Right Rejoicing, Title page – Dedication
Right Rejoycing: OR The Nature and Order OF Rational and Warrantable Ioy.
Discovered in a Sermon preached at St. Pauls before the Lord Maior and Aldermen, and the several Companies of the City of London, On May 10. 1660 appointed by both Houses of Parliament, to be a day of solemn Thanksgiving for Gods raising up and succeeding his Excellency, and other Instruments, in order to his Majesties restoration, and the settlement of these Nations.
By Richard Baxter.
LONDON, Printed by R. W. and A. M. for Francis Tyton and Jane Underhil, and are to be sold at the sign of the three Daggers in Fleet-street, and at the Bible and Anchor in Pauls Church-Yard, 1660.
Aleyne Maior.
Martis 15o. die Maii 1660. Annoque Regis Caroli Angliae, &c. duodecimo.
IT is ordered That Mr. Baxter be from this Court desired to Print his late Sermon at Pauls.
Sadler.
To the Right Honourable Thomas Aleyne Lord Maior of the City of London, with the right Worshipfull Aldermen his brethren.
AS in obedience to your favourable invitation, this Sermon was first preached, and the author conscious of his great unworthiness, employed in so honourable a work; so is it your pleasure (against which my judgement must not here contest) that hath thus exposed it to the publick view. Which yet I must confess doth not engage you in the patronage of any of the crudities and imperfections of this hasty work; It being the matter (which is of God) that so far prevailed for your acceptance, as to procure your pardon of the manner, which is too much my own. Rejoycing is so highly valued even by nature, that I thought it a matter of great necessity, to help to rectifie and elevate your joyes. The corruption of a thing so excellent must needs be very bad: And it being the great and durable Good, that must feed all great and durable joy: and seeing these little transitory things can cause but little and transitory delight: I thought it my duty to insist most on the greatest, on which in your meditations you must most insist: which I repent not of especially now you have given my doctrine a more loud and lasting voice; because it is only our Heavenly interest, that may be the matter of universal, continued delight, and so the subject may make the Sermon to be of the more universal and continued use, when a subject of less excellency and duration than heaven, would have depressed and limited the discourse as to its usefulness. And also I was forced in this (as in all these sublunary things) to estimate the Mercy in which we did all so solemnly rejoyce, but as a Means, which is so far to be valued as it conduceth to its end; and is something or nothing as it relateth to Eternity. Since I placed my hopes above, and learned to live a life of faith, I never desire to know any mercy in any other form or name; nor value it on any other account: as not affecting to make such reckonings, which I daily see obliterated in grief and shame, by those that make them: and remembring who said, that if we had known Christ himself after the flesh, henceforth we know him so no more. As it was my compassion to the phrantick merry world, and also to the self-troubling melancholy Christian, and my desire methodically to help you in your rejoycings about the great occasions of the day, which formed this exhortation to what you heard, and chose the subject which to some might seem less suitable to the day; so if the publication may print so great and necessary a point on the hearts of any that had not the opportunity to hear, as God shall have the praise, and they the joy, so you shall have (under God) the thanks, and I the attainment of my end, which is my reward: I rest
Your servant in the work of Christ, Richard Baxter.
Right Rejoycing.
LUKE 10. 20.
Notwithstanding in this rejoyce not, that the spirits are subject to you; but rather rejoyce because your names are written in heaven.
Right Honourable, Worshipfull, and beloved Auditors,
IF any of you shall say upon the hearing of my Text, that I have chosen a subject unsuitable to the occasion, and that a [Rejoice not] is out of season on a day of such rejoycing, they may I hope be well satisfied by that time they have considered the Reason of these words as used by Christ to his Disciples, and the greater joy that's here commanded, and so the rea…on of my choice.
When Christ had sent forth his seventy Disciples, to preach the Gospel through the Cities of Judea, and to confirm it by miraculous cures, for which he endued them with power from above; upon their return, they triumph especially in this, that the Devils themselves were subject to them, through the name of Christ, ver. 17. A mercy which Christ is so far from extenuating, that 1. He sets it forth more fully then they, ver. 18 [I beh…ld Satan as lightning fall from heaven] 2. He promiseth them yet more of it, [giving them power to tread on Serpents and on Scorpions, and ov…r all the power of the enemy, and that nothing should by any means hurt them.] 3. He rejoiced in Spirit, and thankfully acknowledged it to the Father himself, ver. 21.] And yet he seems here to forbid them to rejoyce in it, commanding them another joy. What! was it not a mercy to be rejoyced in? Or is there any contradiction in the words of Christ? Neither: He doth not absolutely forbid them to rejoyce in it. But he saw th…t their corruption took an advantage by it, to puff them up with pride and vain-glory, and that they favoured it too carnally, and were much taken with it, as it was a visible triumph, and honour to themselves the instruments, and too much overlook't the end and use of it. Christ therefore aggravateth the Mercy in its proper notion, as it was to the honouring of the Father and himself, and the advancement of his Kingdom, and the saving of mens souls, by the confirmation of the Gospel, and the fall of Satan. But the shell or grosser substance of the mercy; applyed to a wrong end, and by corruption made another thing, being deprived of its proper soul, this Christ admonisheth them to keep out of their estimation and affection. He meeteth his returning messengers, rejoycing too much in themselves: and this proud, inordinate, selfish joy is it that he would take from them by his caution or prohibition, [In this rejoyce not] But that they may see that he doth not envy them their comforts, he sheweth them cause of a greater joy, which he aloweth and commandeth them, as more suitable to his ends, and their felicity: [But rather rejoyce that your names are written in heaven.]
For the better understanding of this you may observe, 1. What matter of Joy the subjection of the Devils might afford them. 2. What manner of joy they were affected with, which Christ forbad them. 3. What manner of joy it is that Christ alloweth them, when he seemeth to restrain it wholly to their heavenly interest.
I. No doubt, to have the Devils subject to them, was a great mercy, in which they might rejoyce: For 1. It was the Gift of Christ: and all is perfumed that hath toucht his hand. Nothing but Good can come from him that is so Good▪ by way of Gift.
2. It was a Gift foretold by the Prophets, as reserved for the Gospel-time, that's eminently called The Kingdom of God: And an extraordinary gift in respect to the precedent and subsequent generations. It was no usual thing for men to exercise such authority over the very Devils, as to command them to come forth, and to heal the bodies that they had long afflicted.
3. It was a victory over the strongest enemy, that can make more effectual resistance then the most numerous armies of poor mortals, and would laugh at your horse and arms, your fire and sword, your greatest Cannons: and cannot be expugned but by the power of the Almighty. A stronger then he must come upon him and bind him, and cast him out of his possession, before he will surrender the Garrison, goods, and prisoners which he hath held in peace, Luke 11. 21, 22.
4. It was a victory over the most subtile enemy, that is not conquerable by any stratagems of humane wit.
5. It was a victory over the most malitious enemy: that sought more then the subversion of mens temporal peace, and by afflicting the body intended the hurting of the soul.
6. It was a conquest of him that had long possession, and one way or other kept in bondage the prisoners, that justice had subjected to his rage.
7. It was a victory exceeding honourable to Christ, whose very messengers by his name alone, could make the powers of hell submit. He that refused to be made a King, as having not a Kingdom of this world, (John 18. 36.) and that had not a place to lay his head on (Mat. 8. 22.) commanded him that had presumed to tempt him with all the Kingdoms and the glory of the world, (Mat. 4. 8, 9.) and that not only by the bare word of his mouth▪ but by the word of his me…nest, most despised Messengers, which made the people stand amazed, saying, What manner of man is this?
8. It was a victory tending to the successes of the Gospel, to convince the unbelieving world, and so to enlarge the Kingdom of Christ, and to save the peoples souls.
9. And also from so great a work, it was no small honour that accrewed to the instruments: An honour which in its proper place they might lawfully regard.
10. And all this was aggravated by the congruency of the mercy, to the low despised condition of the instruments, (and of Christ himself) when they were destitute of all common advantages and means, for the carrying on of so great and necessary a work, surpassing all the strength of flesh: how seasonable was it that the Omnipotency of Heaven should then appear for them, and thus engage itself for their success? So that in all this you may easily see that here was abundant mattter for a rationall warrantable joy to the Disciples.
II. But where then was their fault? and what was that joy which Christ forbad them. Answ. Having already told you in generall, I shall tell you more parcularly. 1. They looked too much at the matter of Dominion over the subjected and ejected Devils, and relished most delightfully the externall part. As the Jews lookt for a Messiah that should come in grandeur, and bring the Nations under his dominion; so the Disciples that had yet too much of these conceits, began to be lifted up with the expectation of some earthly glory, when they saw the powers of hell subm…t, and Christ thus begin with the manifestation of his omnipotency. But the great End of these Miracles, they too much overlooked. They too much left out of their rejoycings, the appearances of God, the advantages of faith, the promotion of the spiritual Kingdom of Christ, and the greater mercies of the Gospel, as to themselves and others.
2. They took too great a share of the honour to themselves, being more affected, to see what great things they were made the instruments to accomplish, then what honour did thereby accrew to God, and benefit to man. And thus while they arrogate too much to themselves, and withall too much over-look those higher, greater mercies, to which all their miracles were but means, they deservedly fall under Christs reproof; and he is imployed in the cure of their diseased joyes, by amputation of the superfluities, and rectifying the irregularities, and supplying the defects, lest Satan should take possession of their souls, by carnality, selfishness and pride, when they thought they had conquered him, by dispossessing him of mens bodies.
III. By this you may understand, what joy it is that Christ alloweth and commandeth them.
1. As to themselves t… …ill the…r pride, and to increase their kindl… joy … …h…k…ulness, and to advance their est…mation o… t… riches of the Gospel, and rectifie …heir judgement o… the work and Kingdom of their Lord, he calls them to mind that Higher Mercy, which is worthy of their greatest joy. An interest in Heav…n is another kind of mercy, then healing the sick, or casting out Devils here on earth.
2. In reference to his honour, he would have them first look at the Greatest of his Gifts, …nd not forget the glory which he finally intends them; …ile they are taken up with these wonders in the way. For his greatest honour ariseth from his greatest mercies.
3. As to the Degrees of their Rejoycing, he would not have them give the greater share to the lesser mercy, but to Rejoyce so much more in their heavenly interest, as that all other joy should be as none in comparison of it. So that this [Rejoyce not in this, &c.] is as much as if he had said [Let your Rejoycing in this power over the Devils be as nothing in comparison of your rejoycing that your names are written in heaven.] Just as he forbiddeth Care and Labour for these earthly things, when he saith [Care not what you shall eate, &c.] Mat. 6. 25. [Labour not for the meat that perisheth, but for that which endureth to everlasting life, which the Son of man will give you] John 6. 27. Our Care and Labour for earthly things, must be nothing in Comparison of the Care and Labour we are at for heaven: And so our joy, in the greatest of these outward mercies, should be as Nothing in comparison of our joy in higher things.
4. As to the nature and order of the thing, he alloweth them no joy in this or any temporal or created thing whatsoever, but as it proceedeth from God and tendeth to him as our ultimate end: We must not Rejoyce in our victories over Satan or any other enemy, for it self, and as our end, but as it is a means to the glory of God and mens salvation. In all which it is evident, that Christ doth but regulate and advance their joy, and calling them first to rejoyce in that which is their End and All, and animateth all their lower mercies, he then alloweth and requireth them to rejoyce, even in this, which he seemed to forbid them to rejoyce in, viz. that the Devils were subj…ct to them; so they do it in due subordination to its end.
The only difficulty in the preceptive part of the text is, what's meant here by the [writing of their names in heaven] In a word the meaning is, that they are fellow Citizens of the Saints, and of the houshold of God, and having a room among the Saints on earth, have a title to the celestial glory. As in some well-ordered Cities there were rolls kept of the names of all the Citizens, or Free-men, as distinct from all the inferiour, more servile sort of subjects, and as muster-rolls are kept of the listed souldiers of the Army; so all that are Saints are enrolled Citizens of heaven, that is, are the heirs of the heavenly felicity.
We are Decreed to this state before the foundations of the world; We are Redeemed to it by the death of Christ: but we are not actually entred into it, till we are sanctified by the Holy Ghost, and heartily engaged to God the Father, Son, and Spirit, in the holy Covenant.
The Doctrine of the Text is conteined in this proposition; To have our names written in Heaven, is the greatest mercy, and first and chiefly, and only for it self to be rejoyced in; which so puts the estimate on all inferiour mercies, that further then they refer to this they are not to be the matter of our joy.
Though we had seen the Devils subjected to our ministration, departing from the possessed when we command them in the name of Christ, and the bodies of the afflicted miraculously relieved, yet all this were not comparatively to be rejoyced in, nor as separated from our title to the heavenly glory.
When I have first given you the Reasons of the prohibition, [Rejoyce not in this and then of the command [but rather Rejoyce, &c.] you may by fuller satisfaction about the sense and truth of the Proposition, be better prepared for the further application.
I. Rejoyce not, though the Devils themselves were subject to you, further then as this refers to Heaven; 1. Because all these common mercies, may possibly consist with the present misery of the persons that receive them. A man may be the slave of the Devil as to his soul, when he is casting him out of another mans body. He may be conquered by his own concupiscence, that hath triumphed over many an enemy. These times have shewed it to our grief, that heresie, and pride, and ambition, and self conceit, may conquer those that have been famous for their conquests: He may be a slave to himself, that is the Master of another.
And what I say of the instance in my text, you may (upon a parity or superiority of reason) all along give me leave to apply to the great occasion of the day: it being a matter of much greater glory, to conquer infernal powers then mortal enemies, and to have the Devils subject to us, then men. To be such a conquerour of men or Devils, is no sure proof of the pardon of sin, the favour of God, and saving of your souls. Alas, how many called valiant, are the basest cowards in the warfare that their everlasting life dependeth on? How many that are renowned for their victories by men, are wretches despised and abhored by the Lord? What Christian so poor and despicable in the world, that would change his state with a Cataline or Sejanus, yea with a Cesar or Alexander if he might? Could you see the inside of a glittering gallant, or an adored Prince that is a stranger to the life of faith, what a sad disparity would you see? the vermine of the most filthy lusts continually crawling in the soul, while the body is set out by the most exquisite ornaments, that pride can invent and their purses can procure, for the encreasing of their esteem in the eyes of such as judge of souls by the colour and cover of the bodies. To see the same man sumptuously feasted, attended, honoured, magnified by men; and at the same time dead in sin, unacquainted with the life and comforts of believers, and under the curse and condemnation of the Law of God, would tell you, that such a wretch is far, from the state in which a reasonable man is allowed to rejoyce. There are not more naked leprous souls in the world, then some that are covered with a silken, laced, painted case: Nor any more poor and sordid, then such as abound with earthly riches. And for such a one to Rejoyce, is as unseemly, as for a man to glory that his gangren'd foot hath a handsom shoo, or that his diseased pained flesh doth suffer in the fashion, or that his wounds and ulcers are searched with a silver instrument. God sees the rottenness and filth that is within these painted sepulchres, and therefore judgeth not of them as the ignorant spectator, that seeth no further then the smoothed, polished, guilded outside. And therefore we find his language of such to differ so much from the language of the world: He calls those, poor and miserable, and blind and naked, and foolish and mad, and dead and cursed, that perhaps hear nothing lower from the world, then Honourable, Worshipfull, Rich and Wise; and men are admiring them, while God is loathing them; and men applauding them, while God condemneth them. And hence it is that the servants of the Lord, do lament the case of those that worldlings count most happy. When Paul speaks of those, whose God is their belly, whose glory is their shame, and who mind earthly things, he doth it weeping (Phil. 3. 18, 19.) when a phrenetick sensualist would but have derided his compassionate tears, and bid him keep them for himself.
2. Rejoyce not in these outward common things, comparatively or for themselves, because they are not only consistent with most deplorable misery, but also are the strong and ordinary means, of making men miserable, and fixing them in it, and increasing it. Many that have seemed humble, fruitful, flourishing, and stedfast while they dwelt in rhe valleys of a mean, a low, afflicted state, have proved sun-burnt, weather-beaten sinners, apostates, proud, vain-glorious and barren, when they have removed their habitations to the mountains of prosperity. Alas, we find it hard enough to be serious faithfull Christians, under the less and ordinary temptations, of a poor, or mean, or suffering condition. And should I rejoice if I were put, to pass to heaven, as a Camell must pass through a needle's eye? We have difficulties …now already, unless our wisdom, strength and courage, were greater to encounter them; And shall we Rejoice if these difficulties be encreased to impossibilities, (as with men,) leaving us no hope but that humane impossibilities are conquerable by Divine omnipotency? Luk. 18 27. Is it not hard enough to have a lowly mind in a low condition? (but much more in a high?) to despise the world when the world despiseth us? to walk in heaven when faith is not interrupted by the noise or shews of the distracted acters of these bedlam tragadies? and to converse with our everlasting company; when we are freest from these crowds and tumults? And shall we Rejoice that we, who already stumble at a straw, have rocks of offence and mountains of difficulty cast before us? How few are advanced to higher measures of faith and holiness, by their advancements in the world? For the most part, if they seemed to have something of plain honesty and fidelity before, when they come to be advanced, its drowned in carnal policies, self-love and hypocritical dissimulation: And if they seemed before to be humble and heavenly, and to live to God, and to his interest and service, how strangely doth prosperity and dignity transform them, and make them forget their former apprehensions, their convictions, purposes and vows, yea their God, their happiness, and themselves? And should we not be very cautelous how we rejoice, in an air that few men have their health in? and in a diet (how sweet soever) that corrupts and kills the most that use it? in the tables that prove snares, an the sumptuous houses that are traps to the inhab…tants?
3. Rejoyce not in these common things: for they are but such as are often made the Devils tools to do his his work by, and are used against the Lord that gave them, to the hindrance of the Gospel and injury of the Church of Christ. While men are low, and live by faith, they do good with the little which they have; and have the blessing of the Will (when they are unable for the deed,) and of hearts disposed to do good, if they had opportunity: when usually those that are lifted up, having more of Power and less of Will, do less when the might and should do more; and use their talents to aggravate their sin and condemnation: To further piety, or charity, they have power without will; but to hinder it, they have both power and will. And while the poor of the world, that are rich only in faith, would help on the work of God, and cannot (by the great assistances which the great might give,) and the rich and honourable can and will not, but can and will promote the interest of the flesh; you may easily see the Churches case, how sure it is to know adversity, and how much of our expectation must be from God, and how little from any of the Sons of men. Is it as common for one that is very rich to part with all to follow Christ for the hopes of heaven, as it is for one that hath not much in the world to part with? Is it as common for one that hath many thousands a year, to cast all his substance into the treasury, as for a widdow to do it that hath but two mites? Luke 21. 2, 4. O how much easier were it like to go with the Church of God, if greatness and ungodliness were not no so commonly conjunct? But usually, as riches, and dignities, and honours do much encrease their carnal interest, so do they encrease their carnal-mindedness, and their engagements against that life of faith & holiness, which is contrary to their interest; so that none are such malignant adversaries to godliness, and none have such advantage to execute their malice. Seeing then that all such honours and advancements are made by corruption too ordinary instruments of the vilest works of serving Satan, and opposing Christ, and oppressing piety, honesty and innocence, rejoyce not in them as for themselves, nor any way but in subservience to your heavenly rejoycings.
4. And it should much abate our carnal joy to consider that all these things are such, as may End in misery and leave the owner in everlasting woe. He that is feasting in purple and fine linnen to day, may be to morrow in remediless torments, and want a drop of water to cool his tongue, Luke 16. He that is to day triumphing over mortal enemies, may to morrow be led in triumph to hell fire, and lie in chains of darkness till the judgement of the great day. He that is now prophecying in the name of Christ, and casting out Devils, and doing many great and wonderful works, may shortly be condemned at his bar, with a [depart from me yee workers of iniquity: I never knew you] Mat. 7. 22. 23. And who would be merry at a feast, that he must cast up again, in griping pain or mortal sickness? You see now where the great ones of the world do take their places, and how they are admired and honoured by men: but you see not where the tide will leave them, and how they shall be used by infernal spirits, if they have not a bettter preventive and security, then all the renown and dignities of the world. Be cautelous therefore in your Rejoycing for that, which may end in everlasting sorrows.
Yea more then so, these outward honours, and successes, may plunge men deeper in perdition, then ever they had been without them. And thousands shall wish that they had never know them; and that they had rather been the lowest and obscurest persons, then by the temptations of prosperity to have been led into that misery. And should you not be very cautelous in your rejoycing in that which you may possibly wish you had never known? You see then the Reasons for the prohibition [Rejoyce not.]
II. But on the contrary, that the precept [Rejoyce that your names are written in heaven] is backed with such Reasons from the nature of the thing, as should much excite us to the practise, is a truth so manifest, that a tedious demonstration of it might seem at best unnecessary, and so an error, in these straits of time. 1. What should be Rejoyced in, if not the Lord of life himself, who is the everlasting joy and glory of the Saints? If felicity it self cannot make us happy, and life it self is insufficient to quicken us, and the Sun it self cannot illuminate us, it is in vain to expect this light, this life, this happiness and joy, from any other. From others we may have joy derivatively at the second hand: but only from God as the Original and first cause. Other things may be means of the conveyance: but God is the matter of our joy: A creature may be his medicine; but he is our life and health it self. Comfort may be offered by others; but its he that gives it, others may direct us to it, but he effecteth it. If God be not to be rejoyced in, the affection of joy is made in vain: For he is goodness it self, and there is nothing lovely or delectable but what is in him. And what is Heaven, but the fruition of God?
2. It is congruous that we now Rejoyce, in that which we must Everlastingly rejoyce in. Heaven is the state of Everlasting joy: and therefore the foresight of it by faith, is the only way to rational solid comfort here. If you knew the place in which you should live but an hundred years in earthly pleasures, or the friend in whom you should as long have sweet delight, the fore-knowledge of it would make that place and friend, more delightfull to you then any other. Mutable joyes are the shame of man, and shew his levity, or his folly in choosing the things to comfort him, that are insufficient to perform it. But if your heavenly interest be the matter of your joy, you may rejoyce to morrow as well as to day, and the next day as well as to morrow, and the next year as well as this. If prosperity be your joy, your joy must be short; for your worldly prosperity will be so. If victory, and dignity, and over-topping others be your joy, it will be short; for death is ready to leave the conquerour, the honourable, the Prince, with the conquered, and the meanest subject. If the solemnity and feasting of such a day as this should be the greatest matter of your joy, the day will have a night, and the feast an end, and so will your joy. But if Heaven be the matter of your joy, you may go on in your rejoycing, and every day may be your festivall: For God is the same both yesterday, and to day, and for ever. You only have the day that hath no night, and the feast that hath no end, or intermission, unless as it is caused by your errors and misapprehensions. There can nothing fall out, of so hurtfull a nature, as to turn your feast into gall and wormwood; for God will be still God, and Christ still your Head, and Heaven will be Heaven, and nothing is of any considerable moment to put into the scales against your happiness. If once you have a God, a Christ, a Heaven to rejoyce in, you may rationally indulge a constant joy, and may rationally rejoyce in poverty, reproach, contempt and calumny, in imprisonment, banishment, sickness, or in death, as well as in a prosperous state: and you transgress the laws of Reason if you do not.
3. Rejoyce if your names are written in Heaven; for this is a Divine, a pure, a profitable, and a warranble joy. When God and his Ministers rebuke your mirth, it is not this holy mirth that they rebuke, but your dreaming mirth, or waking folly. As we beat down you presumption, but to set up your faith; and beat down mens deceitfull hopes, to prepare them for the hopes that will not fail them, and not to b…ing them to despair: so do we call you from your frothy, foolish, childish mirth, that we may lead you to the highest joyes. Here's joy that you need not be ashamed of: of which you can scarcely take too much: of which you need not to repent. Be as joyfull and merry as you will, if this may but be the matter of your joy. The more you are thus joyfull, the more acceptable to God. It is Satan and not God that is the enemy of this joy; that pleads against it, and fills a Christians mind with groundless scruples, and doubts, and objections against it. O that our souls, and our assemblies did more abound with this holy joy! And O that Christians understood the excellency and usefulness of it; and would set themselves more constantly to the promoting and maintaining of it in themselves! Whoever of you is most joyfull in the Lord, I dare perswade you to be more joyfull yet; and so far should you be from checking your selves for this holy joy, that the rest of your duties should intend it, and you should make it your work by the help of all Gods Ordinances and mercies to encrease it. He is the best Christian, that hath most love, and joy, and gratitude: And he that is best at this, is like to be best in the performance of his other duties; and in the conquest of remaining sins. But more of this in the application.