The Valley of Vision, Sermon 2 – Title page 4
PSAL. 119.111.
Thy teſtimonies have I taken as a Heritage for ever; for they are the rejoycing of my heart.
THIS Pſalme it is penned in the ſame ſtraine that Solomons Book of Proverbs is, it is not enlarged by production, but by coaugmentation. As in that Book, ſo in this Pſalme, there are many paſſages (even all) that are very precious but they have no great dependance one part on another. There is in this Pſalm as many ſeverall ejaculations, as there are Sentences there, but yet there is no good documentall dependance between them.
The paſſages of this Pſalme are rather the ebolitions of a devout …oul, then any continued narration: A kind of dependance there is, but it is like that that was between the links of thoſe Rings that St. Auſtin ſpeaks of, that were touched with a Load-ſtone. The parts they doe hang one upon another, not by rules of Art, but by the touch of the Spirit. And yet that is ſet forth with that variety, that a man that reads the Pſalme will think that the Prophet David was in all the ſeverall kinds, and ſorts of Divine tempers. In ſome paſſages you have him tranſported with the rapture of admiration; in another breaking forth into humble devout ſupplication; then againe, into penitentiall confeſſion; then into holy purpoſes and reſolutions; and then againe, making of ſerious, and ſolemn proteſtations to walk in the Commandements of God; and to this head we are to refer this Verſe that now I have read to you.
It is a holy proteſtation that the Pſalmiſt makes, by way of Remonſtrance; or declaration, to teſtifie the great eſteeme that he had of the Commandements of God, and the comfort he received by them.
Therefore I have now made choyſe of it, to follow the Scripture which I laſt handled, as a ſupply of that which was not there expreſt. That Scripture ſhewed to us how a Chriſtian may draw comfort to himſelfe in the time of Tribulation, from the conſideration of the future Crowne of glory, that is referred to the other life. And here now we have a Foundation of comfort laid downe to us for the preſent, to be had, and onelyonly to be had in the word of God, in the teſtimonies that are divine, which were the rejoycing of Davids heart, and ſo of all others in the ſame condition.
It is ſet forth to us in this excellent example, the perſon of him that penned the Pſalme, whoſe heart was more deeply ſtricken with the wound of love towards the Commandements of God, then any creature that ever breathed upon the Earth, and better verſed in them. By making inquiry into that that was his practiſe, we ſhall the better learne what ſhould be our owne. For that purpoſe I will divide the words onelyonly into theſe two parts
There is Davids Profeſſion,
There is Davids Motive,
The Profeſſion in theſe words, Thy teſtimonies have I taken for a heritage for ever.
The motive in theſe, For they are the rejoycing of my heart.
The profeſſion is one of thoſe many, that he makes in this Pſalme, but more compleat, and full then any, if not then all of the reſt. He ſayth in other places of the Pſalme, of Gods Commandements, that he had them in eſteeme above gold, above fine Gold, above all riches; he comes more neare home to the point in this teſtification here, and it is more full, when he ſayth he eſteemed them as his Heritage, as his lot, and portion, he makes them both, as Lands, as goods, as all; above all temporall things whatſoever. That we may ſee it now more fully, let us,
Firſt conſider what it is, that the Pſalmiſt here ſpeaks of.
Then what it is that he teſtifies of it.
The thing here ſpoken of, is the word of God, couched under that name. The teſtimonies of the Lord. Thy teſtimonies. It is a relative name given to the word of God, as indeed moſt of the names whereby it is called in Scripture (if not all) are relative.
Some in reference to God,
Some in reference to Man,
Some in reference to Both,
In regard of God himſelfe, the word is called Voluntas domini, the will of the Lord, becauſe it containes in it the declaration of his will and pleaſure to be wrought by us. It is called, Verbum domini, the word of the Lord, becauſe it was publiſhed by himſelfe, Viva voce, at the firſt, when he gave the Commandements, and voce ſpiritus, by the ſecret voyce of the Spirit after, when he inſpired the Prophets, and Apoſtles to pen it. Then it is called, Statuta Domini, the Statutes of the Lord, becauſe he hath ſtabliſhed, and ratified it to be the rule of truth, and life, and Salvation for ever.
Then in regard of man, it is called Lex Domini, the Law of the Lord, Quia ligat, it binds him to performe, and to obey, and Timor Domini, the feare of the Lord, becauſe it begets in every one that is acquainted with it, a holy raviſhing, and feare, both of the nature, and power, and judgements of God.
Then in regard of both, it is ſometimes called Mandata domini, the Commands of the Lord to be performed by us, and Judicia domini, becauſe it containes the judgements of the Lord, to be executed upon us, if we breake it. And Teſtimonia Domini, the Teſtimonies of the Lord. The Teſtification, (as one ſayth) between God and his people; both that they receive this Law, and engage themſelves to obedience, and conformity to it. So now this linck of words and names hath brought us to the name here uſed. A name more frequent then many of the reſt, and more often uſed, when the Speech is, not onelyonly of the word of God it ſelfe, but of any thing that hath reference to it.
Firſt, the Tables of the Law, that containe the Commandements, they have this word on them, they are called the Tables of teſtimony. Then the Ark that contained theſe Tables, that hath this word, it is called, the Ark of the teſtimony. Then the Tabernacle that held the Ark, had this word ſtamped on it, it is called, The Tabernacle of Testimony. Here they hang, the Tabernacle held the ARK, the Ark held the Tables, the Tables held the Law; it tranſmitted, by the power of it, this name to all that had reference to it. And it is fitly called teſtimonies.
Reſpectu Sui,
Reſpectu Dei,
Reſpectu Noſtri,
In regard of it ſelfe. Firſt, becauſe it was a Law given at firſt by many ſolemn teſtifications, as one obſerves. Lex & evangelium, &c. The Law, and the Goſpell, were given under teſtimonie.
Beſides, therefore the teſtimony, becauſe it is the teſtification of all Divine ſacred truths, of all things that concerne Salvation. The Scriptures onelyonly give witneſſe to themſelves, there is no truth doth ſo, beſides Divine truths, and the Commands of God. And Salvian gives the reaſon very well, it muſt needs be, Incorruptum teſtimonium, an uncorrupt teſtimony that is given by the pure, incorrupt Spirit of God, that was the Inſpirer of it.
Then againe, it is a teſtimony in reſpect of us.
Actively,
Paſſively,
Actively, becauſe it is the teſtimony to be beleived by us. Hence it is, that we confirme all truths Non eſt proceſſio, &c. we can have no proofe of any thing in Chriſtianity, but out of the holy Scriptures. As St. Chryſoſtome well, Sine his teſtibus, &c. without theſe ſacred witneſſes our inventions have no validity, they are of no force. Therefore becauſe it is a witneſſe to the truth, it is called Gods teſtimony: hence we are to draw the teſtimony of confirmation.
Then paſſively too, therefore the teſtimony in regard of our ſelves, becauſe it teſtifies againſt us, if we doe not obſerve and keep it.
It is true of the Old, Teſtament.
It is true of the New, Teſtament.
Of the Old, God himſelfe ſpeaks, he Commands Moſes to put the Tables in the Ark, that they might be a Witneſſe, and Teſtimony againſt them. And our bleſſed Saviour ſpeaks of the new in the Goſpell, The words that I ſpeake ſhall judge you, ſhall witneſſe againſt you at the laſt day. They are teſtimonies of comfort, as St. Auſtin ſayth well, if we keep them, and teſtimonies of conviction, if we tranſgreſſe them.
That no man may think he can ſin without a witneſſe, there are many Books of witneſſe will be produced. The Book of the creatures, the Book of Conſcience, and the Book of Gods preſcience, and the Book of the Scriptures too. Every Chapter that we read, every Text that we heare at any time Expounded, will eyther be Pro or Contra, a teſtimony, a witneſſe, eyther for us, for our comfort, and aſſurance, or elſe againſt us for our conviction, therefore in reſpect of us, it is called a teſtimony.
Laſt of all, in reſpect of God himſelfe, both becauſe it doth give a teſtimony to him, it makes God knowne to us; it gives a teſtimony of all thoſe attributes that are himſelfe, of his Wiſdome, of his power, of his juſtice, of his goodneſſe, of his truth. The Declaration of theſe, we have them all in the Book of the Scriptures: there is never a Book, but there is a teſtification of theſe. In the Book of Geneſis we have there a teſtimony of his power, in making the World. A teſtimony of his juſtice in drowning the World. Of his goodneſſe in ſaving Noah. In the Book of Exodus we have a teſtimony of his providence, in leading the People of Iſraell through the Red Sea; in bringing them out of Aegypt. We have a teſtimony of his wiſdome in giving them his Law. What ſhould I name more? In the New Teſtament, in the Goſpell all is teſtimony. As the Old gave teſtimony to God, ſo the New to Chriſt, To him give all the Prophets witneſſe; not onelyonly the Old, but the New, Theſe are they that teſtifie of me. Every where there is teſtimony of Chriſt, of his humility in taking our Nature; of his power in working of Miracles; of his wiſdome in the Parables that he ſpake; of his patience, and love in the torments that he ſuffered for us. Both Law, and Goſpell, the whole Book of Scripture, and every part of it, in theſe regards is fitly called, The teſtimonies of the Lord. And the holy Pſalmiſt makes choyce of this name, when he was to ſpeake to the honour, and glory of it, becauſe it was that name from which he ſucked a great deale of comfort, in that it was the teſtimony of Gods truth, and goodneſſe, and wiſdome, and power, to him, thereupon he makes ſo precious eſteeme of it, as to account it his heritage. This is the firſt thing, what the Pſalmiſt ſpeakes of; the word of God, under this name, The teſtimonies of the Lord.
Now from that we may goe on to the next, to ſee what it is that he thus predicates, and teſtifies of them; and it is an honourable Elogium, I have taken, or as ſome read it, I have choſen, or as others, I have claimed them as my heritage, and a heritage for ever. In all theſe variations we may ſee abundance of Heavenly affection in the Pſalmiſt at this time,
Conſidering that the word of God it was that great bleſſing that God beſtowes upon the Church, and hath intitled and intereſſed all his Servants in it, therefore David makes advantage of the premiſes, he challengeth his title, and intereſt, as being one …, one of the Servants of God, I have claimed … an Heritage for ever.
Conſidering againe, that the word of God is that great gift, that God reacheth out himſelfe, the greateſt gift that ever he beſtowed upon the World, but the gift of his Son, and the gift of the holy Ghoſt, next them, the word of God, that is the great gift, and God reaching out this great gift, now David, as it were, ſpies Gods hand extended towards him, therefore he meets him in this work; and God having a hand to give, he hath a hand to take, I have taken them as my heritage for ever.
Yet againe, remembring that they were of more worth, and eſteem then all Earthly things whatſoever, more precious then gold, then fine gold, and all ſpoiles and riches, he is here put to his choyſe, which way he will take, and what he would make choyſe of, the glory of the World, of which he had plenty, the royalty of it, or that that was more deare to his Soul, the teſtimonies of the Lord. What doth he? With Mary, he makes choyſe of the better part, here he pitcheth, and fixeth his election, I have choſen thy teſtimonies as a Heritage for ever. Any of theſe wayes it is full of affection.
And what is it now that David takes, and chooſeth, and claimes? The teſtimonies of God.
For an Heritage.
An Heritage, it is a word that is precious, and a word that is uſefull. In ſumm, it is nothing elſe but this, the Lot, or portion that diſcends upon every man here in this World, the ſhare, or dimenſum that is allotted to him, whither it diſcend by ſucceſſion, or be demiſed by gift, that is a mans Heritage in a large ſence. Thereupon it is, that it is tranſlated from temporalls, to ſpiritualls; becauſe God is ſo gracious, he gives to his Servants, Bona ſui, of his owne good, as every thing is Gods in the World, but more eſpecially things celeſtiall, Divine, ſuper-ſupreame bleſſings, theſe things celeſtiall, are the good things of God, he gives to his Servants of his owne good.
Hereupon it is, that Heaven is called the inheritance of the Countrey. And grace which leads to Heaven, and the word of God that begets grace, is called the inheritance of the way. And indeed for Heaven i…ſelfe, there is good reaſon why it ſhould be called by this name of inheritance or heritage. It is that portion that God hath prepared for his Servants, before the Foundation of the World, it is that that Chriſt hath purchaſed by his owne blood, he hath bequeathed it to them by will; it is demiſed to them by gift; Heaven it may well be called their inheritance, for they are borne to it. The Saints of God are borne to a Kingdome; they are borne, not by the birth which is naturall, but by the ſecond birth which is ſpirituall. It deſcends upon them by lineall ſucceſſion, as inheritances doe. It deſcends from Saint, to Saint, from the beginning of the World, and from the Head Chriſt, to all the Members, there is a ſpirituall ſucceſſion. There is good reaſon therefore, why Heaven ſhould be called an inheritance, they are begotten, and borne to it, Begotten by him to an inheritance immortall, as the Apoſtle ſpeaks, 1 Pet. 1. And becauſe inheritances deſcend not upon all, but onelyonly upon the firſt borne, God therefore gives all his Servants a right of Primo-geniture, that they may be capable to inherit, all are firſt-borne, and all are firſt-begotten, as the Apoſtle ſpeaks to the Hebrews, they are all Primo geniti, there is good reaſon then that Heaven ſhould be called an Inheritance. But why the word of God, why the teſtimonies divine, ſhould be called by the Pſalmiſt an inheritance, why he brings them within the compaſſe of this notion, may ſeeme not a thing ſo eaſily underſtood; the word of God points out the inheritance, it is not the inheritance it ſelfe.
Yes, there is good reaſon to be given of it, were there no more but this, that we conſider the ineſtimable comfort, and Heavenly treaſure that is to be found in the word of God; it is a rich Myne of all celeſtiall treaſure, it is a Store-houſe of all good things, of all ſaving knowledge. All priviledges whatſoever they are that we can expect in Earth, or Heaven, they are all conteined in the word of God; here is ground enough why it is called an inheritance, he hath a good Heritage that hath all theſe.
Yet there is a better reaſon then this, for if it be ſo that Heaven is our inheritance, then the word of God is, becauſe it is the word that poynts out Heaven, that gives the aſſurance of Heaven: We have in the word of God all the evidences of Heaven. Whatſoever title any Saint hath to Heaven, he hath it in, and out of the word of God. There are the evidences in the word of God. Both the evidence of diſcovery, it is a holy terrior of the celeſtiall Canaan. And the evidence of aſſurance, it is as a ſacred Deed, or Indenture, betweene God and his Creature, St. Gregory ſaid wittily, when he called it Gods Epiſtle that he ſent to man, for the declaration of his will, and pleaſure; he might as well have called it, it is Gods pactionary Record, or Deed, whereby he makes over, and conveyes to us all thoſe hopes that we look for in Heaven. Whatſoever intereſt we have in God, in Chriſt, whatſoever hope of bliſſe, and glory, whatſoever comfort of the Spirit, whatſoever proportion of grace, all are made over to us in the promiſes of the Goſpell, in the word of God.
Now put this together, look as in humane affaires, evidences, though they be not properly the inheritance it ſelfe, yet they are called the inheritance, and are the inheritance, though not actually, yet virtually, becauſe all the title we have to an inheritance, is in the Deeds, and Evidences; therefore evidences are precious things, though it be but a piece of paper, or parchment full of duſt, and worme-eaten, yet it is as much worth ſometimes, as a Countrey, as much worth, as all a mans poſſeſſions beſides. So likewiſe it is with the Book of the Scriptures, they are not actually, and properly the inheritance it ſelfe, they are Via, the way to the Kingdome, it is called The Goſpell of the Kingdome, nay more, the Kingdome it ſelfe, The Kingdome of God is come among you, or to you. Why the Kingdome? Why the Inheritance? By the ſame reaſon, both, becauſe here we have the conveyance, here we have the Deed, here we have the aſſurance of whatſoever title, or claime we make to Heaven. So, here is the reaſon of the appellation, why the Pſalmiſt gives them this word, he makes them his inheritance, both becauſe they point out the Inheritance, we had never had a portion in Heaven, but by the Scriptures; they convert the ſoul, we had never knowne of ſuch an inheritance in Heaven, but by the Scriptures.
The Heathens that have not the knowledge of the Scriptures, they have not the knowledge of God, or of Heaven, becauſe they bring to the knowledge, nay, they bring to the thing it ſelfe. In keeping of them, there is great reward; that great reward is Heaven. And St. Paul ſets it downe thus, Act. 20. to the Elders of Epheſus, We commend you to God, and the word of his grace, which is able to build you up, and to give you inheritance among them that are ſanctified. Here is the ground of the appellation. Holy David ſeeing that Heaven was his inheritance, he was begotten to an inheritance immortall, and uncorrupt, he therefore makes the word of God his heritage, becauſe it lead… to Heaven. Seing God was his portion, Thou art my portion Lord, and my hope, in the Land of the living, he makes therefore the Scriptures his portion, becauſe they bring to the knowledge of God, he calls them his Heritage, Thy teſtimonies have I taken as a Heritage. Becauſe he thought them a rich poſſeſſion, he thought he was abundantly rich, if he had nothing beſides, when he was owner of the comforts in the word of God. An Heritage, as if it were a holy depoſitum committed to his truſt; and indeed ſo it is, it is a depoſitum, or truſt, that God puts into all our hands, a Tallent, to improve to his glory, and our comfort, not onelyonly to be preſerved, but to be obſerved by us. An Heritage, as if it were to deſcend by lineall ſucceſſion; ſo it doth, there is a continuance of the Scriptures through all ages, to the Church, therefore he adds here, they are an Heritage for ever; for ever, as noting the perpetuity. Mary hath choſen the better part, that ſhall not be taken from her. He makes it ſuch an Heritage as he will not part with; he that ſells all to get Heaven, will not part with Heaven to get all. For ever, that makes us have intereſt. If it were ſo in Davids time, it is in ours, now to us ſtill an inheritance. That we may ſee we have intereſt in it as well as David, the Apoſtle tells us God hath called us to it as an inheritance, Coloſ. 4. He hath called us to the inheritance of the Saints in light. He doth not ſay the inheritance of the Saints in Heaven, becauſe he would let us ſee that the wrrd is an inheritance. Heaven is an inheritance in light, in the light of glory, and in the light of grace, in the light of the teſtimonies, the word here. Here is the ſcope of the word uſed by David, to ſhew his high eſteeme of the word, he calls it his inheritance.
What is the uſe of it?
Firſt, Of comfort, that ſeeing God hath given it to his Servants as a Heritage, if at any time there be a Famine of the word of the Lord, eyther in our hearts, or in the Church, upon this ground we may lay claime to it; as long as God continues a Church, he will continue the Scriptures; ſo long as there is any to be gathered into the fold, he will have his word whereby they may be converted; as long as there are any Saints on Earth, he will lend them this their portion.
Then it is a Uſe of contentation, being that is our Heritage, whatſoeuer portion we have beſides, make this the cheife, if we have none, yet we are thoſe that are richly endowed. There is no man but may take comfort, and contentment now, in this frame of the Pſalmiſt, if he can bring his heart to Davids temper. Rich men that have poſſeſſions on Earth, here is one poſſeſſion that will be better to them then all. Poore men that have no inheritance, that it may be, as Stephen ſayth of Abraham, Act. 7. that have not ſo much as a foot in the world; not one foot to live in, though they have ſeaven foot when they are once dead; but though his inheritance be not ſo much as one foote here, here is that that makes amends for all, the heritage of comfort that is in the word of God here, and of glory afterwards. He may ſay of it, as the Pſalmiſt ſayth in another Pſalme, My Lot is fallen in a faire ground, I have a goodly heritage. He that hath this portion, this ground of comfort to himſelf, he is abundantly rich, and rich with the riches of Heaven.
3. There is a Uſe of excitement, to ſtir us to frame, and work our hearts to this temper of the Pſalmiſt. Labour to get that eſteeme of the word of God that he had. If there were nothing elſe to move us to it, this name, and appellation that is given, it were enough. There are none of us all ſo much mortified to the World, and ſo much withdrawn from the pleaſures, & profits of it, but we are ready to ſtartle, and to rouze up our ſelves at the name of an inheritance. If a man heare that an inheritance is befallen him, what paines will he take to goe and ſee it? As him in the Goſpell? If any of us be allyed to a rich man that hath no Children, what meanes, and courſe will we not take to be thought worthy to be his heire? To ſucceed him in his inheritance? And this is but in temporall things. The man in the Goſpell comes to Chriſt, and thought to have drawne this benefit from him, Maſter, bid my Brother divide the inheritance. He comes to Chriſt to ſuck out temporalls, he might have had ſpiritualls, he comes for half an inheritance, he might have had a whole one. We are like the Children of Iſrael that would take their portion on this ſide Jordan, earneſt we are for temporalls, Heavenly things we reliſh not. It occaſioned that Speech that was uſed of old, and will be uſed, rich men though they have no Children, never want Heires, there will ſtill be thoſe that pretend Heire-ſhip to their inheritance. Shall not we have that apprehenſion of things celeſtiall, that worldly men have of things temporall? God is richer then all; he comes to us with offers of riches, laden with all riches, riches of the ſpirit, and ſets open that treaſurie to us, in his owne Son, whom he hath ſent into the World, and made knowne what riches is in Chriſt by the word of God; though we ſee ſuch abundance of indeficient riches, yet we are ſo ſtupid, and inſenſible, that we are not at all affected with it; there are very few that look after the ſpirituall inheritance, or the comfort of it. And if we get it, we are not ſo choyſe to part with it, as men are of temporalls. Naboth thought it unlawfull to part with his inheritance, though it were to a King, God forbid that I ſhould ſell the inheritance of my Fathers. There is no Chriſtian, but if he underſtand himſelfe aright, in the way of Heaven, will be of Naboths reſolution, and Naboths temper, he will never reſt till he have gotten intereſt in the comfort of this inheritance, that is both in the word of God, and leads to Heaven, and when he hath got it, he will not part with it for all the World beſides. That he may truly value Heaven, he will ſet a valuation upon the word of God, and work himſelfe to Davids temper; here is his profeſſion of himſelfe. Thy teſtimonies have I taken as an heritage for ever. That is the firſt generall part, Davids profeſſion.
The next is, Davids Motive; therefore I call it his Motive, becauſe it induced him to be of this Opinion, becauſe, They are the joy, and rejoycing of my heart.
Nothing will induce a man ſooner to have a good Opinion of any thing, then to have joy, and comfort by it; we value, and prize every thing that affords rejoycing; if it afford true joy, it affords all. For joy is the flower that ſprings from every good, and is as the Crowne, and contentation of all, therefore it was his motive. It runs thus, if we take it in due order. Thy teſtimonies have beene the rejoycing of my heart, therefore I have taken them as an heritage for ever. It was Davids motive, and it was a good motive. However worldly men think it is but a ſoure, diſtaſtfull work to be alway Poreing in the word of God, they think Chriſtians are but Melancholly Creatures, and the continuall excerciſe and ſtudy of the Scriptures, to be but a drie, and diſtaſtfull work; yet the Saints of God that have comfort from it, they know how precious that excerciſe is, how much joy it brings, that the life of a Chriſtian is a life of joy, and that his rejoycing is to be picked out of the word of God; and that will appeare to us by three Propoſitions that are here contained.
The firſt is this, that a Chriſtian in this world hath his rejoycing; he hath his rejoycing here, his life, even while it is a life of ſorrow, is a life of rejoycing. Though they be creatures of mortification, though they be Creatures daily excerciſed in repentance, though they be daily tried by afflictions, and tribulations, yet Chriſtianity is ſuch an excellent eſtate, that in the middeſt of tribulation, they find comfort; in the middeſt of mortification it adminiſters rejoycing. St. Paul found it, not onelyonly in tribulation, but in other failings, therefore he ſayth of all, godly ſorrow cauſeth rejoycing. It muſt needs be, that there muſt be rejoycing in godly ſorrow, for godly ſorrow produceth, and raiſeth joy: therefore he ſets it downe in another place. As ſorrowing, but yet alway rejoycing. He ſets it downe with advantage; he gives ſorrow, but a Si…ut, as ſorrowing. As if the ſorrow of a Chriſtian in the world, were not worthy the name of ſorrow. It is Sicut, but Vera gaudenti, alway rejoycing, True rejoycing.
It is a ſlander, and an evill report that men bring on Piety, to think it makes men ſullen, and diſcontented, alway in an afflicted eſtate. There is nothing makes the heart more chearfull, then a good Conſcience, there is nothing brings a good conſcience ſo much, as the favour of God, a conſtant walking in the wayes of Gods Commandements, a keeping to the rules, and wayes of piety. Chriſtianity is not ſo ſtoicall as to grudge us of our joy. A Chriſtian is ſo far from being deprived of joy, that he is the onelyonly Creature indeed, that hath the true title to it. It doth not take away this affection, it takes away none, it improves none more then this, Non lollit, &c. It doth not take it away, but rightly tempers it, it teacheth us to place it on the right object, to keep the due bounds, the right compaſſe. That we may ſee that it doth not ſequeſter, or exclude the comfort, or joy of the heart, the Scripture calls upon them moſt of all, and gives them Commands, and in junctions of rejoycing; and it doth it by reduplication, Rejoyce in the Lord, O yee righteous, and leaſt they ſhould not be ready to take the firſt admonition, Againe I ſay rejoyce, there is an injunction from that. St. Austin obſerves well, the Saints in the World are tied to rejoyce, to rejoyce in the Lord, Si non, &c. If we doe not make uſe of this affection to Gods glory, and our owne comfort, we ſhould repugne the Command of God, and more then a ſingle Command too, there is a reduplication. And St. Baſile obſerves from that that the word is doubled, Rejoyce, and againe rejoyce, it notes the encreaſe, and augmentation of their joy; they ſhould not onelyonly rejoyce a little, but much, not once, but oft, they ſhould make it a continuall work.
There is good reaſon to ſtir us up to joy; all the bliſſe of Heaven is ſet downe by joy, Enter into thy Maſters joy. And not onelyonly glory, but the firſt fruits in this World are called by that name, the joy in the holy Ghoſt. To this purpoſe, God encourageth us to it, by the beſt examples, the example of the Prophets, and Apoſtles; and if that be too little, by the example of Angells, and if that be too little, by the example of God himſelfe. There is joy in Heaven, joy among the Angells of God; when it is ſaid that there is joy in Heaven for one ſinner that is converted, there is joy with God. Joy, it is the affection that God honoureth, becauſe he will be ſure to Invite us to take our fill of joy, if it be right, and ſpirituall joy. There are none of all the Saints (if we look to them) but they had their time of rejoycing, even thoſe that were moſt depreſſed, and afflicted. Holy David, Abraham, Job, Paul, all theſe had their times of rejoycing. Chriſtianity, it is a ſtate of rejoycing, and the Saints of God have their times to rejoyce in this world. That is the firſt Propoſition.
Secondly, there is another that ariſeth from this, as they have a true title to joy, ſo they have the onelyonly title to true joy; it is not ſuperficiall joy that they are affected with, it is ſubſtantiall joy; ſubſtantiall joy is that that is upon true grounds, and when joy is rightly ſeated. The right Seat, where is it? The Spirit, the heart of a man. It is joy of heart, they are the rejoycing of my heart. Otherwiſe joy is not ſubſtantiall, if it be out of its place, from the Teeth outward, in the outward man; it is not true joy, unleſſe it be inward. If it be outward onelyonly, it may be mirth, as Tully ſaith, yet not true joy, joy is that that is in the heart, and ſprings from the heart. Even carnall men will be full of mirth, they will have all the expreſſions of joy that are poſſible in the outward thing, but it is onelyonly ſuperficiall, diſſembled joy, it is not that joy that is truly within. For in the middeſt of that mirth, the heart is ſorry. The joy of the Hypocrite is ſhort, for a moment, as holy Job ſayth. It is as the crackling of Thornes. In the middeſt of that mirth there is the Worme of Conſcience, that damps all; that is as the Hand-writing upon the Wall to Bellſhazzar, when it came to be read, it filled him full of horrour, and anguiſh, and diſcomfort, and vexation; there are none of theſe outward things that can breed cordiall ſubſtantiall joy.
On the other ſide, a godly man in the middeſt of ſorrow, can preſerve joy of heart. It is true, a godly man is not alway as the wicked, Jocund, and joviall, they are not loud in their mirth, it may be, they laugh not much, but a godly man is ſtill joyfull, when he laughs not; for there is the true mirth, and joy, that is within. As the Poet ſayd of the running of Nilus, the running of Nilus is very ſtill, yet it is very ſwift, though it make not any appearance of motion; the excellency, ſayth he, of the River, is in this, that it ſeems little to move, and yet it moves apace. So it is with the joy of a godly man, the joy of a Chriſtian moves not outwardly, there is no revelling, he doth not make boaſt of his joy, but then within he hath it; he hath the Feaſt of a good Conſcience, and there is the voyce of the Bridegroome, and of the Bride. The voyce of the Bridegroome muſt needs be there, when the voyce of Chriſt is there, when the voyce of the Spirit is there. There is the pipeing, and dancing, in a ſpirituall ſence, and all thoſe concommitants of mirth that attend the Feaſt of a good conſcience. A godly man onelyonly hath true joy, he onelyonly hath cauſe to be ſo, therefore David expreſſeth it in Pſal. 4. Thou haſt put more gladneſſe in my heart, then when their Corne, and Wine, and Oyle increaſed. God puts gladneſſe in the heart, the world puts gladneſſe in a mans lips, and countenance; God ſtabliſheth the heart, where it ſhall be durable, where it is ſubſtantiall joy. In that it is ſayd to be in the heart, he expreſſeth it to the full, it is enough to have joy there. That is the ſecond Propoſition; the joy of a Chriſtian is true, and ſubſtantiall, and right ſeated joy. They are the rojoycing of my heart.
There is a third Propoſition from both theſe. This true ſubſtantiall joy it doth not ſpring from any other head, it comes not any other way, then by the word of God, there we muſt find it. We ſhall never find joy in Heaven, unleſſe we firſt find it in the Scriptures, here joy begins the glorious joy. The grace of God, as the Apoſtle ſayth, being begun here, muſt be perfected after; it cannot be perfected unleſſe there be preparations, and beginnings; theſe preparations are thoſe that are wrought by the Word of God, and here they are conteined. In worldly things we cannot find theſe, and a Chriſtian man doth not make temporall things his joy. Rejoyce not in this, that the Spirits are ſubject to you. That is, rejoyce not in Miraculous gifts, But rather rejoyce that your names are written in Heaven, in the Book of Life; and if it be there, it is written upon the promiſes, it is written in the Book of the Scriptures, as Hilarie ſpeaks well. A Chriſtian knowes not what belongs to other joy, to ſecular joy, he cannot fetch his joy from any other Fountaine, or Spring, but from hence. If at any time he rejoyce in temporall things, it is in a ſubordinate reference to ſpirituall: i… he rejoyce in them, it is but when he forgets himſelfe, it may be, ſometimes they may affect his heart, but in the end, temporal things leave us in the lurch, they cannot continue that joy to us; we cannot carry that joy of the World to Heaven. A godly man ſhould be ſo far from rejoycing in, that he is to be mortified to the World, he Sacrifices himſelfe to the pleaſures of it, doe you think he wil take a pride to delight in it? no, the joy that he ſucks to himſelf, he draws from the promiſes of ſalvation, conteined in theſe teſtifications, theſe teſtimonies of the Lord he drawes them from the Scriptures. So here, the word of God onelyonly affords true joy; ſo it doth in all the references, and conſiderations of it. If it be the word preached, it affords joy, Act. 8. it is ſaid of thoſe of Samaria, There was a great deale of joy in that Citty, becauſe of the Preaching of the word. If it be the word practiſed, It is the joy of the righteous to doe good, as wiſe Solomon ſpeaks; if it be the revolving of it by meditation, the meditation of it begets joy. The word of God, as it multiplies notions, ſo it multiplies rejoycing, ſo here is the way to true comfort, and joy: if any goe about to find it in the World, there is nothing that we can take delight, and joy in. If any man would have this Water of Life, he muſt with the Woman of Samaria, carry his Paile to Jacobs Well. Here is the Balme of Cilead, for every Wounded Samaritan, as St. Chryſoſtome ſpeaks; the Scriptures have Phyſick, and Medecines to heale all the Wounds of the Soul; it is ſo profitable, that David ſayth, Except thy Law had beene my Delight, I had periſhed in mine afflictions. He was in afflictions, but he had a Cordiall, he made Gods Law his delight, and that kept him from Sinking, and from being Overwhelmed, with ſorrow.
They are the Waters of comfort, the ſtill Waters of comfort, of which the Pſalmiſt ſpeaks in another place, they are to be found in the word of God. Here is the Treaſurie, and Store-houſe of all joy, and comfort; if we will fetch it from any place, we muſt come hither, and here we are ſure to find it.
It is true, joy of it ſelfe is a naturall affection, but ſpirituall joy is not naturall; it is not from nature to know what belongs to ſpirituall joy; it is onelyonly the Word of God that can teach us what it is, and what belongs to it. Seneea himſelfe had ſome glimps of it. Whereas every man (ſayth he) thinks it is an eaſie thing to be Merry, what more eaſie? No, it is a hard thing to be joyfull, though it be eaſie to be Merry. Joy is not ſo wanton a thing, as the World takes it; joy is a ſevere thing, in true joy there is ſeverity, and gravity, it is an excellent vertue that way. Therefore in his Epiſtle to Lucelius, above all, if thou wouldeſt make thy life happy, learne how to joy aright; it is a Leſſon hard to be learned. Ariſtotle in his Ethicks, layes it as a Foundation, and ground of a good life; there is no greater argument of proficiency, then this, for a man to rejoyce as he ought, and in what things he ought. He hath gotten a great maſtery of himſelfe, and a great victory over the World, and is come to a high pitch of knowledge, and to a high pitch of the practiſe of Piety, that knowes how, and in what to rejoyce aright. If we will learne that, we muſt learne it from the word of God; it is our joy, and teacheth us to rejoyce aright, that is, not to rejoyce in the things of the World, not to rejoyce in the pleaſures of ſin. Heare what devout Proſper ſayth of them, although it be a great good to rejoyce, yet to rejoyce amiſs in the things of the World, is a great evill that ſeperates the heart from Heaven. If not in the things of the world, then not in the pleaſures of ſin, as now a dayes many take pleaſure in nothing but onelyonly in doing miſchiefe, whereas Charity rejoyceth not in iniquity, but rejoyceth in the truth. Piety rejoyceth not in ſin, nor in the World, but what doth ſhee rejoyce in? In God, and in Chriſt, in the hope of Heaven, and in making uſe of the word of God. It rejoyceth in this, that piety is her practiſe, and Heaven her hope, and Christ her Saviour, and the Holy Ghoſt her Comforter, and the word of God her perpetuall Companion.
If we will learne to rejoyce in theſe things, we muſt labour to get holy Davids temper, David was a man as much perplexed with ſorrow as any man in the World, he had his Tribulations, but as he was a man of ſorrow, ſo at the ſame time he was a man of rejoycing, a man of joy, and thoſe joyes he ſtill had, out of the meditation of Gods teſtimonies; ſo great joy, that in one place he ſaith, Thy Statutes have been my ſong in the houſe of my Pilgrimage, and here he ſayth, they are my rejoycing, and the rejoycing of my heart. Thy teſtimonies have I claimed as an Heritage for ever; for they are the rejoycing of my heart.
DAVIDS DEVOTION: DELIVERED IN ONE SERMON, BY That Learned, & reverend Divine, RICHARD HOLSWORTH, Doctor in Divinity, ſomtimes Vice-Chancellour of Cambridge; Maſter of Emmanuel Colledge, and late Preacher at PETERS POORE in LONDON.
Pſal. 19.8.
The Statutes of the Lord are right, rejoycing the heart.
LONDON, Printed by M. Simmons in Alderſ-gate-ſtreete. 1650.