In which words take notice of two things —
1. The duty to which we are exhorted, ' Eejoice.'
2. The constancy and perpetuity of it, in the word. ' Evermore.* Delight and pleasure are greedily sought after ; in Christianity it is not only part of our wages, but much of our very work.
Doct. That God's children should make conscience of rejoicing in God at all times and under all conditions.
Here is a precept for it ; not only a liberty given, but a command. If you look upon the words as a licence or liberty given, you may con- ceive of them according to the apostle's speech of marriage : 1 Cor. vii. 39, ' She is at liberty to be married to whom she will, ^lovov iv Kvpiw, but only in the Lord.' But it is not only a liberty given, but a command ; for he addeth, ver. 18, ' This is the will of God in Christ Jesus concerning you.' The will of God is the supreme reason of all duties, and the will of God in Christ Jesus falleth upon the conscience with a double force , the law of the mediator binding us to delight in God, as well as the primitive duty which we owe to God as the Creator. And that this clause respects all the three duties is evident to any con- sidering mind. In the opening of this duty I shall show you — (1.) What rejoicing the apostle intendeth ; (2.) How this must be constant and perpetual ; (3.) The many reasons which do enforce this duty upon us.
I. What rejoicing the apostle speaketh of. There is a double rejoic- ing— a carnal rejoicing, and a spiritual rejoicing.
1. The carnal rejoicing is in the world, and the good things of this
470 SERMONS UPON I THESSALONIANS V. 16.
world apart from God : Luke xii. 19, ' Soul, thou hast much goods laid up for many years ; take thine ease ; eat, drink, and be merry.'
2. The spiritual rejoicing is in God : Phil. iii. 1, ' Finally, my brethren : rejoice in the Lord ; ' Phil. iv. 4, ' Rejoice in the Lord always, a;nd again I say, rejoice.' These two sorts of rejoicing must be carefully distinguished, for they differ in their causes. To the one we are prompted by carnal nature, which taketh up with present things, and the other is excited in us by the Spirit of God, therefore often called 'joy in the Holy Ghost.' The one is called the joy of sense, the other the joy of faith. The joy of faith is in God, the joy of sense in the creature ; the joy of faith is most in future things, the joy of sense in present things ; the joy of faith is in the good of the soul, the joy of sense in the good of the body or the provisions of the flesh ; the joy of faith is built on the covenant and the promises of God : Ps. cxix. Ill, ' Thy testimonies have I taken as an heritage for ever ; they are the rejoicing of my heart.' The joy of sense on the blessings that flow in the channel of common and general providence. Now the first sort of rejoicing the apostle would not press us unto. Nature there needeth. a bridle rather than a spur ; but to the latter, delight in God. and in all things that come from God and lead to him.
This delighting ourselves in God must be the thing, which must be further explained.
[1.] God himself, as God, is a lovely nature, and the object of our delight ; for he is good, even before and without the apprehension of his doing good : Ps. cxix. 68, ' Thou art good, and doest good ; ' and 'of him, and to him, and through him, are all things,' Rom. xi. 36. God's essential goodness is not, I confess, the first inviting motive to draw our hearts to him, but his beneficial goodness ; yet the infinite perfection of his nature is also an object of our love and delight ; for the creature was made for him, and our good and benefit is not the last end. As the angels admire and adore God not only for his benefits, but also for his holiness and sovereign majesty and dominion : Isa. vi, 3, ' Holy, holy, holy, is the Lord of hosts ; the whole earth is full of his glory ; ' so should we, who are to laud God and serve God on earth as he is served in heaven, Mat. vi. 10. Admire him, and delight in him for his holiness and the infinite perfection of his nature. Surely we are not only to bless him, but praise him : Ps. cxlv. 2, * Every day will I bless thee, and I will praise thy name for ever and ■ever ; ' and ver. 10, ' All thy works shall praise thee, 0 Lord, and thy saints shall bless thee.' These two words have their distinct reference ; blessing to his benefits, and praise to his excellences ; and when we praise God for his glorious being, we should do it in a delightful manner : Ps. cxxxv. 3, ' Praise ye the Lord, for the Lord is good ; sing praises unto his name, for it is pleasant.' It is pleasant and delightful to think of, or speak of, or show forth the excellences of his heavenly majesty. Again, his holiness is an amiable thing, and therefore the object of our delectation. If we must delight in the saints because of their holiness, though they have never done us good : Ps. xvi. 3, ' But to the saints that are in the earth, and to the excellent, in whom is all my delight ; ' if we are to account them the excellent ones of the earth because of the image and beauty of God that is upon.