mirth which men take in the good things of God, of which the Wiſe man tells us, Eccleſ. 2. 1. I ſaid of laughter, it is mad; and hath that Sacraſmons conceſſion, Chap. 11. 9. Rejoyce O young man, &c. When men take delight in abuſing the goodneſs of God, this is ſinful.

3. Natural joy is that which the inſtinct of nature teacheth. It is natural for the Creature, whether ſenſitive, by meer inſtinct, or rational, by the uſe of the underſtanding, to delight it ſelf in that which it finds to do it good; and this anſwers the inclination of the Affection; and the Creature will of its own accord fall into it; and there muſt be force put upon nature if it be ſuppreſſed; & this is accommodated by the common goodneſs of God, in which he makes both good and bad to partake, Mat 5. 45. Acts 14. 17. It is certainly a benefit to the outward man to have health, and peace, and plenty, by which it is ſupported and refreſhed; and this gives the affection of joy a motive by which it is excited, Pſal. 4. 7. And here let us obſerve;

1. That this natural joy is in it ſelf a duty. Conſider it abstractly, and ſurely ungodly men owe to God thankfulneſs for every mercy they partake p. 605in, and the good they taſte in it ſhould excite them to thankfulneſs. Ingratitude is condemned in the Heathen, Rom. 1. 21. And that which we are thankful for, ſuppoſeth that we rejoyce in it, elſe we cannot aright expreſs our thankfulneſs.

2. But a wicked man cannot thus rejoyce lawfully. He muſt ceaſe to be wicked, and become upright, before he is capable of thus rejoycing. Every Ungodly man ſins in every thing he doth, and though the matter be lawful and a duty, yet there is an evil root of bitterneſs in him, that ſpoils all he doth: it can at beſt be but a carnal joy, which can be neither acceptable to God, nor profitable for him.

4. Spiritual joy may alſo be conſidered as to matter or manner.

1. It may be called ſpiritual as to the matter, when employed about ſpiritual things. The love of God, the Redemption of Chriſt, the Graces of the Spirit, and the like; and ſuch was Pauls rejoycing, 2 Cor. 1. 12. And that which Chriſt adviſeth to, Luk. 10. 20.

2. It may alſo be called ſo in regard to the manner of it: and it will comprehend not only ſpiritual but outward mercies. And that is, when all help us to rejoyce in God, & take our whole delight in him; when not only the affection of joy is exerciſed, but the grace by which the affection is ſanctified; and this is an holy mirth, and altogether of another nature from that which is meerly natural, much more the carnal; for the former may be ſubordinated to it, but the latter in no wiſe; and here obſerve,

p. 6061. That none but the upright have any title to ſpiritual things. They are offered to others, but they have preferred lying vanities, and ſo cannot claim them, how then ſhould they rejoyce in them? they have common favours, but theſe ſpiritual ones belong to none but the Children of God.

2. That none but theſe can ſpiritually rejoyce. Tho' joy be natural to all, yet ſpiritual joy ſuppoſeth the ſanctification of the Affection, which is wrought by the Spirit in the work of Converſion; till therefore this be produced in the man, he is utterly uncapable of doing any thing graciouſly.

5. All ungodly men are the very heirs of Sorrow. Man in his fallen ſtate is born to it, Job 5. 7. 14. 1. Sin hath put him under a curſe of death, & every enjoyment of his is full of it; none but the upright are delivered from it; There is no peace to the wicked, Iſa 57. ult. And if no peace, no true comfort can belong to them: certainly then their preſent buſineſs is not to rejoyce but mourn, and that bitterly: and it is rich mercy that God hath diſcovered a way how by Godly Sorrow, they may come to true joy, Pſal. 126. 5, 6.

The Righteous ſhould alwayes Rejoyce.

Conclu. 5. THeſe ſhould rejoyce always. The duty is urged again and again, noting conſtancy in it, and ſee, 1 Theſ. 5. 16. Rejoyce p. 607evermore, Phil. 4. 4. Rejoyce, and again I ſay Rejoyce. This is an hard leſſon to fleſh and blood, and Gods Children are ſometimes ſtumbled at it; how often doth God call them to mourning? and how ſhall they then rejoyce? I ſhall endeavour to make this plain in the following Concluſions.

1. Gods Children have their mourning times here. Not only have they abundant occaſion for it in the Providence of God, but it is their duty to mourn, when God calls them to it. As long as they carry a body of death about with them, and are let captive by it, they may well groan, & cry out as he, Rom. 7. 24. There is a Godly ſorrow belongs to them, 2 Cor. 7. 10. And ſuch occaſions will never be wanting, till they come to juſt men made perfect.

2. They may alſo be often impeded in their work of rejoycing. This grace is often obſtructed in its actings, and they hang up their harps in the willows: and more eſpecially.

1. Through exceſſive ſorrow under ſome afflictive Providences. They meet with trials that are too hard for them at preſent, which drink up their ſpirits, and are ready to overwhelm them, Pſal 142. 3. they are broke in the place of dragons, they faint in the day of adverſity: and now it is hard to ſing a Zions ſong, or tune their voice to a chearful celebration of Gods kindneſs to them, Pſal. 137. begin.

2. Through Divine Deſertions. There are occaſions of Chriſt's withdrawing from his Spouſe, and then ſhe is ſick of love, and ready to faint and dy away: he hides from them, and the thoughts p. 608of him were a perplexity to them, Pſal 77. begin. The grounds of their joy are now hidden, & they cannot diſcern them, and this makes them ſad, & how ſhould it be otherwiſe?

3. Through Unbelief; whereupon they put a wrong interpretation upon Gods dealing with them. When he comes to correct them as a father, they conclude that he ſets himſelf for their enemy; when he is about to heal them, they think he intends to kill them; he is at work for them, and they ſay all is againſt them Now we live by faith, and all our comforts are received and improved by the exerciſe of it, ſo that when that is obſtructed, and unbelief prevails, this turns all into ſorrow.

3. There are alſo ſpecial ſeaſons wherein the joy of Gods people abounds in them. As they have their ſinking, ſo their raiſing times; God comes & gives them more than ordinary advantage to exerciſe their joy; and no wonder if then they are enlarged in it; and here obſerve three more eſpecial ſeaſons

1. Upon their eſpouſal to the Lord Jeſus Chriſt. The time of his wooing them in order to this, is a ſorrowful time, for in breaking them from their other lovers, and making them willing to accept of him, he ſhews them their miſerable ſtate by nature, the miſery and deſtruction they are going to; there is conviction, compunction, contrition, apprehenſion of the wrath of God, ſenſe of Sin and Judgment, which make them afraid: no… Chriſt is wont after this, when he hath gained their conſent, and plighted the Everlaſting Covenant, p. 609to make it a joyful day, and the beams of his love irradiate the Soul, that was but now in its own ſenſe periſhing, and this is unconceivably refreſhing. We read of the joy of Marriage.

2. Upon ſome ſpecial returns of Prayer. When a Child of God hath, in ſore ſtraits, gone in bitterneſs of ſoul to him, and poured out importunate requeſts and groans unutterable; God, after waiting, comes in wonderfully by his Spirit, and gives a manifeſt and experimental anſwer; & he comes away with his ſheaves, which he had ſought with tears: and what joy muſt he now have? Pſal. 126. 6 Thus we read of the joy of harveſt.

3 Upon ſome new ſealing of a pardon, after Gods …nger hath been felt. He had by ſome ſin incenſed his Fathers diſpleaſure, and wounded his Conſcience, which filled him with amazing terrours; God had withdrawn, and left him in a lamentable condition; but he hath c…me and humbled himſelf, confeſſed his ſin cordially, ſought mercy; & God, in pity to him, hath not only forgiven him, but given him a clear teſtimony of being reconciled, and confirmed him in his love; and what a joy is this? This was the caſe in our Context, and theirs, Iſa. 12.

4. There is no ſeaſon wherein a Child of God hath not the ground of rejoycing in him. Poſſibly it is not always clear before him, but it is always there: his ſtate is good, his Juſtification is ſecured, he can no more come into Condemnation, he is a Son of God, and an heir of the Kingdom: and here is the foundation of all joy; and theſe things once enjoyed p. 610can never be loſt, however the ſight of them may be beclouded.

5 The Graces of the Spirit may be joyntly exerciſed by the believer. Tho' the manner of expreſſing them be various, yet there is no contradiction between them, nor will one hinder the other: Irregular Sorrow indeed will hinder ſpiritual joy, but that which is gracious will not, but rather farther it; there is nothing that will more nouriſh Rejoycing in the Lord, than a kindly mourning for ſin: that ſorrow then that obſtructs this joy, is worldly ſorrow. Tho' it be a paradox in nature, yet it is an experiment in the Grace of Gods people, that the greateſt mourners, are the greateſt rejoycers: the tears of true Repentance, are chryſtal glaſſes, in which a Child of God ſeeth his own ſincerity, and is thereby confirmed in his joy, 2 Cor. 7. 9.

6. Gods Children have rejoyced in the moſt cloudy times that have paſt over them. When to ſenſe there hath been nothing but ſorrow in their view, they have not only held up from ſinking, but have broken forth into expreſſions of joy; & ſurely they herein teſtified that they had more within to ſolace them, than there was without to depreſs them. What made Paul and Silas to Sing after and under ſuch cruel handling? Acts 16. 23. They were not diſtracted, nor was it irregular or unſeaſonable; but they found that within that filled them with joy, which they could not keep in, & what made him take up that reſolution? Hab 3. 17, 18. Although the figtree bloſſom not, &c. Sure it was becauſe he found enough in the God of his Salvation, to ſatisfie him.

p. 6117. Hence the people of God ſhould always maintain a practical apprehenſion of the love of God to them, which ſhould keep them in a readineſs always to rejoyce. We may diſtinguiſh between the habit, the diſpoſition, and the act: the habit of every grace is kept alive in every believer, elſe we muſt deny the perſeverance of the Saints: the act of every grace is not at all times exerted, for we are finite creatures, and cannot do every thing at once, nor doth the Command neceſſitate us ſo to do: but there is between the habit and act, a diſpoſition, viz. a keeping of the habit in a next readineſs and promptneſs to exert it ſelf on all occaſions when called for; and this is aimed at in many precepts wherein conſtancy is required: and ſo it is here. Now this diſpoſition is liable to decays and being off from us, and then we are unready for our work; but this is never without ſin: we ſhould carefully keep the inſtrument in tune, when God calls us to expreſs our joy.

The Righteous ſhould Rejoyce abundantly.

Conclu. 6. THey ſhould rejoyce abundantly. The three words uſed in our Text, ſet forth the exuberance of joy; there ſhould be both inward joy, and a carriage ſuitable to it: and this joy ſhould outbid, though not in the clamour, yet in the intenſeneſs of it, all the joys of the men p. 612of the world; which will appear, if we Conſider,

1. It is proper to the Affections to be moved by the object. They are powers put into the Creature, & being powers, there muſt be ſomething to bring them into act; and this is by way of excitation; and that which ſo excites them, is the Object that is before them; ſo that when they have no object to move them, they have no motion. Though man hath a power of love in him, yet if there be nothing for him to love, it doth not exert it ſelf: hence no affection is mentioned but with the object of it.

2. Hence the motion of the Affections is according to the apprehenſion had of the Object. Now this apprehenſion is either by the exerciſe of the ſenſes, as in bruits, or of reaſon, as in man: for though the ſenſes in man are helpful in the diſcovery of things, yet they are ſub…ervient to his reaſon, which hath in him the power of judging and determining of things: that therefore which moves the affections is either the good or evil in the Object; but not meerly as it is in it, but as the man apprehends it ſo to be; and ſo they may be led by miſtake, through a falſe opinion to call good evil, and evil good, & act accordingly, Iſa 5. 20.

3. Hence alſo they are graduated according to the c…nception of the degree of that which moves them in the object. That there are divers meaſures in their operation, is evident, we do not rejoyce, we do not grieve ſo much on one occaſion, as we do on another; and there muſt be ſome reaſon for this: p. 613It doth not only ariſe from the diverſity of the Constitution, but alſo from the diverſity of the motive; the ſame perſon on divers occaſions is variouſly moved, as he eſteems the occaſion to be ſmaller or greater, which muſt needs be from the apprehenſion of the different reaſon of it in the object: he thinks one thing to be a greater good, and takes a proportionable delight in it; another thing to be a greater evil, and lets out his grief accordingly: and hence we read in the Word of God, of greater or leſſer occaſions of joy & ſorrow.

4. That the Object of the Righteous mans joy hath unconceivable good in it, and for that reaſon affords the matter of exuberant joy. The good in it is great beyond conception, he is not able to fathom the height and depth, the length and bredth of it, Eph. 3. 18, 18. It therefore is a ground of joy unſpeakable, 1 Pet. 1. 8. There is no compariſon between what Godly men have to rejoyce in, and that which the men of the world ſolace themſelves withal; their joy then may and ought to be more intenſe.

5. The preſent good which Righteous men have from their object, is beyond expreſſion great. There is not only a future good which they have in aſſured hope, by which they may antedate their joys by the exerciſe of faith, Heb. 11. 1. But there are the first fruits & earneſts of it which now they receive, which are beyond their ability to deſcribe, & outbid every thing in the world, Pſal 47. Eye hath not ſeen, &c. 1 Cor. 2. 9. Good Expoſitors apply this to what Believers have in hand; and ſhall they fear rejoycing too much?

p. 614They ſhould give higheſt expreſſions of their joy.

Conclu. 7. THey ought to give highest expreſſions of this joy. They ſhould Shout for joy, intimating that they ſhould not only inwardly be glad, but ſhew it outwardly: we may here enquire,

1. Why they ought thus to do?

A. This will be ſeen in the following Concluſions.

1. It is the declarative glory of God that we are to advance. We can add nothing to him, nor make him better, or eſſentially more glorious, by all we do; our concern is to ſhew forth his praiſe, Iſa 43. 21. i e. To endeavour what in us lies to make it appear that he is a glorious God, which is done by expreſſing of his perfections, and openly witneſſing thereto; and the more convincingly we give this Teſtimony, the more do we anſwer & ſerve to our end.

2. Our whole man ought to be engaged in the glorifying of God. Our faithful ſerving of him muſt begin at the heart, and if that be away, all the reſt is Hypocriſy: but it is to break out in our lips and lives; the whole man is made for God, & all in us is in its place to ſerve to his glory. 1 Cor. 6. 20. David call upon all that is in him to this, Pſal. 102. 1, 2 57 7, 8, 9.

3 Herein we make it to appear what eſteem we have of the object, and of our intereſt in it. If p. 615we rejoyce not in the enjoyment of it, we practically ſay that we do not apprehend or eſteem it to be good; and ſo far as we ſuppreſs this joy, we withold our Teſtimony, and ſo rob God of his due honour: we do as good as ſay, we have nothing to be glad of, and how injurious is this?

4. We are hereby to ſeek to win others to the love of God and his ways. All that love God ſhould endeavour to draw others to do ſo; but if they do not rejoyce, but lead a ſad and dejected life, or carry it diſconſolately, they offer diſcouragement to others: will not lookers on ſay, theſe ſerve an hard maſter! whereas the more they ſhew forth their joy, others will be the more likely to be won to think well of their Religion, and enquire after thoſe ways of God which afford ſuch delights, Pſal 34. begin 66. 16, &c.

2. How this Rejoycing is to be expreſſed?

A. 1. Negatively; It is no fooliſh and frothy mirth that is here called for; we are to leave that to a vain world, whoſe mad frolicks are unbecoming the gravity of a Child of God, and carry in them the diſcovery of a crazed mind. We do not find the Spirit of God directing to any ſuch thing, but ſomething elſe to ſhew our mirth in, Jam. 5. 13.

2. Poſitively; there are theſe things principally in it.

1. We ſhould always ſo carry it as to make it appear that we are ſatisfied in our portion. The true nature of joy is a contentment or ſatisfaction in the p. 616Object: that then whereby we give a practical avidence of this, is a right Teſtimony of our joy, Pſal. 36 8. 63. 5. Joy is the reſt of the ſoul in the thing enjoyed. David therefore expreſſeth it by returning to its reſt, Pſal 116. 7. A Child of, God ſhould always carry contentedly, as one whoſe cravings are repleniſhed in the Object of them; and hence, to ſhew no other cravings but ſuch as are after the more compleat fruition of it; and in that alſo to be ſatisfied in the expectation thereof.

2. We ſhould be always, as there is occaſion, teſtifying to it, by duly commending of it. Herein joy regularly breaks out, when men applaud the thing they delight in; and this is called for of all Gods people: thus did David, Pſal. 16. 5, 6. We ſhould talk of our portion, and prefer it to every thing elſe, and give it the greateſt encomiums, Pſal. 145. 7. to 11.

3. It ſhould make us bear up chearfully under all Changes of Providence. This joy ſhould make a Child of God to carry it with a chearful countenance, and a lively truſt in God in the darkeſt hours; not only when things go well, but when they go never ſo croſs. Not that we are to be inſenſible of theſe Changes, or not alter our deportment, Eccleſ. 7. 14. But we muſt reſolve not to loſe our joy by any thing, Hab. 3 17, 18.

4 And we ſhould comfort our ſelves with this under all our ſorrows If we are at any time put into mourning, and Gods Children ought to expect ſuch times, this joy is to moderate and regulate p. 617our ſorrows: We ſhould let it be ſeen that we have enough in it to make us reſolved in our way of Serving God, and enable us to purſue the work of our Generation, as thoſe that have learned to practice as he, 2 Cor. 4. 8, 9. 6. 9, 10.

Our Rejoycing ſhould be in the Lord.

Conclu. 8. THE Righteous mans Rejoycing ſhould be in the Lord. This is the Object preſente…, Text: and here let us conſider,

1. What is meant by rejoycing in the Lord?

A. The word Jehovah, uſed in our Text, points to the Divine Eſſence, conſidered in all the Subſiſtences, Father, Son, and Holy Ghoſt; and it is through Chriſt that God comes to be the Object of fallen mans rejoycing; out of whom he is moſt terrible: & there are theſe three things comprehended in it.

1 That God in Chriſt is the ultimate Object of the Godly mans rejoycing. In which the joy of the Righteous is oppoſed to that of the wicked. There are many things here which Godly men do and may rejoyce in, as well as others; but here is the main difference, the one rejoyceth in the things themſelves, and his joy terminates there, and looks no higher, becauſe his happineſs is placed in theſe things: but the other, though he finds benefit by the things, yet be ſees them all coming from God, and therefore he rejoyceth in him, and hither p. 618he brings his gladneſs: his triumph is in him, Pſal. 62. 5, 6.

2. That his joy in other things ſhould reſult from his enjoyment of God in them. The wicked man is content if he may have the things themſelves; and he can make his boaſt of them, and whether they come with a Bleſſing or a Curſe, he enquires not; if his Cup overflows, he hath his hearts deſire; but the Righteious man cannot thus be ſatisfied; his great enquiry is whether God loves him; whether he be a Son, and all his bleſſings come through Chriſt, as fruits of his Redemption, Pſal. 46. And hence unleſs he have ſome diſtinguiſhing favours, and ſuch as accompany ſalvation, all his common benefits do not content him: and ſo he rejoyceth moſt in ſpiritual bleſſings, and is temporal ones ſo far as he can, ſee the love of a reconciled God and Father in them.

3. That this intereſt in God is to him a ſufficien… ground of rejoycing in the want of outward bl…ſſings. May he but know that God is his God, the God of his Salvation, he can rejoyce in the abſence of every creature comfort, Hbb. 3. 17, 18. One God is to him inſtead of, and more than all; ſo that in the loweſt condition he can ſay, The Lord is my portion, I will hope in him, Lam. 3. 24. God is hi… joy, Pſal 43. 4. And let other things change, he changeth not, and ſo his joy ſtill abideth.

2. What cauſe the Righteous have of abundant joy in him?

A. This will appear in the following things.

1. That God is the chief good. It is goodneſs that commends the object to the Affections, in the p. 619fruition whereof joy finds room to exert it ſelf, & ſo the greater the good is, there is more matter for it to work upon; but there is none good as God is. Yea, God is the fountain of goodneſs: the goodneſs of creatures is derivative, and they have no more in them than he imparts to them, which is little compared with what is in him; they are good, but he is goodneſs it ſelf, they are Cisterns, and ſin hath crackt them too, but he is the fountain of living waters, Jer. 2. 13. All the ſeas of increated & inexhauſtible goodneſs are met in him.

2. Hence to enjoy him is perfect happineſs. He that hath God for his portion, can want for nothing, Pſal. 23. 1. There can be no perfect felicity in the fruition of other things, for they have neither fulneſs nor ſutableneſs in them to anſwer all the cravings of the ſoul; but goodneſs it ſelf cannot be defective in any point he that hath God, hath all, for God is all in all, Pſal. 84. 11. He that can ſay, God is mine, can ſay all that is to be ſaid to declare him happy.

3 He is the Upright mans God. He hath made himſelf over to every one that is Godly, Pſal 4. 3. He hath given to the believer a property in himſelf, Iſa 41 10. I am thy God; and he is theirs for ever, Pſal 48 ult. And they may ſay, as Pſal 67. 6. God, even our own God ſhall bleſs us. How full then muſt their joy be? and there are theſe things in particular that they may glad themſelves in.

1. He hath loved them from eternity. Jer 31. 3. For Effectual Calling is a certain fruit of that love. God thought of, and ſat his heart upon them before the p. 620world was, and what joy is there in this? his love is better than life, Pſal. 63. 3. If we are ſure of this, we are certain to ſhare in all the happy fruits of it, which are beyond computation; if he loved us before time, his love to us will outlaſt time; And ſhall we not triumph in Everlaſting Love?

2. He hath converted them. This is the firſt breaking forth of his love to them: and if there be joy in heaven at the converſion of a Sinner, Luk 15. 7, 10. Shall not he himſelf rejoyce? This is a joyful change indeed, then was a Child born to God, then was a Sinner made a Sain…, a dead ſoul raiſed to life, &c. And can ſuch an one but be glad?

3. He hath pardoned them. This accompanies Effectual Calling, Rom. 8. 30. And this hath made them of miſerable, happy, Context, verſ. 1, 2. The condemned Caitiff was going to Execution, and had a pardon ſent him; the Sinner who was under the weight of all the Curſes, is delivered from them; the priſoners of death is ſet at liberty, the Sentence that was paſt upon him is revoked, his peace is made, he ſhall not dy but live; and ſhall he not triumph?

4. He hath taken him into the number of his Children. There is a wonderful Adoption paſt upon him, 1 Job. 3. 1. 2. He that was a Child of Satan, is now a Child of the Great God, & he hath put his own name upon him; he that was one of Gods enemies, may now call him father, Jer. 3. 19. And this is an honour and happineſs that cannot be expreſſed.

5. He hath given them his Spirit. He is theirs to p. 621dwell in them, to undertake for them, to conduct and counſel, and comfort them, Rom. 8. 9. They are called the Temples of the Holy Ghoſt, in which he reſides, he is in them a Spirit of Adoption, to help their faith in God as their father; or of Sanctification, to lead them into all truth, of Conſolation to comfort them in every condition; and how great is their happineſs?

6. He hath taken them under his conduct, to carry them ſafe through an evil world. There are many troubles and temptations that they muſt expect in their paſſage, but they are under the eye and care, and in the hand of God, and have his promiſe paſt for it that he will guide them by counſel, and bring them to glory, Pſal 73. 24. And let things be what they will to appearance, yet underneath are everlaſting arms, Deut. 33. 27. And here is joy indeed?

7. He hath ſecured for them the glories of the Everlaſting Kingdom. They are not yet arrived at it, and ſo cannot rejoyce as they do, who are there ſwimming in the pleaſures of it; but they have this in hand, and his Word and Oath for it, that they ſhall without fail be brought thither, and ſetled there in due time, Luk. 12. 32. And he reſerves it for them, while he is conducting them to it, 1 Pet. 14. And mean time gives them the ſeals and earneſts of it, Eph. 4. 30.

8. He both can and will accompliſh all this for them. He can do it in deſpite of all that withſtand it, Ro. 8 35 &c. He is the Lord God Almighty. And he will do it, for his faithfulneſs is as large as his p. 622power, and both are infinite; if he hath ſaid it ▪ it is as good as done; and can thoſe that are owners of ſuch priviledges rejoyce too much?

The Application.

USE I. FOR Reprehenſion; and it may be applied to two ſorts.

1. This ſerves to reprove the mad mirth of Unregenerate men It is an amazing thing to ſee Ungodly men living in all jollity and delight, as if they only were owners of true happineſs, Job 21. 12. And there are ſeveral reſpects in which they are to be rebuked in regard o… this mirth.

1. Thoſe that rejoyce in iniquity. So is the merry young man repreſented, Eccl. 11. 9. And how many jocund perſons are there, whoſe very delight is in ſin; their ſtollen waters, Prov. 9. 17. Laſcivious and obſcene talk, drunken bouts, carouſing of healths; making a mock of ſin, and a ſcoff and ſcorn of the Godly for their Godlineſs; and are never merry but when engaged in heaven daring abominations, doing things that it is a ſhame to ſpeak, thereby provoking the holy God to vengeance.

2. Thoſe that terminate all their joy on the Creature. They ſeem more ſober than the former, and to have a better pretence: the Creature is good in its place, and we taſt comfort in it: but this is the blame they reſt here, God is not in all their thoughts, Pſal. 10. 4. They dwell in a fat paſture, their Cup p. 623…verſlows, &c. Pſal. 73. 7. And here is their hearts …light, Pſal. 62. 10. And ſo they pay all their acknowledgments hither, Hab. 2. 16.

3. That rest content in a natural joy. We obſerved that this hath a ſort of medium between the ſpiritual and ſinful; being in its own nature lawful, and may be uſed in ſubſerviency to the ſpiritual, and influenced by it; but Unregenerate men pleaſe themſelves with this, and the lawfulneſs of it; but forget that corrupt nature, in fallen man, turns all his natural actions into ſinful ones, Tit 1. 15.

4. That do all they can to put mourning away from them. And hence, leſt they ſhould be ſorrowful, they are afraid to be ſerious; they think men born to ſport themſelves in the world, as the fiſhes in the Sea; hence they abandon every thing that offers to trouble them, and count them their enemies, that invite them thereto; and if the Spirit of God ſet any word home which diſturbs them, they are diſpleaſed, and inſtead of retiring, and entertaining their thoughts with it, they fly from home, from all buſineſs and ſolitude, into vain company, & endeavour to drink, and talk, and ſing down all their ſorrows, and reſt not till they get their ſpirits up again, and are as jocund as ever: & how many have ſo long driven this trade, till they have gotten their conſciences ſeared, and their hearts too hard to receive more ſuch impreſſions?

Now to faſten this reproof, let me offer theſe things.

1. You are not the owners of this priviledge. Sorrow and not joy is your inheritance; if you have p. 624no peace, I am ſure you have no true joy, and ſo it is, Iſa. 57 ult. Joy belongs to the Righteous, and you uſurp that which is none of yours.

2. You are incapable of this duty. It is your Sin that you are ſo; but no ungodly man can perform any Goſpel duty: You have the Affection of joy in you, but not the grace to ſanctifie it, ſo as to be able to uſe it aright: you are Strangers, & cannot intermeddle with the joy of the Saints.

3 You have enough to think of, to ſwallow up all your preſent joy in ſorrow. Whatever matter of gladneſs you meet in the common Providence of God; all this while it is certain that you are Gods enemies, curſed Sinners, heirs of deſtruction, under a ſentence of death, and may expect every moment when it ſhall be executed upon you, and poſt you down to the blackneſs of darkneſs for ever: did you know this, could you be ſo frolick? if God but touch Conſcience, you ſhall have all daſhed at once; terrour will drink up your ſpirits, & make you a Magor miſſabib.

4. This joy of yours will, if you take not heed, prevent you of ever reaching the true joy. If your mirth holds, and be not interrupted, you will never come to the fullneſs of joy in Gods preſence. You muſt mourn, and that bitterly, if ever you come to the joy of the Lord. There muſt always be a ſeed time of tears in order to an harveſt of joy, Pſal. 126. 5. Obſerve that too, Luk. 6. 25. Carnal mirth is the greateſt enemy to Converſion.

5. And this joy of yours will it ſelf turn into the greateſt ſorrow. None for whom ſo much gall & p. 625wormwood is provided, as thoſe that have been deepeſt drenched in the worlds mad mirth, Rev. 18. 7. This would contribute to your everlaſting grief, to remember that you would not part with your fooliſh mirth, in order to the ſetling of thoſe joyes that are ſollid and durable, accept then the reproof: I am no enemy to your joy; but I would fain that it might have a foundation, and ſtand againſt all that would aſſail it: Do not then for a moments merriment run the risk of everlaſting wailing.

2. It alſo reproves righteous and upright men for their not improving this priviledge, and neglecting of this duty. And there is great occaſion for this rebuke, if we obſerve the frame of ſuch whom we have reaſon to look upon as under this benefit and obligation, viz.

1. Thoſe that abandon themſelves to ſorrow and de…ectedneſs. That are turned mopes, and live like perſons forſaken; have hanged up their harps in the willows, and go up and down, with down caſt looks, wringing their hands, and bitterly complaining as thoſe that have no hope: Such was the Pſalmiſts caſe, Pſal. 77. But he confeſſeth it was his infirmity, verſe. 10.

2. That lead a diſcontented life. Though they do not deſpair, yet they are ever fretting, pining, …u…muring, finding fault with every condition; & his robs them of their joy, and makes their life a burden to them; they ſee nothing to take comfort …n, how then ſhould they rejoyce? David was …otten into ſuch a frame, Pſal. 42 & 73.

p. 6263. That are up and down according to the changes of outward Providence. If they find ſome comfort or conten ment in the ſmiles of Providence on their affairs here, they can be chearful, and ſpeak well of God; but if there come a change, & things go croſs to them, they are down, and their ſpirits overwhelmed, and are not able to practice it as he, Hab. 3. 17, 18. Though figtree bloſſom not, &c.

4. That take a ſort of pride in feeding on gall and wormwood. I mean, they do all they can to nouriſh black and deſpairing thoughts in themſelves; ſnatch at every thing to make a diſcouragement of, and apply it to themſelves, and thruſt away every thing that ſhould encourage them: are grown great diſputants againſt their own ſouls, and the more attempts are uſed to encourage them, the more averſe they are to it; ſo the Pſalmiſt ſaith … was with him, Pſal 77. 2. And rather than not maintain their ſinking thoughts, they will deny their own experience, & argue againſt themſelves from the very evidences of their uprightneſs: L… ſuch conſider,

1. Is not this to deſpiſe ſo great a priviledge… And how unreaſonable a thing is this? Either you conclude that you have no reaſon to rejoyce, an… that is to give the ly to truth it ſelf; or that th… joy is little to be regarded, and that nature it ſe… will condemn. If it be a priviledge, why do yo… not aſſert it? Will men ſo part with their righ… in this world, as to plead themſelves out of them … Muſt they not be forced from them, if ever the… loſe them? and can you ſo eaſily forgoe this?

p. 6272. You greatly ſin in ſo doing. God hath made it your duty, and you directly tranſgreſs his Command: Nav, he hath made it your important duty, and preſſeth it on you with earneſtneſs; and for Godly men not only to ſin, but uphold and fortifie themſelves in it, deſerves a ſharp rebuke; thus do you.

3. You reproach the love of God. Herein hath God wonderfully ſignalized his love to his people, by laying in conſolation for them; and if you conſider what was done to purchaſe it for you, it muſt appear to be aſtoniſhing love; this joy coſt the Blood of the Son of God, he was acquainted with grief, that he might procure theſe comforts for you; and this carriage of yours caſts reflections upon it, that the very conſideration of ſuch love ſhould not fill you with overflowing delight.

4. You obstruct the work of your Generation. This frame hinders your buſineſs: this ſorrow contracts your ſpirits, bindeth them up, and unfits them for what God calls you to; not only can you not do your work, as you ought, for you ſhould Serve the Lord with chearfulneſs, but you cannot do the work at all: you are diſcouraged, your thoughts diverted, and you forget your buſineſs: and you will repent of this ere long.

5. You ſcandalize the world. They often hear of the happy condition of Gods Children, and the joys provided for them; but then they look upon you, and ſee your frame and carriage, they cry out, all is a fable; and ſay, if a man would loſe all delight, and turn a mope, let him become a p. 628thorow Profeſſor, and this ſtrengthens them in their Atheiſtical ways, and they reſolve not to make ſuch an happy exchange: and this is enough to diſcourage and amuſe beginners.

6. And you grieve the Children of God. As the Spirit is grieved by it, ſo are his people; it g…ieves them for the ſake of Religion it ſelf, which is reflected on by your means; and it grieves them on your account, to ſee how you ſtand in your own light, and hinder your ſelves of the comfort which God hath made your portion: they mourn for you, and be you aſhamed and humbled. But poſſibly you think you have ſomething to ſay for your ſelves in excuſe, as if it were not to be rebuked: give me leave then to obviate three comprehenſive cavils.

1. How can I rejoyce who am. ſo burdened with ſin… I would be glad if I could, but my ſins are ſo many, ſo great; my corruption, ſo ſtrong and active; I have ſo many vain and blaſphemou… thoughts, ſo much deadneſs in duty, am ſo unprofitable in every thing, that I can take comfor… in nothing; and if any in the world are called to ſpend their time in mourning, then am I.

A. 1. Godly ſorrow is not forbidden, but enjoyne… you. Gods Children ought to mourn for ſin, a long as they dwell with a body of death, Paul him ſelf doth ſo, Rom. 7. And all the ſenſe we have o… the burden of ſin, may well make us to groa… and cry out: doubtleſs he that doth not mourn fo… ſin, borders upon one that makes a mock of it

2. But Godly ſorrow for ſin is no enemy to this jo… p. 629…t an help. The ſorrow that obſtructs this joy is a worldly ſorrow, and that is to be avoided, as ſuc…ful to the Children of God. The end of Godly ſorrow is to embitter ſin to us, and morti…e our a…ections in regard of it, to make us hate it, forſake it; and fly to Chriſt for deliverence; all of which helps forward ſpritual joy, 2 Cor. 7: 9, 10.

3. It affords matter of joy that you are ſo burdened. To ſink under our burden is ſinful, but to be weary and heavy laden under the evil and bitterneſs of ſin, is a foundation of comfort. Godly ſorrow is Grace of the Spirit, and ſo a fruit of his everlaſting love, and an evidence of our good eſtate. Chriſt himſelf declareth ſuch mourners bleſſed men, Mat. 5. 4. This very ſorrow is a ground of …ejoyting, and bleſſing God for beſtowing it on us.

4. Hence the more you ſee of your own vileneſs, the more occaſion to admire at Gods wonderful love, and rejoyce in it. The true ſight of ſin, ſets off the Grace of God with the more radiant colours … when you ſee how unworthy you are of ſuch a mercy, it will enhance the kindneſs; did Paul rejoyce leſs, or not more, becauſe he had been a chief ſinner, 1 Tim. 1. 13. &c:

5. This ſorrow is a witneſs that you do not allow the ſinfulneſs that is in you, and ſo that is none of yours, and ſo muſt needs reſult in the triumph of joy. Tho' it be ſo with you as to give you trouble, yet you may diſown it; ſo did Paul, Rom. 7. 16, 17. And what greater evidence that you allow it not, than p. 630that you carry it as a burden that you would fain be rid of?

2. But God bears witneſs in his Providence againſt me, How then ſhall I rejoyce? I could bear the affliction well enough, did not God teſtifie againſt me by it; but I read his wrath in it, and that overwhelms me.

A. 1. All adverſe Providences are not in anger. There are ſome that are meer trials; and Godly men may be miſtaken in this; Job was ſo when he thought God ſet him for his enemy; and David, Pſa. 102. 9, 10. God oftentimes viſits his choice Servants with great trials of affliction, not in anger, but in wiſdom, ſo trying their grace, and proving their ſincerity; and this obſtructs not, but ſupplies matter for rejoycing, 1 Pet. 1. 6, 7. Jam. 1. 2.

2. There is an anger of God which is a proper fruit of his love. A fathers anger that puts him on correcting his Child that offends, and he may do it with a ſhow of ſeverity, and yet with tenderneſs, and evermore with an aim at his benefit Heb. 12. 6. And although it ſhould grieve and humble us when it is ſo, yet there is matter of comfort in this, that we have a father who cares for us, and will. not ſuffer us to tuine our ſelves, and therein verifies his faithfulneſs, Pſal. 119. 75.

3 And here alſo is matter of rejoycing, that he hath promiſed a good iſſue to theſe afflictions. Though he hath th…ea…ned to afflict us, in caſe, yet he hath engaged that it ſhall not hurt, but benefit us, Deut. 8. 16. Iſa 27. 9. What then ſhould hinder us from boaſting in him notwithſtainding this? one p. 631would think that one Text enough to eſtabliſh us, Heb. 12. 7, 8.

3. But God hideth the light of his countenance from me, and I have not ground ſufficient to conclude my ſelf to be one of theſe upright ones, and I ſhould be preſumptuous if I ſhould arrogate this joy.

A. This is one of the hardeſt caſes of all, and ſeems to carry the faireſt plea; and they that make it think they have ſtopt the mouth of all reproof: Indeed ſuch deſerted ſouls are to be pittied; but there is ſomething to be ſaid in this caſe; here then,

1. Have you not provoked God to this, and can you reſt till the breach be made up again? I deny not but that a ſerious ſoul, that can neither apprehend his own good eſtate by the things that accompany ſalvation, nor by the witneſs of the Spirit in him, muſt needs be ſtopt in the exerciſe of his ſpiritual joy: but is this a condition to be lived in? or ſhould we take pains to maintain it? Surely no. It is a time to make diligent ſearch, to find the cauſe, and get it removed; and pray hard as he, Pſal. 51. 11. Reſtore to me the joy of thy ſalvation

2. Do you not diſcourage your ſelves with ſuch things as have real encouragement in them? This good men often do, when they have the clear witneſs of the ſpirit in them: they miſinterpret every thing as if it made againſt them, even that which is indeed for them: they cry out of the ſtrivings and moleſtings of natural corruption, as greater than ever, it hinders them more in duty, they ſeel more deadneſs, wandring, formality, &c. Whereas this p. 632more clear ſenſe and feeling, is for you, and argueth that Grace is more lively; they find it harder to do duty than before, which argues a better acquaintance with the ſpiritual part of it: and many the like. This is Satans policy, to turn that into terror, from which you might gather comfort.

3. Have you no ancient experiences to make uſe of? If every thing be now dark, and you can make no comfortable work of your preſent ſelf trials, yet there may have been a time when it was otherwiſe, and you then rejoyced in the hope of glory; and there is ſweet to be ſucked from thence. If you ſay, alas, my preſent condition perſwades me to think that was a deluſion, why ſhould you not as well ſay, this is an hour of Temptation, and there was a more calm time, and I then had a grounded hope, and I believe that whom Chriſt loved once he loveth to the end, I will therefore remember the days of old, &c. Pſal. 77. 10, 11.

USE II For Examination; try. we our title to this rejoycing by the Rule before us: are we of theſe Righteous and Upright ones?

For mo…ive, Conſider,

1 It is natural for us to deſire and ſeek after a joyful life. All men have a rooted principle in them, le…ding them inſatiably after happineſs, which conſiſts in the real and full ſatisfaction of the ſoul, in an object wherein it may find and enjoy all the good it needs: and what is the reſult of this but joy? men take divers courſes for this, but all center in this as their end. No man would live ſorrowfully p. 633if he could help i…; if any refuſe comfort, it is becauſe they are ſiezed with deſpair of obtaining their deſire, in which they are far from taking content.

2. There are too many that live jocund, who have but little reaſon for it. The moſt uſurp to themſelves that which belongs not to them, and will be challenged for it another day; there are thoſe who ſing care away, and ſpend their days in mirth, whom we ſhould be glad to ſee in another frame, and whom it becometh to get alone and weep bitterly. Men think it enough if they can but keep up their ſpi…its, and walk in the way of their hearts, and ſight of their eyes; who on a ſerious enquiry would find themſelves, not the ſons of Conſolation, but the hei…s of Sorrow: the Pſalmiſt tells us, theſe are the ungodly, Pſal. 73. 12.

3. Falſe joy will prove pernicious if not diſcovered and rectified. They are but a blaſt, and ſoon over, when they have made never ſo great a blaze and noiſe, Eccleſ. 7 6 They are crackt things, and will end Tragically, Prov. 14. 13. Whatſoever pleaſancy they find in their stollen waters, yet the dead are there; they do but play the mad men, as if a condemned Cai…iff ſhould go ſinging to his Execution. You ma… thus hinder your ſelves of eternal bleſſedneſs, but you will never farther it hereby, nor in the leaſt prevent that miſery which comes after all the jollity of ungodly men. You had need then try what is the foundation you are built on.

4. It is a miſerable thing for Gods people to loſe p. 634their preſent joy, for want of proving their title. This is the very caſe of many that are in the dark, and exerciſed with fears and doubts; they give way to theſe fears, and ſet not themſelves to a ſolemn and thorow ſearch, who have not only the root of the matter in them, but alſo good grounds of evidence to make it out to their own conſciences, if they would take the pains; but they are hurried by fears into a neglect of it; and ſo their life hangs before them, and they are afraid to live or dy, and every thing amazeth them; and is this a life to be deſired? poſſibly you bear up with hope it will be otherwiſe when you come to another life; but why ſhould it not be ſo now too? why ſhould falſe fears diſtract a Child God, any more than falſe joyes lift up ungodly men: try then; the joy of Aſſurance will pay all the coſt.

5. Satan uſeth utmoſt endeavours thus to diſquiet the Children of God in their comforts. It is a ſtratagem of his to hold us in ſuſpenſe as long as he can. He would indeed devour the People of God, but when he finds them guarded by the power of God, his next deſign is to make their way to heaven as uncomfortable as he can; partly by ſeeking to draw them into ſin, and ſo hinder them in their way, and divert them from their buſineſs; partly by diſturbing their peace; he is called the accuſer of the Brethren, Rev 12 10. And not only doth he do it to God, and to men by falſe reports, but to themſelves, by charging them with Hypocriſy, ſeeking to perſwade them that they are not ſound, and hurrying them p. 635with theſe thoughts ſo as to prevent their diligent ſearch.

6. They, and only they can truly rejoyce in the Lord who are Righteous and Upright. Others can rejoyce in other things, which is a poor matter; and if they pretend to rejoyce in God, it is a ſelf deceiving joy; for, whatſoever God be in himſelf, yet if they knew how they ſtand related to him, they would find theſe very things which render him delightful to his Children, to repreſent him as a terrible God to them: theſe glorious perfections of his, which are engaged to make the righteous man happy for ever, are ſet againſt the ungodly man to ruine him; and the more wonderful theſe Attributes of his are, the more dreadful may they expect their mine to be. Except then you know your ſelves to be of that number, you have no good hold of this title: let theſe conſiderations make us careful in this matter: And for help,

1. If you are Righteous, you have cordially embraced the Righteouſneſs of Chriſt, by a living Faith. It is vain to ſeek that Righteouſneſs in your ſelves that may juſtify you before God; but there is ſuch an one in Chriſt, and it is made over to every one that is in Gods account Righteous, and it is in regard of it's being ſo made ever that God ſo accounts of him; and if it be thus with you,

1. You have been convinced of your unrighteouſneſs. God firſt ſhews to man his tranſgreſſion, makes him know himſelf a guilty ſinner, brought under Condemnation: and till this be, Chriſt and his Righteouſneſs will not be valued by us: the firſt Conviction i… of Sin, Joh. 16. 8.

p. 6362. You have rejected your own Righteouſneſs. There is a Legal Righteouſneſs that awakened ſinners uſually be take themſelves unto, and ſeek ſhelter under it; they ſeek to reform their lives, leave off their ſins, conform to the letter of the command, take up a ſtrict courſe of living, and hope thus to obtain Gods favour: and this is ſet up againſt the Righteouſneſs of Chriſt; and if you have this, you have been driven out of that, and made to count it dirt and dung, Phil. 3 7, 8.

3 You have accepted of Christ on Goſpel terms. God hath, with the offer of him, required that you remove your truſt from your ſelves, from the world, from any other object, and truſt in him alone for all Salvation, and to look no whither elſe for life; and have you thus complied? Can you ſay as Pſal. 73. 25. Whom have I in heaven but thee, &c. You have received him to be your alone Righteouſneſs in every point of it, without any reſpect to any thing at all that you can do.

2. If you are Righteous, then you are upright in heart. They go together inſepa…ably, and conſequently the latte… muſt be evidential of the former, in as much as this uprightneſs is not imputed but imparted, and hath the operations in us that are diſcernable; which are ſuch as theſe;

1. You have ſeen the evil and bitterneſs of Sin. Sin remains here in the upright, but God will have them be in the mortification of it, in which a warfare is maintained, and for this he makes the man know the vileneſs of it, Jer. 2. 19. They to whom God hath not embittered ſin, may well queſtion p. 637their ſtate, and conclude that he hath not planted his Grace in them.

2. You have truly repented of it. The root of integrity is laid in Repentance. Goſpel Repentance wrought in the heart is that which makes it upright; for by it the heart is changed, and all its facul…ies made new, habitually turned from ſin to God; which is the reaſon of the ſincerity of their actual turning, ſo that they who have not repented, are not up…ight.

3. You have accepted of Chriſt for a Prince as well as a Saviour. Chriſt is not divided: it a gues a falſe heart, when we would have him to Save us from Hell, but like not his ſubduing our ſins for us: the heart is divided, & that cannot be upright. Uprightneſs hath a deſire after perfect Holineſs, and finds as much need of the Spi…it of Chriſt to lead him, as his merits to juſtify him.

4. You hate every falſe way. You come ſhort in all, but you hate your ſins, and the ſincerity of it is, it reacheth to all ſin, Pſal. 119. 104. You have not reſerved one …oſome luſt to dally withal: and when you find the cravings of the fleſh moſt eager, you more earneſtly ſet againſt that, becauſe you find it is your ſin.

5. You delight in the law of God, as to the inward man. Thus Paul vindicates his ſincerity, under the humbling ſenſe of his impotency, Rom. 7. 22. And you may know it by this, when you are beſt pleaſed, and moſt thankful to God, when he affords you Grace to make you faithful, and can ſay as he, Pſal. 119. 56.

p. 6386. You are dayly perfecting Holineſs. You reſt not where you are, but purſue after farther degrees of Grace; you can ſay as Paul, Phil. 3. 13. 14. You have therein the evidence of an upright heart, wherein you may take comfort: and when you make one degree but a ſtep to another, and are ſtill progreſſive. Let us approve our ſelves by theſe things, and improve the remarks we make thereon for our fartherance in the preſent duty.

USE. III. For Exhortation and Direction, and it may be applied,

1. To all in general, to get a ſecure title to this priviledge: is there ſuch a benefit to be had, let every one ſeek to get a true intereſt in it, and reſt not till you have gotten it; to move you to it; Conſider;

1. All men have it not. There is an affection of Joy planted in the Humane nature, and every one ſeeks an object for it, but the joy under conſideration is not in common to all men, but they are the leaſt number of men who can make a true challenge of it. Chriſt's Flock, who are the only ſons and daughters of Conſolation, is a little flock; and if it belongs not to all, it concerns every one to ſeek and uſe the means by which he may obtain it: eſpecially if we co…ſider,

2. The cravings of your nature cannot be ſatisfied without rejoycing We obſerved, that Joy is an affection, which hath a proper reſpect to the end we aim at; now all mens aim or end is to be happy, Pſal. 4. 6. Which happineſs is Objectively, p. 639that which may give compleat ſatisfaction; and the act of it is the acquieſſence of the ſoul in the enjoyment; and this is nothing elſe but joy. Now experience tells us that no man is at reſt, till he hath reached to this, at leaſt in his opinion. The reaſon why any rejoyce, is becauſe either they think they have what they crave, Hab. 1. 15, 16. or becauſe they ſuppoſe they have it in their eye, and ſhall without doubt obtain and be ſatisfied.

3. To rejoyce without this priviledge, proceeds from the madneſs that is i… mens hearts. The natural man labours of a ſpiritual frenzy, Eccleſ. 9. 3. And in nothing doth it more diſcover it ſelf. We read of them that rejoyce in a thing of nought, Amos 6. 13. And if men are ſtrangers to the joyes of the people of God, they are things of no value which they take content in: there is enough to undermine and eat out all; for what can any thing elſe profit that man, who lies open every moment to Gods revenging Juſtice, from which theſe things cannot ſecure him.

4. Hence the Worldlings joy is a pitiful thing compared with this. Say there is ſomething in it, tho indeed it is but the hypocriſy of mirth; yet it cannot deſerve to be named in the ſame day with that of Gods Children. The one is only from Gods patience and common goodneſs, the other from his love in Chriſt; the one hath only worldy things for its object, the other God himſelf; the one is periſhing, the other endures for ever, Pſal. 16. ult.

5. This title is to be obtained. Chriſt hath purchaſed it, and offers to make a conveyance of it to p. 640all that come within the call of the Goſpel, and i… it hath pointed the way how it may be obtained and earneſtly invites men to comply therewith ſtriving with them by means, and his Spirit in them Matth. 11. 28.

6 If you do not now ſecure it you muſt ere. long ly dow… in ſorrow. It is proper to the worldlings mirth to expire in heavineſs, Prov. 14 13 It may go ou… in this wo…ld, if God will, and it will certainly b… extinguiſhed when you dy; and what will you… immortal Souls then do, when you are ſwall we… up in the gulf of endleſs d…ſpair? Be then adviſed to m…ke haſte: and if you ſay, what ſhall we do… to gain this title? let me offer this Di…ection … Seek after the Righ…eouſneſs and Uprightneſs commended to you in the Text and Doctrine; and to that end.

1 See and bewail the miſerable ſtate you are in by reaſon of ſin. This is it that hath marred all your mi…th, and while you are under the dominion o… it, all ſorts of miſeries are your portion You have loſt your Righteouſneſs by it, and your ſtrength is gone, you are by it under Condemnation, and become vain and unprofitable; this condition muſt be ſeen and felt in order to a deliverance from it, and you muſt bemoan your ſelves by reaſon of it, Jer. 31. 18. Till you are burdened with it, you will never ſeek a ranſom from it.

2 Renounce your own, and go to Chriſt for his… Righteouſneſs. Some have gotten a legal perſonal Righteouſneſs which they boaſt of, but it is indeed unrighteouſneſs; yet they hope to be accepted p. 641for it, and this makes them to deſpiſe the offers of Chriſt to be their Righteouſneſs; thus it is with every ſinner, till God hath humbled him; but know it, your own and Chriſt's Righteouſneſs cannot ſtand together in your Juſtification; you muſt take up with one of them; and if you do ſo with your own, God will never own you for Righteous ones; this undid thoſe Jews, Rom. 9. 30. If you will have Chriſt's, you muſt make that acknowledgment, Iſa. 64. 6. And do as Paul did, Phil. 3 8, 9.

3. That you may have him for your Righteouſneſs, receive him for your Sanctification too. God will make him either all, or nothing to you, 1 Cor. 1. 30. Sinners look on it as deſirable, to have a Chriſt to ſave them from hell, but to have one to ſave them from ſin too, creates prejudice: but if you like not to have Chriſt's Spirit, to be your Sanctiſier, you ſhall not have the Merit of his Obedience applied to you; he muſt give you a new heart, and you muſt be holy if ever you be happy.

4. That you may do this, abjure your own ſtrength, and ſeek to him for his Grace. It is a great change that is wrought in Converſion, and if you think to make it by the power of your own free will, you will never go beyond a Phariſee, and that will leave you ſhort of the Kingdom of Heaven, Mat. 5. 20. If ever you become new creatures, you muſt be his workmanſhip, Eph. 3. 10. Wait then humbly on him for the day of his power to paſs upon you, thus may you obtain that Grace from him to be p. 642put among the number of thoſe that have a juſt claim to theſe joyes.

2. To the Godly; Be you Exhorted to maintain and exerciſe this gladneſs and rejoycing in the Lord: Live in the conſtant practice of this moſt deſirable duty; to move you hereto, Conſider,

1. This is your unquestionable Priviledge. It is a benefit entailed on the New Covenant, on all that are brought into it by Grace. It is that which Chriſt hath purchaſed for you, at the price of his own blood, and hath made it over to you in the ſealings of his Spirit: it is yours, and you can never be challenged for uſurpation, for making uſe of it: if you neglect ſo to do, you undervalue the precious blood that purchaſed it; challenge then your right; your Righteouſneſs and Uprightneſs are your evidence for it.

2. It is your indiſpenſable duty. God doth not only encourage, but command it, and no duty more urgently: and Gods Commands are not to be ſlighted by his Children, how can you ſay you love Chriſt, if you keep not his Commands, John 14. 15. 10. 14. He loves to ſee his Children ſhow their delight in him, that his Service is not grievous, that they are ſatisfied in their portion, that they have enough in him, and deſire no more to make them happy.

3. It is a very pleaſant and deſirable thing. Joy is the very life of a mans life, without that it doth but hang before him: it carries the man comfortably through his work; the want of it makes his life a burden to him: if natural joy be ſo beneficial, p. 643Prov. 17. 22. What then is ſpiritual joy, which reacheth the very foul, and hath an object tranſcendantly glorious to act upon? this will make heavy burdens light, hard work eaſy, and carry you comfortably through an evil world under all changes of Providence.

4. You are never without abundant matter for this. It leaves not a Child of God at any time to ſay, What ſhould I rejoyce for! and yet how often do ſuch words break out? hath not that man reaſon to rejoyce for ever, who was dead, and is now alive; who was a priſoner of Juſtice, held faſt by Guilt to ſuffer everlaſting wrath, and is now ſet at liberty; who was once an enemy, and is now a Son; of whom when he was periſhing, God ſaid, Save him from going to the pit, I have found a ranſom; whoſe intereſt in heaven is ſecured, and is himſelf kept by Gods power to ſalvation, 1 Pct. 1. 5. Whom Chriſt hath loved, and bought, and married to himſelf, with whom God dwells now, and who ſhall dwell with him world without end? Such an one art thou, and canſt thou but rejoyce in the Lord? ſhall a poor worldling think he hath reaſon to be merry, becauſe his portion is made fat, and ſhall you be ſad?

5. This is the only rejoycing that will ſtand by you, in all the changes that paſs over you. God is an everlaſting and unchangeable Object, if once ours, he is ſo for ever: they then who make him their joy, need never ceaſe, in all changes, Pſal. 18. 46. Other Objects are but like graſs and flowers, flouriſh a while, and then wither; p. 644the faſhion of the world paſſeth, 1 Cor. 7. 30. The figtree doth not always bloſſom, Hab 3. 17. Riches have wings, Prov 21. 5. Our friends may dy, or turn enemies, Pſal. 55. 13. There are changes always going over the Children of God in this world, which make the times to alter their circumſtances Eccl. 3. begin. But God is the ſame for ever, and changeth not, Mal. 3. 6. Rejoyce then in him, and you may rejoyce again, and again, and never ceaſe; for help,

1. See and be ſure that your Joy is in the Lord: There are a great many that make themſelves merry in the world, but there are few that have fixt their delight on this Object; yea, though they pretend to it, yet they are miſtaken: and it is of Infinite concernment that you be right here, for if it be not this joy, it is not worth a button, it will do you no true good, but prove pernicious at laſt, and that you may make ſure of this, look to theſe things.

1. Carry before you the conſideration of the vanity and emptineſs of every other object of joy. That which cheats the world is, they think theſe things better than they are, which tranſports them in the enjoyment of them: the Spirit of God uſeth many arguments in the Scriptures, to make men ſee how little theſe things have in them to raviſh mens hearts, and hath thereupon ſhrunk them up to vanity & nothing; and hence if you do not always keep ſome mortifying thoughts in your hearts, to deaden your Affections to the world, you will be drawn to give that to the Creature which is due p. 645to God alone; pray as he, Pſal. 119. 37. Turn away mine eyes from beholding vanity.

2. Keep up the evidence of your interest in this God as yours He that can ſay as the Apoſtle, 2 Tim. 1. 12 I know whom I have believed, &c. Will find nothing able to inte…rupt his rejoycing; to be able to ſay, this one thing I know, that God is my portion, will revive the heart under its greateſt burdens, and put new ſongs into the mouth of a Child of God: Loſe this hold, and you are gone; how ſhall he rejoyce in the Lord, who hath made it a doubt whether he be his God or no?

3. Be ever looking to the fulneſs that is in him, or what he is to thoſe whoſe God he is. Be ever acquainting your ſelves with your object; the more you know his name, the more will you truſt in him, Pſa. 9. 10. And conſequently the more will you rejoyce, for it is the joy of faith. Often look over the Inventory of your portion, & you will therein find enough to employ your joy to the utmoſt latitude of it.

2. Carefully avoid every thing that will tend to obſtruct this joy. If God in Soveraignty hides himſelf, you muſt ſubmiſſively bear it, but do you nothing that hath a moral tendency to hinder the exerciſe of this grace. Here more eſpecially.

1. Take heed of carnal joy. Nothing is more inimical to ſpiritual rejoycing; you may think you obey the command by it, but none breaks it more; and ſo far as Gods Children give way to i…, they debauch their hearts, and make them unfit for p. 646this Duty; as well may a Wife fit her ſelf to joy in her Husbands company, by revelling with an Adulterer, as a Child of God diſpoſe himſelf for ſpiritual joy, by diverting himſelf with that which is carnal.

2. Be ſure rightly to ſubordinate your natural and civil joy. This becomes either good or evil to the perſon according as it is uſed; there is a delight in relations, friends, health, plenty, peace, &c. But there is a ſnare in it: Vain men think this Juſtifies any thing, every thing, and thereby they diſhonour God, and wrong themſelves. If you exerciſe this joy with a carnal mind, and after a vain manner, it becomes ſin; here then is the danger, watch againſt it, and the only way to prevent it, to acknowledge God in theſe comforts, and get your hearts more delighted in his Service by them.

3. Beware of darkning your evidence by any ſin. Your actual joy is helped or hindred by the degrees of the clearneſs of your evidences, and for that there muſt be the witneſs of your own ſpirits, and of the Spirit of God, Rom. 8. 16. And ſin, if allowed, will obſtruct them, it will becloud the evidence of your own ſpirits, darkning the things themſelves from which you are to argue; and it will provoke the Spirit of God to …hhold his witneſs, and then you muſt needs be at a loſs, Pſal. 51.

4. Maintain your faith in an entire relian… on the Righteouſneſs of Chriſt. Keep cloſe to …, if Satan can get you off from it, and bring you to look to any other Righteouſneſs to render you accepted p. 647with God unto Juſtification; there are ſo many flaws in it, that he will rout and diſturb your joy; but if you reſolve to live on this, it will bear you out; & being made yours by faith, it will anſwer every objection, and ſet you down ſatisfied.

5. Maintain your uprightneſs. I intend, not only be ſure to walk uprightly, but ſtand up in the defence of it, whatſoever accuſations are charged againſt it. Satan will object, how can integrity conſiſt with ſo much imperfection; and men will charge you for hypocrites, as Jobs friends did him, but being aſſured of it, reſolve not to part with it till you dy.

3. Fortifie this joy againſt all worldly ſorrows The prevalency of theſe often corrode our ſpirits, and impede our rejoycing in God; and there are many occaſions for them in Providence, we ought therefore to be always laying in againſt it. And here,

1. See how light all outward afflictions are, compared with that which you have to rejoyce in. If we look upon them alone, they will ſtir aggravating thoughts of them, and the burden will grow heavy, and begin to ſink us, but if we entertain thoughts of the bitterneſs of them, with the conſideration of what is ſecured to us in Chriſt, it will outweigh them, and ſhrink them up, 2 Cor. 4. 16, 17.

2. Believe that theſe alſo ſhall turn to your account. That although they be not joyous but grievous, yet they are profitable, and will bring forth precious fruits, Heb. 12. 11. They are bitter pills, but they will purge p. 648out the malignity that is in you, Iſa. 27. 9. And they are managed in that hand that will govern the operation, and give them the aſſured good effect; ſo that in the iſſue you will have cauſe to acknowledge Gods goodneſs and faithfulneſs in them, Pſal. 119. 71, 75. Believe this for the preſent, and rejoyce in the aſſured hope of it.

3. Get your hearts more and more weaned from the world. Worldly ſorrow is always occaſioned by overmuch love of the world; it is therefore beſt prevented by mortifying theſe Affections to it: Col. 3. 2. It will certainly produce this effect: and the way to this is, love Chriſt better, and you will love the world leſs, 1. Joh. 2. 15. Get a clearer apprehenſion of the lovelineſs of Chriſt, and that will diſgrace all that is in the world: and if you value theſe things little, you will grieve little about them.

4. Be much in the contemplation of unſeen things. i. e. The things that are not obvious to a carnal, but only to a ſpiritual eye; theſe indeed are the things, and would we live more in the view of them, it would prevent our being overwhelmed with the troubles of this life, 2 Cor. 4. 18.

4. Improve ſorrow for ſin to eſtabliſh your joy in the Lord. Godly ſorrow is an enemy to no joy but that which is carnal; it is a proper help to that which is ſpiritual: Here then,

1. Be often improving of the promiſes that are made to ſuch. There is a mourning that is made a qualification of thoſe that are owners of bleſſedneſs, Mat. 5 4. Which extends not to every mourning, for there is that which is the beginning of ſorrows; but p. 649it muſt be underſtood only of that which is Godly, hence the difference, 2 Cor 7. 10. And we are told what Chriſt is anointed of his Father to do for them, Iſa. 61. begin.

2. Hence fortifie your Aſſurance by this. And indeed the more of this ſorrow is in you, and the more you practice it, the more ſtrongly may you argue from it; the foundation of our joy in God, is that he is our God in the New-Covenant, and whatſoever will give us a clearneſs in this concluſion, muſt needs afford us the greateſt motive to rejoycing; and ſuch is this Godly Sorrow. Sin is ever moſt bitter to them to whom Chriſt is moſt precious, and they are only true believers, 1 Pet. 2. 7.

3. Now look over to the harveſt. Remember theſe ſhowers are to prepare for it, and bring forward and ripen all the fruits, that they may be ready to be bound up in ſheaves for the Children of God to carry with them: and think how glorious this will be; how joyful a day you are making ready for; and let this ſo influence your thoughts and affections, as to entertain a good opinion of every wet day which your ſpring is viſited withal: and how ſweet will thoſe tears be which will help to nouriſh Grace unto Glory?

5. Do you at any time find your joy interruptted? Be reſtleſs till you have recovered it again. p. 650Gods Children are often thus encountred; there are Clouds riſing and interpoſing; but when it is ſo,

1. Beware of abandoning your ſelves to ſorrow. This is a Temptation, and you muſt reſiſt it, there is ſomething elſe to do; there is no living thus, and therefore you muſt ſet your ſelves to get out of this frame. Hence,

2. Now enquire into the occaſion or reaſon of the malady, and ſeek the removal of it. There is ſomething in the way; ask of God to diſcover it, and do you make a diligent enquiry; and when you know it, ſeek after the means to help it, and ſet about them: And here,

1. If it be any outward thing, be aſhamed of it, & reſist it. Is it ſome croſs or diſappointment in the world; ſee how beneath a Child of God this is, & how unreaſonable; withſtand it then to the uttermoſt, and beg Grace of God to help you to overcome it.

2. Is it any ſpiritual deſertion that you labour of? This is enough to put you into ſadneſs, and make you Sick of love. However you muſt expoſtulate with your ſelves, as he, Pſal. 43. ult. Why art thou cast down, &c. And in this hope you muſt endeavour to regain the light of his countenance: and to that end.

1. Search for the ſin that hath occaſioned it. You p. 651may well think that you have ſome way carried it unhandſomely to Chriſt; call your ſelves to a ſtrict account about is, and deal home with your hearts in it, Cant. 5. begin.

2. Go to Chriſt confeſſing it. Do not think to hide away from him, to cover your tranſgreſſion, and keep it hid and ſo quiet your ſelves: While David did ſo, it did but torment him, Context, verſe 3, 4 Confeſſion is the way; Chriſt knows your frame, and can pity you, but he expects an ingenious acknowledgment, Jer. 3. 13.

3. Renew your Repentance. Confeſſing and Forſaking muſt go together, elſe the former will not avail, Prov 28. 13 Turn from that ſin with hatred and deteſtation of it put it from you, and reſolve by the help of God, to have nothing more to do with it. True Repentance will lead the way to have your joy reſtored again; and the more deep and thorow it is, the better it will be for you.

4. Renew your Covenant. It is true, every provocation given to Chriſt by his people, is not a violation of the Covenant between him and them, for that is Everlaſting; but yet it is an entrenchment upon it, a dealing falſely in it; and therefore upon ſuch falls as have made thoſe breaches, it is a proper ſeaſon to revive our engagement to him, and bring our ſelves afreſh under the obligations of it.

p. 6525. Thus wait upon Chriſt for the Comforter, and accept of the Conſolation that he brings you. It muſt come from him if you have it; but you muſt ask it of him, and ly in a humble penitent poſture at his feet for it: and when you are brought to this, he will, in the beſt ſeaſon, appear to you, wipe off your tears, turn your mourning into dancing, and make your broken bones to rejoyce.

FINIS.

ERRATA.

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