A Saint or a Brute, Part 2 · Chapter 10

A Saint or a Brute · Part 2 · Chapter 10

p. 269CHAP. X. Holineſs the moſt Pleaſant Way.

I Have proved beyond all reaſonable contradiction that Holineſs is the Safe, the Honeſt, the Profitable and the Honourable ſtate and courſe: But my hardeſt task is yet to be done; and that is, to prove it the moſt Pleaſant way. And the difficulty of this is not at all from the matter, but from the perſons with whom I have to do. For nothing is Pleaſant unto men, but what is ſutable to their natures, and apprehended by them to be for their good, or in it ſelf more excellent then their good. That is Pleaſant to one man that is loathſom to another. As the food and converſe is delightful to a beaſt, that is loathſom and as …ad as death to man: So one mans Pleaſure is anothers Pain. Even about the common matters of this life, variety of complexions, educations, cuſtoms, diſpoſitions, doth cauſe a variety of affections; the difference between the ſanctified and unſanctified, the ſpiritual and the carnal mind, doth cauſe a greater contrariety. If therefore the errour of wicked minds, or the diſtemper of your ſouls, do make the Beſt things ſeem the worſt, and the ſweeteſt things to ſeem moſt Bitter, this is no confutation of my Argument, that proves the way of Godlineſs moſt Pleaſant. If I would prove that wine is pleaſanter then Vinegar, or Bread then dirt or aſhes, I mean not to appeal to the appetites of the ſick; It is the ſound and healthful that muſt be judges. If a man will ſuffer his mind to be poſſeſſed with prejudice and baſe thoughts of God himſelf, no wonder if he cannot love him, nor take any delight in him▪

And if men have a malignant enmity to Godlineſs, no reaſon will perſwade them that it is moſt pleaſant, but what perſwades them from that enmity. No Reaſon will perſwade a ſloathful perſon that Labour is better then ſleep and idleneſs; no Reaſon will perſwade a drunkard, glutton, or voluptuous wretch, that abſtinence and continence are the ſweeteſt life. Could we change their Hearts, we ſhould change their Pleaſures. Such as men are, ſuch are their delights But the thing that I undertake, is, to manifeſt to any competent diſcerner, that Holineſs is the moſt p. 270Pleaſant courſe; and that all the Pleaſures of the Earth are Nothing to the Pleaſures which the Godly find in God, and in a Holy life: and if any be not of this mind, it is becauſe his ſouls diſeaſes have made him an incompetent judge. And that Godlineſs is the Pleaſant State of life, will appear to you, 1. From the Nature of the thing it ſelf. 2. From the encouragements and helps with which it is attended. 3. From the effects and fruits.

I. The Nature of Holineſs is to be found, 1. In the Underſtanding, 2. In the will and affections, and 3. In the Practice of mens lives. And in all theſe I ſhall ſhew you that it is the moſt Delightful courſe.

1. Knowledge in it ſelf is a pleaſant thing to humane nature. Ignorance is the blindneſs of the ſoul. It is not ſo pleaſant for the eye to behold the ſun, as for the mind of man to diſcern the truth. To Know Good and Evil, had never been the matter of ſo ſtrong a Temptation to Adam, if Knowledge had not been very deſirable to innocent nature. How hard do many even ungodly perſons ſtudy to know the myſteries of Nature? And nothing hath more ſtrongly tempted ſome wretches to witchcraft or contracts with the Devil, then a deſire of knowing unrevealed things, which by his means they have hoped to attain. A ſtudious man hath far more natural valuable Delight, in his reading and ſuccesful ſtudies, then a voluptuous Epicure hath in his ſenſual Delights.

But it is a ſpecial kind of Knowledge that Holineſs doth (initially) conſiſt in, which tranſcendeth in true Pleaſure all the common wiſdom of the worid: For

1. How Pleaſant a thing muſt it needs be to know things of ſo high a Nature? To know the Almighty, Living God: to behold his wiſdom, goodneſs and power, in his glorious works, to be led to him by all the Creatures, and hear of him by every Providence, and find his Holy Bleſſed Name in every leaf of his ſacred word, how ſweet and pleaſant a thing is this! To know the Divine Nature, Perſons, Attributes, and Will, to know the myſtery of the Incarnation, of the perſon, natures, undertaking, performance of the bleſſed Mediator Jeſus Chriſt, to know his birth, his life, temptations, conqueſts, his righteouſneſs, his holy doctrine and example, the Law and promiſe, the Law of Nature, and the Covenant of Grace, the ſufferings, Reſurrection, aſcenſion, p. 271glorification and interceſſion of our Lord: to know his Kingdom, Laws, and Government, and his Judgement, with his Rewards and puniſhments; to know the ſanctifying works of the Holy Ghoſt, by which we are prepared for everlaſting life; and to know that life (though but by faith) for which we are here prepared, how high and pleaſant a thing is this! If it be pleaſant to know the courſe of nature, in thoſe higher parts that are above the vulgar reach, what is it to know the God of Nature, and the true uſe and End of Nature? What high things doth the pooreſt Chriſtian know? He knoweth the things that are inviſible.

Think not that faith is ſo void of Evidence as not to deſerve the name of Knowledge: We Know the things which we do believe. Nicodemus could ſay from the Evidence of Miracles, Joh. 3. 2. We know that thou ar… a Teacher come from God: for no man could do theſe miracles that thou doſt, except God be with him.] Joh. 9. 29. We know that God ſpake to Moſes,] ſay the Jews. We know that the Scripture teſtimony is true, Joh. 21. 24. 2 Cor. 5. 1. We know (even by believing) that if this earthly houſe of our tabernacle were diſſolved, we have a building of God, an houſe not made with hands, eternal in the heavens] 1 Joh. 3. 2. We know that when we ſhall appear, we ſhall be like him, for we ſhall ſee him as he is] Joh. 14. 20. At that day ye ſhall know that I am in my Father, and you in me, and I in you] We know that no whoremonger▪ … ſuch like ſhall inherit eternal life, Eph. 5. 5. We know that … Labour is not in vain in the Lord, 1 Cor. 15. 58. Many ſuch paſſages of Scripture tell us, that Faith is a certain Knowledge, and that Inviſible things revealed by God, are certainly known. We know what Saints and Angels are now doing in the higheſt heavens: for God hath told us. We know the moſt high and glorious things revealed by God, which we never ſaw. And is not the Pleaſure of ſuch knowledge greater then the Pleaſure of all the wealth, the honour and ſenſual enjoyments in this world! I durſt almoſt refer the caſe to one of you that are moſt befooled by your own ſenſuality. If you could go tomorrow and meet with a ſoul from Heaven, or with an Angel, that could tell you what becomes of ſouls, and what is done in another world, Would you not rather goe to ſuch a conference, then go as far to a drinking, or a bowling, or ſome ſuch recreation? I think you would, if it were but to ſatisfie your curioſity and p. 272deſire of Knowing. Why then ſhould not the ſervants of Chriſt more Delight, in the reading and hearing the words of Chriſt, that came from the boſome of the Father, that hath ſeen God, and is with God, and is God himſelf, that telleth them more certainly of the Inviſible things then any Saints or Angels can tell them? Why ſhould not this, I ſay be ſweeter to them, then all the fleſhly pleaſures in the world? O that I could know more of God, and more of the myſtery of Redemption, even of an obedient, crucified, glorified Chriſt; and more of the inviſible world, and of the bleſſed ſtate of ſouls, on condition I left all the Pleaſures of this world, to ſenſual men! O that I had more clear and firm apprehenſions of theſe tranſcendent glorious things! How eaſily could I ſpare the Pleaſures of the fleſh, and leave thoſe husks to ſwine to feed on? O could my Soul get nearer God, and be more irradiated with his heavenly beams, my mind would need no other recreation, and I ſhould as little reliſh carnal Pleaſures, as carnal minds do reliſh the heavenly delights. As earthly things are poor and low, ſo is the knowledge of them. As things ſpiritual and heavenly are High and Glorious, myſterious and profound, the knowledge of them is accordingly Delighful [And without controverſie great is the myſtery of Godlineſs; God was manifeſt in the fleſh, juſtified in the ſpirit, ſeen of Angels, preached to the Gentiles, believed on in the world, received up into glory, 1 Tim. 3. 16. Faith is the Evidence of things not ſeen, Heb. 11. 1. It is far pleaſanter by faith to ſee the Lord, th… to ſee any Creature by the eye of fleſh: and ſweeter …y faith to ſee Heaven opened, and there behold our Glorified Lord, then to ſee a horſe-race, or ſtage-play, or any of the folleries of the world.

2. The knowledge of things to Come is ſpecially deſired, and Godlineſs containeth that Faith which knoweth things to come. How glad would men be to be told what ſhall beſall them to the laſt hour of their lives? The woman of Samaria Joh. 4. called out her neighbours with admiration to ſee Chriſt, as one that had told her all that ſhee had done: But if he had told her all that ever ſhe would do, for the time to come, and all that ever ſhould befall her, it might have aſtoniſhed her much more. Believers know what hath been even before the world was made, and how it was made, and what hath been ſince then, and they know what will be to all eternity. A true Believer knows from Scripture, p. 273whither mens Souls go after death, and how their Bodies ſhall be raiſed again, and how Chriſt will come to Judge the world, and who ſhall then be juſtified, and who ſhall be condemned: and what ſhall be the caſe of the godly and the ungodly to all eternity. And is it not more pleaſant to know theſe things, then to poſſeſs all the vain delights of the earth? Can the fleſh afford you any thing ſo delightful?

3. Eſpecially, it is deſireable and Pleaſant to Know thoſe things that moſt concern us: Needleſs ſpeculations and curioſities we can ſpare: There is a Knowledge that brings more pain then pleaſure; Yea there is a Knowledge that will torment. But to know our own affairs, our greateſt and moſt neceſſary affairs; to know our threatened miſery to prevent it, and to know our offered Happineſs to obtain it; to know our Portion, our Honour, our God, what can be more Pleaſant to the mind of man! Other mens matters we can paſs by: But to Know ſuch things concerning our own ſouls, as what we muſt be and do for ever, and what courſe we muſt take to be everlaſtingly happy, muſt needs be a feaſt to the mind of a wiſe man. Ask but a ſoul that is haunted with temptations to unbelif, whether any thing would be more welcome to him, then the clear and ſatisfying apprehenſions of a lively faith? Ask one that lyeth in tears or groans, through the feeling of their ſin, and the fears of the wrath of God, and doubtings of his love, whether the ſatisfying Knowledge of pardon, and reconciliation, and divine acceptance, would not be more pleaſant to them, then any of your merriments can be to you? Ask that poor ſoul that hath loſt the apprehenſion of his Evidences of grace, and walks in darkneſs, and hath no light, that ſeeks, and cryes, and perceives no hearing, whether the diſcovery of his Evidences, the aſſurance that his Prayers are accepted, and the light of Gods countenance ſhining on him, would not be Better to him then any Recreation, or any Pleaſure the earth affords. Ask any man at the hour of death, that is not a block, Whether now the Knowledge of his ſalvation would not be Better and more Pleaſnt to him, then all the luſt, or ſport, or honours of the world.

4. The Knowledge of the Beſt and Joyfulleſt matters, muſt be the Beſt and Pleaſanteſt Knowledge. And nothing can be Better then God and Glory. Nothing can be ſweeter then ſalvation; and therefore this muſt be the ſweeteſt Knowledge. I had rather have p. 274the pleaſure of one hours clear and lively Knowledge of my ſalvation, and of the ſpecial Love of God, then to be exalted above the greateſt Prince, and to have all the Pleaſures that my ſenſes can deſire. The Delights of the fleſh are baſe and brutiſh, and nothing to the ſpiritual Heavenly Delights of the renewed mind.

5. The manner of our Holy Knowledge, maketh it more Delightful. 1: It is a Certain and Infallible Knowledge. It is not a [may be], or bare poſſibility: It is not, It is poſſible there may be a Heaven and Happineſs hereafter: But it is as true as the Word of God is true: We have his own hand, and ſeal, and earneſt for it: Even his precious promiſes, and oath, confirmed by miracles, and fulfilled-prophecy, and bearing his own image and ſuperſcription, and ſhining to us by its own light: We have in our hearts the ſpirit which is Gods earneſt, by which we are ſealed up to the day of our final full redemption. And if the ſoul yet ſtagger at the promiſe of God through the remnants of unbelief, that ſhall not make the promiſe of God of none effect; but his foundation ſhall ſtill ſtand ſure: His word ſhall not paſs till all be fulfilled, though heaven and earth ſhall paſs away. A meſſage by one that were ſent to us from the dead, were not more credible then the Word of God. And this Certainty of Holy Faith and Knowledge is a very great contentment to the ſoul. When the Glory of the Saints is a thing as ſure as if we ſaw it with our eyes, and as ſure as theſe things which we daily ſee; it is a great pleaſure to the ſoul, when it can but apprehend this joyful Certainty.

2. And that there is a certain eaſineſs and plainneſs in the great and neceſſary points of faith, as to the manner of Revelation, doth add much to Faith's, Satisfaction and Delight. The points that life and death lie on, are not left ſo obſcure as might perplex us, leſt we did not know the meaning of them. But they are ſo plain, that he that runs may read them; and the ſimple, that are but honeſt-hearted, may certainly underſtand them: Which quiets, and pleaſeth, and ſatisfies the mind.

3. And yet there is an exciting Difficulty in many things that are offered to our Knowledge, which doth but make our holy ſtudies the more delightful. If the Word of God were ſo plain and obvious to all, that it might be all underſtood at the firſt reading, the plainneſs would bring our Sacred Knowledge into contempt, p. 275as being an eaſie common thing. Things common and eaſily got, are little ſet by: But when the plainneſs is ſuch as may prevent our deſpair and diſſatisfaction, and yet the Difficulty ſuch, that it may hold us in ſtudy, and prevent our contempt, it makes the moſt delightful Knowledge. It is Pleaſant to find ſome daily addition to our Light, and to be on the gaining and thriving hand, and this upon our diligent ſearch: Succeſſes are as pleaſant as a preſent fulneſs of ſupplies: The daily bleſſing of God upon our ſtudies, and humble learning, addeth to our delight. So that all this ſet together, may ſhew you how pleaſant a thing it is to have the Knowledge of a Saint.

Eſpecially if you add that he hath an Exporimental, and ſo a ſweeter Knowledge, then the moſt learned men have that are ungodly. He hath taſted that the Lord is gracious, and he hath taſted the ſweetneſs of his Love, and of all the Riches of his Grace in Chriſt, and of his full and precious promiſes, and of the inward powerful workings of his ſpirit. His experimental Knowledge is the moſt Delightful Knowledge.

The Pleaſure of Natural Knowledge is great, but the Pleaſure of ſaving Knowledge is much greater. I do not believe that ever any of the Ambitious troublers of the world, that let go Heaven that they may Rule on Earth, have half the Pleaſure in their Greatneſs and uſurped Dignities, as an honeſt Student hath in his Books, and ſtudious exerciſes and ſucceſſes: But if you compare the Pleaſures of their Greatneſs and Commands, with the Pleaſure of a true Believing ſoul, in his life of Faith, and ſweet forethoughts of his Heavenly Inheritance, I muſt plainly tell you that we diſdain the compariſon. Again I ſay, that if you will compare the Drunkards, the Fornicators, or the Ambitious or Covetous mans delight, with the ſolace that I find in my retired ſtudies, even about natural common things, I diſdain the compariſon: But if you compare their Pleaſure, with that little, alas too little, pleaſure that I find in the believing thoughts of Life Eternall, I do not only diſdain your compariſon, but deteſt it.

Were I minded to be long, I would ſhew you from theſe twelve particular Inſtances, the abundant Pleaſure of Holy Knowledge.

1. What a Pleaſant thing is it to know the Lord, the Eternal God, in his bleſſed Attributes! The dimmeſt glimmering Knowledge p. 276of God, is better then the cleareſt Knowledge of all the myſteries of nature.

2. How Pleaſant is it to know the works of his Creation? How, and why, and when he made the world, and all that is therein?

3. How Pleaſant is it to know the bleſſed Son of God, and to behold the face of his Fathers Love that is revealed in him as his fulleſt Image?

4. How Pleaſant is it to know the Law and Goſpel: the Matter and the Method: the litteral and ſpiritual ſenſe: to ſee there the mind and will of God: and to ſee our Charter for the Heavenly Inheritance; and read the Precepts, and the Promiſes, and the Examples of the faith and patience of the Saints?

5. How Pleaſant is it to know the Heavenly operations of the Holy Ghoſt, and the nature and action of his ſeveral Graces, and the uſes of every one of them to our ſouls; and eſpecially to find them in our ſelves, and to be skilled in uſing them?

6. How Pleaſant is it to know the nature and frame of the Church of Chriſt which is his Body, and to know the difference and uſe of the ſeveral members? To underſtand the office of the Miniſtry, and why Chriſt hath ſet them in the Church, and how much love he hath manifeſted therein: that they ſhould preach to us, and offer us Reconciliation in his name and ſtead, 2 Cor. 5. 19. and marry us unto Chriſt in Baptiſm, receiving us in his name into the Church and holy Covenant: and that in his name and ſtead they ſhould deliver us his body and blood, and abſolve the penitent ſinner from his ſins, and deliver him a ſealed pardon, and receive the returning humbled ſoul into the Church of Chriſt and Communion of the Saints!

7. How Pleaſant is it to know the nature and uſe of all Chriſts Ordinances: The excellencies of his Holy Word: the uſe of Baptiſm, and the refreſhing, ſtrengthening uſe of the Supper of the Lord: the uſe and benefit of Holy prayer, and praiſes, and thankſgiving, and Church-order, and all parts of the Communion of the Saints!

8. Yea there is a holy Pleaſure in knowing our very ſin and folly. When God bringeth a ſinner to himſelf, though his ſin be odious to him, yet to know the ſin is Pleaſant; and therefore he prayeth that God would ſhew him the bottom of his heart, and the moſt ſecret or odious of his ſins.

p. 2779. And it is Pleaſant to a Chriſtian to know his Duty. It very much quieteth and delighteth his mind, when he can but know what is the will of God: When the way of Duty is plain before him, how chearfully can he go on, whatever meet him? and how eaſie doth it make his labour and his ſuffering?

10. Yea it is Pleaſant to a Believer to underſtand his very danger: Though the Danger it ſelf be dreadful to him, yet to know it, that he may avoid it, is his deſire and his delight.

11. And how Pleaſant is it to underſtand all the Helps, Encouragements and Comforts that God hath provided for us in our way? and how many more are for us, then againſt us?

12. But above all, how Pleaſant is it to know by faith, the life that we muſt live with God for ever? and what he will do for us to all eternity, in the performance of his holy Covenant.

I do but briefly name theſe Inſtances of Delightful Knowledge, which are ſweeter to the holy ſoul then all the Pleaſures of ſin to the ungodly. Do you think that any of you hath ſuch ſolid Pleaſure in your ſins, as David had in the Law of God, when he meditated in it with ſuch delight, and ſaith, How ſweet is it to my mouth? even ſweeter then the honey and the hony-comb. Surely you dare not compare with him in Pleaſures.

2. Another part of Holineſs that is Pleaſant in the Nature of it, is that which is ſubjected in the heart or affections. And here is the chiefeſt of its ſweetneſs and delights.

1. The very compliance of the Will with the Will of God, and its Conformity to his Law, doth carry a quieting Pleaſure in it. That ſoul is happyeſt that is neareſt God, and likeſt to him; and that ſoul may well be fulleſt of Delight, that is moſt Happy: And that ſoul is neareſt and likeſt unto God, whoſe Will is moſt conformed to his Will: The trouble of the Heart is its unſettledneſs, when it is not bottomed on the Will of God: When we feel that Gods Will doth Rule and ſatisfie us, and that we would fain be what he would have us be, and reſt in his Diſpoſing Will, as well as obey his Commanding Will, this gives abundant Pleaſure and quietneſs to the ſoul.

2. The holy workings of Charity in the ſoul, are exceeding Pleaſant. All the acts of Love to God and man are very ſweet. This is the holy work, that is its own wages.

1. The … of God is ſo ſweet an exerciſe, that verily my ſoul p. 278had rather be employed in it with ſenſe and vigour, then to be Lord of all the earth. O could I but be taken up with the Love of God, how eaſily could I ſpare the Pleaſure of the fleſh? Might I but ſee the Lovelineſs of my dear Creator, with a clearer view; and ſee his glory in his noble works; Might I but ſee and feel that ſaving Love which he hath manifeſted in the Redeemer, till my ſoul were raviſhed and filled with his Love, how little ſhould I care who had the Pleaſures of this deceitful world! Had I more of that bleſſed ſpirit of Adoption, and more of thoſe filial affections to my heavenly Father, which his unutterable Love beſpeaks; and were I more ſenſible of his abundant mercy, and did my ſoul but breath and long after him more earneſtly, I would pitty the miſerable Tyrants of the world, that are worſe then Beggars while they domineer, and taſt not of that Kingdom of Love and Pleaſure that dwelleth in my breaſt. All the Pleaſures of the world, are the laughing of a mad man, or the ſports of a child, or the dreams of a ſick man, in compariſon of the Pleaſures of the Love of God.

2. And the Love of Holineſs, the Image of God hath, its degree of Pleaſure. And ſo hath the Love of the Holy ſervants of the Lord. There is a ſweetneſs in the ſoul in its goings out after any Holy object, in ſpiritual Love. Yea more, our very common Love of men, and our Love of Enemies, hath its proportion of pleaſure, far better then the ſenſual Pleaſure of the ungodly. To feel ſo much of the operations of grace, and to anſwer our holy pattern, in Loving them that hate us, doth give much eaſe and pleaſure to the mind. The exerciſes of Love to God and man, and that for his ſake, are the exceeding Pleaſure of a gracious ſoul.

And here by the way, you may take notice of one reaſon why Hypocrites and ungodly men find no ſuch ſweetneſs in the exerciſes of Religion; Becauſe they let alone the inward Pleaſant work of Love, which is the ſoul and life of Outward duty▪ This inward work is the Pleaſant work: while they are ſtrangers unto this, their outward duties will be but a toll, … ſeem a drudgery or a wearyſome employment.

There is a Pleaſure even in Holy Deſires: When a Chriſtian feeleth his heart enlarged, in longing after the wellfare of the Church and the good of others. Though the abſence of the thing deſired be a…e, yet the exerciſe of holy deſire p. 279(which is an act of Love) is pleaſant to us. If the Luſtfu have a pleaſure in their vile Deſires, and the Ambitious and the Covetous have a pleaſure in their vain and deluſory deſires, the wiſe well-guided deſires of a true believer muſt needs be pleaſant.

4. Eſpecially when Deſire is accompanied with Hope. All the Pleaſures of this world, are far ſhort of affording that Reſt and quiet to the ſoul, as the Hope of Glory doth to the believer. O happy ſoul that is acquainted by experience, with the lively Hopes of the everlaſting Happineſs! It is not the Hope of corruptible Riches, nor of a fading inheritance, but of the Crown that ſadeth not, and of the precious, certain, durable treaſure! It is not a Hope in the promiſe of a deceitful man, but in the word of the everliving God! The ſoul that hath this Anchor, needs not be toſſed with thoſe fears and cares and anxieties of mind, that worldly men are ſubject to. This Hope will never make them aſhamed. If a man were in a conſumption, or ſentenced to Death, would not the Hopes of Life, upon certain Grounds, be pleaſanter to him, then ſport, or mirth, or luſtful objects, or any ſuch preſent ſenſitive delights? Much more if with the hopes of Life, he had the hopes of all the felicities of Life, and of the perpetuity of all theſe? O may I but be enabled by faith to lift up the eye of my ſoul to God, and view the everlaſting manſions and by hope to take poſſeſſion of them, and ſay, All this is mine in Title, even upon the Promiſe of the faithful God! what greater Pleaſure can my ſoul poſſeſs, till it enter on the full Poſſeſſion of thoſe eternal Pleaſures! O poor deluded worldly men! What is the Pleaſure of your wealth to this? O brutiſh ſinners! what is the Pleaſure of your mirth and jollity, your meat and drink, your pride and bravery, your luſt and filthineſs in compariſon of this! O poor Ambitious dreaming men, that make ſuch a ſtir for the Honour and Greatneſs of this world! What is the Pleaſure of your Idol-honour, and ſhort vainglory in compariſon of this! while you have it, you have no Hope of Keeping it: you are troubled with the thought of leaving it: Had we no higher Hopes then yours, how miſerable ſhould we be?

5. The Truſt and repoſe of the ſoul on God, which is another part of the life of grace, is exceeding Pleaſant and quieting to the ſoul. To find that we ſtand upon a Rock, and that under us p. 280are the everlaſting arms, and that we have ſo full ſecurity for our ſalvation, as the promiſe and Oath of the immutable God, what a ſtay, what a Pleaſure is this to the Believer? The troubles of the godly are moſt from the remnants of their unbelief: The more they believe, the more they are comforted and eſtabliſhed: The life of faith is a Pleaſant life. Faith could not conquer ſo many enemies, and carry us through ſo much ſuffering and diſtreſs, as you find in that cloud of teſtimonies, Heb. 11. if it were not a very comfortable work. Even we that ſee not the ſalvation ready to be revealed, may yet greatly rejoyce, for all the manifold temptations, that for a ſeaſon make us ſubject to ſome heavyneſs, 1 Pet. 1. 5, 6. And we that ſee not Jeſus Chriſt, yet Believing can love him and rejoyce with joy unſpeakable and full of glory, v. 8. The God of Hope doth ſometimes fill his ſervants with all Joy and peace in believing, and makes them even abound in Hope through the Power of the Holy Ghoſt, Rom. 15. 13.

6. Yea Joy is it ſelf a part of the Holy qualification of the Saints, and of the renewed ſtate that grace hath brought them into. For the Kingdom of God conſiſteth as in Righteouſneſs, ſo in Peace and Joy in the Holy Ghoſt, Rom. 14. 17. Believers receive not the ſpirit of bondage again to fear, that is, they are not under the bondage of the Law, nor have the ſpirit or ſtate of mind which is ſuited to thoſe Legal impoſitions and terrible comminations: but they have received the ſpirit of Adoption by which they cry Abba father, that is, As they are brought under a more gracious diſpenſation, and a better Covenant and promiſes, and God is revealed to them in the Goſpel as a Reconciled Father through his ſon, ſo doth he treat them more gently as reconciled children, and the ſpirit which anſwereth this gracious Covenant, and is given us thereupon, doth qualifie us with a child-like diſpoſition, and cauſe us with boldneſs, Love and confidence, to call God Father, and fly to him for ſuccour and ſupply, in all ou… dangers and neceſſities. And how Pleaſant it muſt be to a believing ſoul, to have this ſpirit of Adoption, this childlike Love and confidence, and freedom with the Lord, methinks you might conjecture, though its ſenſibly known by them only that enjoy it, Gal. 5. 22. The fruit of the ſpirit is Love, Joy, Peace▪ &c.] when the word is firſt received by Believers, though it may be in much affliction, through the perſecutions and croſs that p. 281attend the Goſpel, yet is it ordinarily in the Joy of the Holy Ghoſt, 1 Theſ. 1. 6. The Holy Ghoſt is the Comforter of true Believers: And if he have taken it upon him as his work, he will ſurely do it, in the degree and ſeaſon fitteſt for them. And if Joy it ſelf be part of the ſtate of Grace and Holineſs, you may ſee that it is the moſt delightful Pleaſant courſe.

7. Yea that we may have a Pleaſant and comfortable life, the Lord hath forbidden our diſtracting cares and fears and doubts, and our inordinate ſorrows; and commanded us to caſt our care on him, and promiſed to care for us, 1 Pet. 5. 7. and he hath bid us be careful for nothing, but in all things make our wants known to him, Phil. 4. 6. And can there be a courſe of life more Pleaſant then that which doſt conſiſt in faith, and Love, and hope, and Joy, thats built on God, and animated by him, and that excludeth inordinate cares and ſorrows, as health doth ſickneſs? where it is unlawful to be miſerable and to grieve our ſelves, and no ſorrow is allowed us, but that which tendeth to our joy; where it is made our work to Rejoyce in the Lord, yea always to Rejoyce, Phil. 4. 4. A ſervant or tradeſman will judge of the pleaſure of his life by his work. If his work be a drudgery, his life is tedious and filled with grief: If his work be Pleaſant, his life is Pleaſant. Judge then by this of a Holy life. Is it care, and fear, and anguiſh of mind that God commandeth you? no: it is theſe that he forbiddeth. [Care not: Fear not] are his injunctions, Iſa. 35. 4. & 41. 10. Do you fear Reproach? Why, you do it contrary to the will of God, who biddeth you, [Fear not the reproach of men, Iſa. 51. 7.] Do you fear the power and rage of enemies? Why it is contrary to your Religion ſo to do: God biddeth you, Fear them not, Iſa. 43. 5, 13, 14. & 44. 2, 8. Do you fear perſecution or death from the hands of cruel violence? why it is contrary to the will of God that you do ſo, Matth. 10. 26, 28, 31. Fear not them which kill the body, &c.] O bleſſed life! where all that is againſt us is forbidden: and all that is truly Joyous and delightful, and neceſſary to make us happy, is commanded us, and made our duty: which is contrary to miſery, as life to death, and as light to darkneſs. Come hither poor deluded ſinners that fly from care, and fear and ſorrow: If you will but give up your ſelves to Chriſt, you ſhall be exempted from all theſe, except ſuch as is neceſſary to your joy. You may do any thing, if you will be the ſervants of the Lord, p. 282except that which tendeth to your own and other mens calamity. Come hither all you that call for pleaſure, and love no life but a life of mirth. Let God be your maſter, and Holineſs your work, and Pleaſure then ſhall be your buſineſs: and holy Mirth ſhall be your employment; While you ſerve the fleſh, your pleaſure is ſmall, and your trouble great: vexation is your work, and unſpeakable vexation is your wages. But if you will be the hearty ſervants of the Lord, Rejoycing ſhall be your work and wages: If you underſtand not this, peruſe your leſſon, Pſal. 33. 1. Rejoyce in the Lord O ye Righteous, for Praiſe is comely for the upright.] Pſal. 97. 11, 12. Light is ſown for the righteous, and gladneſs for the upright in heart: Rejoyce in the Lord ye Righteous: and give thanks at the remembrance of his holineſs.] Phil. 3. 1. Pſal. 5. 11. [Let all thoſe that truſt in thee rejoyce: let them ever ſhout for joy, becauſe thou defendeſt them: let them alſo that Love thy name, be joyful in thee.] Pſal. 32. 11. Be glad in the Lord, and rejoyce ye righteous, and ſhout for joy all ye that are upright in heart.] Pſal. 132. 9. 16. [Let thy Prieſts be cloathed with Righteouſneſs, and let thy Saints ſhout for joy: 16. I will alſo cloath her Prieſts with ſalvation, and his Saints ſhall ſhout aloud for joy] ſuch precepts and promiſes abound in Scripture, which tell you if you will be Saints indeed, that Joy and gladneſs muſt be your life and work. I know objections will be ſtirring in your minds: But forbear them but a while, and I ſhall fully anſwer them anon.

2. I have told you wherein the Inward part of Holineſs is Delightful; I ſhall briefly ſhew you that the Outward part alſo is very Pleaſant, and fit to feed theſe inward joys. And 1. let us view the Duties that are more directly to be performed unto God: and 2. The works of charity and righteouſneſs unto men.

1. How ſweet is it to be exerciſed in the word of God? In hearing or reading it with ſerious meditation? For the man that hath been revived by it, renewed, ſanctified, ſaved by it, to hear that powerful heavenly truth, by which his ſoul was thus made new! For the ſoul that is in Love with God, to hear or ſee his bleſſed name, on every leaf! to read his will, and find the expreſſions of his Love, his great, eternal, wonderous love, how ſweet this is, experience tells the Saints that feel it: If you that feel no ſweetneſs in it, believe not them that ſay they feel it, at lea… believe the word of God, and the profeſſions of his ancient Saints, p. 283Pſal. 119. 97. [O how I love thy Law! it is my meditation all the day] v. 103. How ſweet are thy words unto my taſt? yea ſweeter then the honey, and the hony-comb] v. 14. 16. I have rejoyced in the way of thy teſtimonies as in all riches. I will delight my ſelf in thy ſtatutes: I will not forget thy word] 24. [Thy teſtimonies are my delight and my counſellors] 47. [I will delight my ſelf in thy Commandments which I have loved, and I will meditate in thy ſtatutes.] 72. [The Law of thy mouth is better to me then thouſands of Gold and Silver.] 92. [Unleſs thy Law had been my delight, I had periſhed in my affliction] 93. I will never forget thy precepts for with them thou haſt quickned me.] 111. [Thy teſtimonies have I taken as an heritage for ever: for they are the rejoycing of my heart] 117. I love thy commandments above Gold, yea above fine Gold:] 162. I rejoyce at thy word as one that findeth great ſpoile] 165. Great peace have they that love thy Law, and nothing ſhall offend them.]

I ſhould but weary you to recite one quarter of the expreſſions of holy men in Scripture concerning the ſweetneſs and Pleaſures which they found, in the Law of God. In a word, it is the work and marke of the Bleſſed man, that His delight is in the Law of the Lord, and in his Law doth he meditate day and night, Pſal. 1. 1, 2. Do you think that an unpleaſant tedious life that doth conſiſt in ſuch employment?

2. Another Holy Duty is Prayer, both ſecret, and with others, in familie, and publike Aſſemblies. And do you think it is a grievous tedious work, for a needy ſoul to beg of God, that is ſo ready to relieve him? For a guilty ſoul to pray to God that is ſo ready to forgive him? for a ſinful ſoul to return to God, (and confeſs his ſins, and beg for mercy,) that is ſo ready to meet him and entertain him! for a Loving ſoul to converſe with God, when there is a mutual complacency between them? Is it grievous for a child to ſpeak to his Father?? or are you weary of the preſence of your deareſt friend? What is there in holy prayer that ſhould grieve or weary us? ſure it is not his company that we ſpeak to: For it is his preſence that makes Heaven… And ſure it is not the employment. For it is but Asking, and asking for the beſt and choiceſt thing, and asking in our neceſsities for that which we muſt have or we are undone for ever. And is it unpleaſant to pray to a bounteous God, in our neceſsity, p. 284and that for the beſt and pleaſanteſt things? Perhaps there may be ſome of you that think it is but labour loſt, and that you could better ſpend thoſe hours, and that God regardeth not our prayers, and that indeed we ſpeed never the better for them, and therefore you have no pleaſure in them.] And no wonder! If you are Atheiſts and believe not that there is a God, you cannot love him, or rejoyce in him. If you believe not his Promiſes, how ſhould they give you any comfort! If you believe not that he regardeth Prayers, no wonder if you have no heart to pray: They that ſay It is in vain to ſerve the Lord, and it is no profit to us to keep his ordinances, Mal. 3. 14. Will alſo ſay, what a wearineſs is it! Mal. 1. 13. and will give him but a lame and lifeleſs ſervice. If you did believe your friend to be your enemy, you would have ſmall pleaſure in him: Miſ-conceits may eaſily make you loath the things that are moſt delightful. The thoughts of Heaven it ſelf yield little Pleaſure to them that believe not that there is a Heaven, or what it is. The Light is not pleaſant to the blind: nor any object of our taſt or ſmel to thoſe that have loſt theſe ſenſes. Is muſick unpleaſant, becauſe it delighteth not the deaf? For ſhame do not charge the ſweet and bleſſed ways of God with that which is the fruit of your own corruption. If your lungs be rotten, you may be out of breath with ſpeaking the moſt delightful words, or walking in the moſt pleaſant fields or gardens; But the cauſe of the wearineſs is within you. If you have the hearts of Infidels, or graceleſs ſtupid worldly ſinners, you are ſo unfit to approach the moſt Holy God in holy prayer, that I marvail not if you go to it as a Bear to the ſtake, as an Ox to the yoke, or as an offender to the ſtocks; For the God that you pray to, is a bater of all the workers of iniquity, and a conſuming fire; and therefore no wonder if his terrours ſhould meet you and leave you but little delight in prayer (Though its wonder that they do not follow you, and meet you in all your ways, and leave you leſs delight in the omiſſion of it) But if you had the hearts of believing holy men, and had taſted in prayer what they have taſted, and had their experience of the ſucceſs, you would then be eaſily perſwaded that prayer is neither a Vain nor an unpleaſnt work. Surely it is not unpleaſant to a burdened ſoul to diſ-burden it ſelf before the Lord: nor to a ſinner that hath felt the weight, the ſmart, the ſting of ſin, to cry for mercy, and healing to him that is able and willing to ſhew mercy; nor i… p. 285it unpleaſant for him that knows the worth of grace and glory, to lie upon his knees in begging them of the Lord. All thoſe that have felt how good it is to draw near to God, had rather have leave to pray in hope, then to pleaſe their ſenſes with any delights that earth affordeth. There is force in Prayer (through the grace that hath appointed and doth accompany it) to procure comfort to the diſtreſſed mind, and ſafety to them that are in danger, relief to them that are in want, and ſtrength to them that are in weakneſs. Prayer is good for all things that are good; and good againſt all things that are evil. It is good againſt temptations, dangers, enemies and ſin: It is good againſt ſorrows, fears, and cares: yea againſt povery, ſhame and ſickneſs. For the God that Prayer goes to, and makes uſe of, is ſufficient againſt all, and our only help. Turn away now from God if you dare, and caſt off earneſt conſtant Prayer, as if it were a tedious unpleaſant thing! but be ſure the time is coming when thou, even thou that thus deſpiſeſt it, wilt betake thy ſelf to Prayer, and cry Lord, Lord, when it is too late, or when anguiſh and terrour ſeiſe upon thee. Sickneſs, and death, and the terrours of the Lord will teach thee to pray, as uſeleſs and tedious as now you think it: Yea and teach you to do it earneſtly, that now put off all with a few frozen heartleſs words. But O it is ſeaſonable believing prayer that is comfortable: It is the prayer of Faith, and Love, and Hope that is pleaſant: but the prayer of too late repentance in Hell, and the prayer of deſpair and horrour, that cannot procure a drop of water, afford no pleaſure, as they procure no relief.

3. Another duty that Holineſs conſiſteth in, is Thanksgiving and Praiſe to the God of our ſalvation. He that knows not that this work is Pleaſant, is unacquainted with it. If there be any thing Pleaſant in this world, it is the praiſes of God, that flow from a believing, loving ſoul, that is full of the ſenſe of the mercies, and goodneſs, and excellencies of the Lord; Eſpecially, the …animous conjunction of ſuch ſouls, in the high praiſes of God in the holy Aſſemblies. Is it not pleaſant, even to Name the Lord! to mention his Attributes! to remember his great and wonderous works! to magnifie him that rideth on the Heavens, that dwelleth in the light that cannot be approached, that is cloathed with Majeſty and Glory, that infinitely ſurpaſſeth the Sun in its …rightneſs; that hath his Throne in the Heavens, and the Heaven p. 786of Heavens cannot contain him; and yet he delighteth in the humble ſoul, and hath reſpect to the contrite, yea dwells with them that tremble at his Word. Is any thing ſo pleaſant as the Praiſes of the Lord! How ſweet is it to ſee and praiſe him as the Creator, in the various wonderful creatures which he hath made! How pleaſant to obſerve his works of providence, to them that read them by the light of the Sanctuary, and in Faith and Patience learn the interpretation, from him that only can interpret them. But O how unſpeakably Pleaſant is it to ſee the Father in the Son; and the God-head in the man-hood of our Lord, and the Riches of Grace in the glaſs of the holy Goſpel, and the manifold wiſdom of God in the Church, where the Angels themſelves diſdain not to behold it! Epheſ. 3. 10, 11. The praiſing of God for the incarnation of his Son, was a work that a chore of Angels were employed in as the inſtructors of the Church, Luke 2. 13, 14. There is not a promiſe in the book of God, nor one paſſage of the Life and Miracles of Chriſt, and the reſt of the Hiſtory of the Goſpel, nor one of the holy works of the ſpirit upon the ſoul, nor one of thoſe thouſand mercies to the Church, or to our ſelves, or friends, that infinite Goodneſs doth beſtow, but contain ſuch matter of Praiſe to God, as might fill believing hearts with Pleaſure, and find them moſt delightful work: Much more when all theſe are at once before us, what a feaſt is there for a gracious Soul!

O you befooled fleſhly minds, that find no pleaſure in the things of God, but had rather be drinking, or gaming, or ſcraping in the world, awaken your ſouls and ſee what you are doing! With what eyes do you ſee, with what hearts do you think of the Works, and Word, and Wayes of God, and of the Holy employments that you are ſo much againſt! For my own part, I freely and truly here profeſs to you, that I would not exchange the Pleaſure that my ſoul enjoyeth in this one piece of the holy Work of God, for all your mirth, and ſport, and gain, and whatever the world and ſin affords you: I would not change the delights which I enjoy, in one of theſe holy dayes and duties, in the mentioning of the eternal God, and celebrating his praiſe, and magnifying his Name, and thinking, and ſpeaking of the riches of his Love, and the glory of his Kingdom, no not for all the pleaſure of your lives. O that your ſouls were cured of thoſe dangerous diſeaſes, that make you loath the ſweeteſt things! You p. 287would then know what it is that you have ſet light by, and would marvail at your ſelves, that you could taſte no ſweetneſs in the ſweeteſt things! Can you think that your work or your play, your profits or your ſports, are comparable for pleaſure to the Praiſes of the Lord! If Grace had made you competent Judges, I am ſure you would ſay, There is no compariſon. Hear but the teſtimony of a holy ſoul, yea of the Spirit of God by him. [Psal. 147. 1. Praiſe ye the Lord, for it is good to ſing Praiſes to our God: for it is pleaſant, and praiſe is comely. Pſalm 149. 1, 2. Praiſe ye the Lord: ſing unto the Lord a new ſong: and his Praiſe in the Congregation of Saints. Let Iſrael rejoyce in him that made him, let the children of Zion be joyful in their King. For the Lord taketh pleaſure in his people: he will beautifie the meek with ſalvation. Let the Saints be joyful in Glory: let them ſing aloud upon their beds. Let the high Praiſes of God be in their mouth, &c.] Pſal. 95. 1, 2, 3. O come let us ſing unto the Lord, let us make a joyful noiſe to the rock of our ſalvation: Let us come before his preſence with thanksgiving, and make a joyful noiſe to him with Pſalms. For the Lord is a great God, and a great King above all Gods.] Pſalm 96. 1, 2, 3, 4. O ſing unto the Lord a new ſong: Sing unto the Lord all the earth. Sing unto the Lord: bleſs his Name: ſhew forth his ſalvation from day to day. Declare his glory among the Heathen; his wonders among all people: For the Lord is great, and greatly to be praiſed—Honour and Majeſty are before him, ſtrength and beauty are in his Sanctuary.] Did not this holy Prophet find it a Pleaſant work to Praiſe the Lord? Yea all that Love the Name of God ſhould be Joyful in him, Pſalm 5. 11. Every one of his upright ones may ſay with the Prophet, Iſa. 61. 10. I will greatly rejoyce in the Lord: My ſoul ſhall be joyful in my God: For he hath cloathed me with the garments of ſalvation, he hath covered me with the robes of righteouſneſs, as a Bridegroom decketh himſelf with ornaments, and as a Bride adorneth her ſelf with her Jewels. For as the earth ſprings forth her bud, and as the Garden cauſeth the things ſown in it to ſpring forth: ſo the Lord will cauſe Righteouſneſs and Praiſe to spring forth before all the Nations.] It is a promiſe of Joy that is made in Iſa. 56. 6, 7, 8. To the ſons of the ſtranger that joyn themſelves to the Lord, to ſerve him, and to love the Name of the Lord, to be his ſervants, every one that keepeth the Sabbath from polluting it, and taketh hold of my Covenant: Even them will I bring to my holy mountain, and make them joyful p. 288in my Houſe of Prayer.] What a joyful thing is it to a gracious ſoul, when he may ſee the reconciled face of God, and feel his Fatherly reviving Love, and among his Saints may ſpeak his Praiſe, and proclaim his great and bleſſed name, even in his Temple, where every man ſpeaketh of his Glory! Pſalm 29. 9. If the Proud are delighted in their own praiſe, how much more will the humble holy ſoul, be delighted in the Praiſe of God! When the Love of God is ſhed abroad in the heart, and Faith doth ſet us as before his Throne, or at leaſt doth ſomewhat withdraw the veil, and ſhew us him that lives for ever, and when the force of Love doth open our lips, that our mouthes may ſhew forth his praiſe, it is pleaſant both to God and us. The Lord himſelf doth put on joy, as delighting in his peoples praiſe; and when they joyn obedience with holy worſhip, they are pleaſant in his eyes, Jer. 9. 24. Iſa. 62. 4. & 42. 1. Zeph. 3. 17. He meeteth him that Rejoyceth and worketh righteouſneſs, and that remembers him in his wayes, Iſa. 64. 5. Would you taſte of the ſweeteſt life on earth? Learn then to Delight your ſelves in God. Do you want recreation? Be acquainted with his Praiſe. Is there not a better cure for Melancholy here among the ſervants of the Lord, then in an Ale-houſe, or in the company of tranſgreſſors? Their carnal pleaſures are unwholſom for you, like luſcious fruits that will make you ſick: But the delights of Faith are ſafe and healthful. Fleſhly pleaſure is windy and deceitful, and weakeneth and befools the ſoul: But the Joy of the Lord is our ſtrength, Neb. 8. 10. A little may be too much of fleſhly pleaſures; and it is of very hard digeſtion, and leaves that behind that ſpoils the ſport: But the further you go in the Delights of Faith, the better they are, and the ſweeter you will find them. You may quickly catch a dangerous ſurfet of your fleſhly pleaſures; but of ſpiritual Delights, the more, the better: For they are curing, reviving, and much confirm and exalt the ſoul. Our ſpiritual pleaſures are ſo heavenly, and have ſo much of God and Glory in them, that they muſt needs prepare the ſoul for heaven, and be excellent helps to our ſalvation.

O therefore if you would live a Pleaſant life, draw near to God, and by Faith behold him, and by Love adhere to him, and take a view of his infinite Goodneſs and all his perfections; and behold him in his wonderous works, and then break forth into his chearful praiſes, and you ſhall taſte ſuch pleaſures as the earth affordeth not. Lanch forth into the boundleſs Ocean of Eternity, p. 289and let your hearts and tongues expatiate in the Praiſe of the Heavenly Majeſty, and uſe this work and ply it cloſe, and be not too ſeldom, or cuſtomary, or careleſs in it, and you ſhall find the difference between the Pleaſures of Faith and of the fleſh, of a Holy and of a ſenſual life, Pſalm 135. 2, 3. Ye that ſtand in the Houſe of the Lord, in the Courts of the Houſe of our God: Praiſe the Lord, for the Lord is Good: ſing praiſes to his Name, for it is pleaſant.] Pſal. 71. 8. Let my mouth be filled with thy Praiſe, and with thy honour all the day.] Pſal. 96. 2. 6. Sing unto the Lord; bleſs his name; ſhew forth his ſalvation from day to day. Honour and Majeſty are before him: ſtrength and beauty are in his Sanctuary.]

O that the Lord will but ſhine upon my ſoul with the Light of his countenance, and open my heart to the entertainment of his Love, and hold a gracious Communion with my ſoul, by his holy Spirit, and keep open theſe doors to me, and continue this liberty of his Houſe and Ordinances which we enjoy this day, that I may joyn with a faithful humble people, in holy Communion, and in his Praiſe and Worſhip, and that with a heart that is ſuitable to theſe works! I ſhall then ſay with David, Pſal. 16. 6. The lines …faln to me in pleaſant places; I have a goodly heritage. I will … for no greater pleaſures, or honours, or advancement in this world! Let who will ſurfet on the pleaſures of the fleſh! Here doth my ſoul delight to dwell! Pſalm 27. 4, 5, 6. One thing have I deſired of the Lord, that will I ſeek after; that I may dwell in the Houſe of the Lord all the daies of my life, to behold the beauty of the Lord, and to enquire in his holy Temple: For in the time of trouble he will hide me in his pavilion▪ & in the ſecret of his Tabernacle ſhall he hide me: he ſhall ſet me up upon a Rock: And then ſhall my head be lifted up above mine enemies round about me: therefore will I offer in his Tabernatle ſacrifices of Joy, I will ſing, yea I will ſing Praiſes to the Lord.] Till I come to the promiſed Ever… Pleaſures, I ſhall ask of God no greater Pleaſures. Theſe would be as much as my ſoul in the priſon of fleſh can bear. Till … to the Land of Promiſe, may I but have theſe cluſters of … in my preſent Wilderneſs, I ſhall not repine▪ My heart … ſhall be glad, and my glory ſhall rejoyce, and at death, my fleſh … in hope. For as the Lord now ſheweth me the path of … so in his preſence is … of Joy; and at his right hand are … for … P…

p. 2904. Another Pleaſant Holy Duty, is, Our holy Communion with Chriſt and his Church in the Lords Supper.

This is a holy Feaſt that is purpoſely provided by the King of Saints, for the entertainment of his family; for the refreſhing of the weary, and the making glad the mournful ſoul. The night before his bitter Death, he inſtituted this Sacramental Feaſt! He cauſed his Diſciples to ſit down with him, and when they had partaked of the Paſsover, the Sacrament of Promiſe, and had their taſte of the old wine, he giveth them the New, even the Sacrament of the better Covenant, and of the fuller Goſpel-Grace: He teacheth them that his Death is Life to them: and that which is his bittereſt ſuffering, is their Feaſt: and his Sorrows are their Joyes; as our ſinful pleaſures were his ſorrows. The ſlain Lamb of God our Paſsover that was ſacrificed for us, that taketh away the ſins of the world, was the pleaſant food; which Sacramentally he himſelf then delivered to them, and ſubſtantially the next day offered for them. The bread of God is he which cometh down from heaven, and giveth life unto the world, John 6. 33. He is the Living Bread which came down from Heaven: If any man eat of this Bread, he ſhall live for ever: and the bread that he giveth is his fleſh, which he hath given for the life of the world. ver. 50, 51. Except we eat the fleſh of the Son of man, and drink his blood, we have no life in us: Whoſo eateth his fleſh and drinketh his blood, hath Eternal life, and he will raiſe him up at the laſt day: For his fleſh is meat indeed, and his blood is drink indeed: He that eateth his fleſh, and drinketh his blood, dwelleth in Chriſt, and Chriſt in him: As the Living Father hath ſent the Son, and he liveth by the Father, ſo he that eateth him, ſhall live by him. This is that bread that came down from Heaven: not as the Fathers did eat Ma… and are dead: he that eateth this bread ſhall live for ever.]

I know that to an unbelieving carnal wretch, the Sacrament is but a common thing. For Chriſt himſelf and his Goſpel is …o better in his eyes. He diſcerneth not the Lords body: He only quieteth and deludeth his conſcience with the outward form. He hath not faith to feed on Chriſt: But to a lively faith, what ſweet… neſs doth ſuch a Feaſt afford?

We have here Communion with the bleſſed Trinity, in th… three parts of this Euchariſtical Sacrament! As the Father … both our Creator and the offended Majeſty, and yet he hath … his Son to be our Redeemer; ſo in the firſt part, which … p. 291the CONSECRATION, we preſent to our Creator the creatures of Bread and Wine, acknowledging that from him we receive them and all, and we deſire that upon our Dedication, by his Acceptance, they may be made Sacramentally and Repreſentatively the Body and Blood of Jeſus Chriſt.

In the ſecond part of the Euchariſt, which is the COMMEMORATION of the ſacrifice offered on the Croſs, we break the bread and pour forth the wine, to Repreſent the breaking of Chriſts Body, and ſhedding of his Blood for the ſin of man; and we beſeech the Father to be Reconciled to us on his Sons account, and to accept us in his Beloved, and to accept all our ſacrifices through him. So that as Chriſt now in Heaven, is Repreſenting his ſacrifice to the Father, which he once offered on the Croſs for ſin, ſo muſt the Miniſter of Chriſt Repreſent and plead to the Father the ſame ſacrifice by way of Commemoration, and ſuch Interceſſion as belongeth to his Office.

The third part of the Euchariſt is the OFFER and PARTICIPATION: in which the Miniſter Repreſenting Chriſt, doth by Commiſſion deliver his Bedy and Blood to the penitent, hungry, believing ſoul! and with Chriſt is delivered a ſealed …don of all ſin, and a ſealed gift of life Eternal. All which are received by the true Believer.

An unbeliever knoweth not what tranſactions there are between the Lord and a holy ſoul in this Ordinance, where the appearances are ſo ſmall. A bit of bread and a ſup of wine are indeed ſmall matters: But ſo is not this Communion with God the Father, Son, and Holy Ghoſt. What a comfort is it that the offended Majeſty will accept a ſacrifice at our hands, and enter a treaty of Peace with the offendours? Yea that he will provide the ſacrifice himſelf, and the preciouſeſt in the whole world: that he will ſignifie this his acceptance of the ſacrifice, and how he is pleaſed in his well-beloved Son! and that he accepteth his Sons Interceſſion in the Heavens, and his Miniſters interceſſion, and his Churches prayers on earth through Chriſt! Seeing Chriſt … be glorified with his Father, and not continue viſible among … what could we deſire more from him, then the three fold Re…ſentative which he hath left behind him, to ſupply the room … his Bodily preſence! Even the Repreſentation of himſelf by …, by his Miniſters, and by the Holy Ghoſt, which is … ſubſtitute within for the efficacy of all. O what unſpeakable p. 292myſteries and treaſures of mercy are here-preſented to us in a Sacrament! Here we have Communion with a Reconciled God, and are brought into his preſence by the great Reconciler. Here we have Communion with our bleſſed Redeemer, as Crucified, and Glorified, and offered to us, as our quickning, preſerving, ſtrengthening Head: Here we have Communion with the Holy Ghoſt, applying to our ſouls the benefits of Redemption, drawing us to the Son, and communicating light, and life, and ſtrength from him unto us: increaſing and actuating his graces in us. Here we have Communion with the Body of Chriſt, his ſanctified people, the heris of life: When the Miniſter of Chriſt by his Commiſſion Repreſenteth a Crucified Chriſt to our eyes, by the Bread and Wine appointed to this uſe, we ſee Chriſt Crucified as it were before us; and our Faith layeth hold on him, and we perceive the Truth of the Remedy; and build our ſouls upon this Rock. When the ſame Miniſter by Chriſts Commiſſion, doth offer us his Body, and Blood, and Benefits, it is as firm and valid to us, as if the mouth of Chriſt himſelf had offered them: And when our ſouls Receive him, by that Faith which the Holy Ghoſt exciteth in us, the participation is as true as that of our bodies receiving the Bread and Wine which repreſent him. O do but ask a drooping ſoul, that mourns under the fears of Gods diſpleaſure, how he would value a voice from Heaven, to tell him that all his ſins are pardoned, and that he is dear to God, and judge by his anſwer, what is contained and offered in a Sacrament! Ask him how he would take it, if Chriſt ſhould ſpeak thoſe words himſelf to him, which he hath given his Miniſter Commiſſion in his name to ſpeak! [Take, eat, this is my Body, which is broken for you] It is the ſame Chriſt, the ſame pardon, and ſalvation, that is offered us by the Meſſengers of Chriſt, and which he perſonally offered himſelf to his Diſciples. When you muſt all appear at the Barr of God, O what would you not give for a ſealed pardon, which in a Sacrament is given freely now, to the believing ſoul! Judge now by this, whether it be a Joyous Ordinance! When the pooreſt Chriſtian this day receiveth, that which the greateſt Prince that is ungodly, would then give all the world for it he had it. For want of that pardon, Chriſtian, which thou muſt now receive, many thouſands will tremble at the bar… of God, and be overwhelmed with his wrath for ever! Ask a ſoul that groaneth under the languiſhings of his grace, and the p. 293burden of any ſtrong corruption, how he would value the mortifying and quickning grace of the Holy Ghoſt, that would break his bonds, and give him light and life and ſtrength; and by his anſwer judge of the value of a Sacrament. We have here the greateſt mercies in the world, brought down to us in ſenſible Repreſentations, that they might be very neer us, and the means might be ſuited to the frailty and infirmity of our preſent ſtate.

If the ſealed meſſage of Gods Reconciliation with us, and a ſealed pardon of all our ſins, and a ſealed grant of Everlaſting life, be not more pleaſant and deſirable to your thoughts, then all that earth and fleſh can yield you, it is becauſe your are alive to ſin, and dead to God, and want that ſpiritual ſence and appetite, by which you might be competent judges. If God, if Chriſt, if grace, if the foretaſts of glory can afford no pleaſure to the ſoul, then Heaven it ſelf would not be pleaſant. But if theſe are ſweet, the Sacrament is ſweet that doth convey them.

Well, poor ſtubborn carnal ſinners! you have been invited to this feaſt as well as others! we are ſent to call you, and even compel you to come in (though upon the terms and in the way of Chriſt!) but you have no great liſt; but ſomewhat elſe doth pleaſe you better! And will it prove better indeed to you at the end? Well, take your own choice! If an Alehouſe be better then the Table of the Lord; if your merry companions do pleaſe you better then the Communion of the Saints, or if you cannot ſubmit to the order and diſcipline of the family of Chriſt, that you may partake of his proviſion, you may follow your own corrupt deſires, and ſee whither they will lead you! But here it is that I ſhall chooſe my pleaſures till I reach the everlaſting pleaſures. And though in this low communion of imperfect Saints, we ſee but in a glaſs, and have but ſome ſmall imperfect Saſts of the glorious things which Hope expecteth; yet this is more then all that earth and fleſh can yield: and it is moſt perfect Pleaſure that by theſe is revealed, ſealed, and Repreſented. Sacraments can aſſure us of perfect joys, though they give us but little joy in hand.

Obj. But if Sacraments be ſo pleaſant, why then (ſaith a diſconſolate ſoul,) have I found no more pleaſure or comfort in them? Anſw. Even in the ſoul thats made alive by Grace, diſeaſes may p. 294much corrupt the appetite, and make the ſweeteſt thing ſeem bitter. Are not Sacraments ſweet to you? and do you not delight in the communion of God and of his Saints? I will not ſay much to you, leſt it ſeem degreſtive, but briefly ask you theſe few Queſtions.

1. Are the thoughts of God, of Chriſt, of Heaven ſweet to you? If they be, me thinks the Ordinances ſhould be ſweet! If they be not, its no wonder that you ſét light by Sacraments, if you can ſet light by Chriſt and heaven it ſelf.

Queſt. 2. Is not ſin grown ſweet to you? If it be, the ordinances will not be ſweet: no nor unleſs your ſins grow bitter.

Queſt. 3. Doth not the world grow ſweet to you, and your condition or expectations, and your thriving ſtate, more pleſant to you then heretofore? If ſo, no wonder if Sacraments and all ſpiritual things, do loſe their ſweetneſs.

Queſt. 4. Have you been faithful in your preparation, by free confeſſion, true humiliation, ſtrong reſolution, hungring and thriſting after Chriſt, and all this furthered by diligent ſelf-examination? An unprepared ſoul muſt blame it ſelf, if it find not the ſweetneſs of the Ordinance. The holy appetite and reliſh, that is neceſſary to your Delight, muſt be ſtirred up much in your Preparations.

Queſt. 5. Are you careful and conſcionable, humble and holy in your lives? If you neglect God in your ordinary converſations, and walk not with him on other daies, you are unlike to meet him comfortably here. And if you are ſlight and careleſs in your ordinary duties, you will find here that God took notice of it.

Queſt. 6. Do you faithfully endeavour to exerciſe Faith, Repentance, Love and all Sacramental Graces in the uſe of the ordinances? You come not to a meer receiving but to a Work Have your ſouls been adorned with the wedding garment? and do you come hither for a meeting with the Lord Jeſus Chriſt? Do you ſee him by faith, and take all that is here Repreſented to you, as if you had ſeen the things themſelves! Do you remember that your Lord is coming, and do you lift up your heads in the expectation of your Redemption, and do this in remembrance of him till he come? An idle loytering in Gods work is not the way to find the ſweetneſs of it.

p. 295Clemens Alexandrinus Strom. l. 1. init. gives it as a Reaſon why every one took his own part of the Bread of the Sacrament in thoſe times, becauſe man being a free agent muſt be the chooſer or refuſer of his own happineſs: The Papiſts on the contrary do but gape, and the Prieſt doth pop the bread into their mouths (having firſt perſwaded them that it is not bread.) Do you not expect to receive the ſpiritual benefits, juſt as the Papiſts do receive the Bread? as if you had nothing to do but gape? As if your preſence here were as much as is to be expected from you for your edification! How can you taſt the ſweetneſs that is offered, when you do not exerciſe your ſpiritual ſenſes.

Queſt. 7. Do you exerciſe faith, as well as feeling, in judging of the benefit of Sacraments? Pardon, and Juſtification, and Title to Salvation are benefits which in themſelves you cannot feel. It is by Believing the promiſe that you muſt know them. If God have promiſed a bleſſing on his Ordinance, it is ſure to the faithful ſoul as if we felt it, though perhaps we may ſeem long without it. Heaven it ſelf which is the principal end of Ordinances, will not be attained in this life: and yet the Ordinace is not in vain.

Queſt. 8. Have you the true underſtanding of the uſe of Sacraments? of the abundant Love that is here ſet forth? and the freeneſs and fulneſs of the Promiſe here ſealed? If not, no wonder if you taſte not the ſweetneſs, when you know not how to break the ſhell, that you may feed on the kernel of the Ordinances.

Queſt. 9. Have you not troubled your own ſouls, and muddyed your comforts by cauſeleſs doubts and ignorant ſcruples, about the geſtures, or manner, or perſons that you joyned with, or ſome ſuch circumſtances as theſe? If ſo, no marvel if you loſe the comfort.

Queſt. 10. Or at leaſt, have you not been negligent in the review and after improving of the Ordinances? and have you not thought that all was done when you had received? Any one of theſe miſcarriages may make this pleaſant duty bitter, or at leaſt deprive you of the moſt of the delight. But if your hearts be ſuted to the work, and you deprive not your ſelves of the offered conſolation, you ſhall find that God deals bountifully, with you, and will feaſt you even with Angels food.

5. The publike worſhip being all thus ſweet, how ſweet are the Lords days, theſe holy ſeaſons that are wholly conſecrated to this work? How light is the Chriſtian, that hath this day caſt off his worldly cares and buſineſs and cogitations, and hath ſet himſelf apart for God, as if there were to world to mind? On the week days he doth walk with Goa: But ſo that his neceſſary worldly buſineſs doth frequently divert and diſtract his mind. But what a ſweet and happy day is this, when he may ſtrip himſelf of theſe diſtractions, as he doth of his work-day courſer cloaths, and may wholly apply himſelf to God? As the Bee goes from flower to flower, labouring at all, but with a Pleaſant labour, to gather Honey, and prepare for winter; ſo doth the Chriſtian, eſpecially on the Lords day, employ himſelf in labour and delight; and the more he laboureth, the more is his delight: From Prayer he goeth to Reading; and to the inſtructing his family, if he be a ſuperiour; or learning if he be an inferiour and have helps: From private worſhip to publike; and from publike to private again; and gathering Honey (food and ſweetneſs) to his ſoul from all.

Tell me you childiſh brutiſh wantons; Do you think in your heart, that you have as much ſolid joy and pleaſure, in a play day, or in your idle games, or in ſpending the Lords day in idleneſs or ſports, as we have in the holy works of God? Do you think our Delight is not more then yours? To our ſhame, but to the praiſe of God, we muſt ſay, that we have tryed both ways. We know what it is to play away much of the Lords day, and what it is to imploy it in waiting on the Lord. But ſince we knew the later, we wiſh we had never known the former. Thats our recreation which is your toile: and that would be our priſon, and ſtocks, and toile, which is your ſport and recreation.

6. Another Delightful portion of our work, is Holy Conference with the experienced ſervant of the Lord. There are many things conſiderable in holy conference that maketh it delightful.

1. It is the conference of deareſt friends: the ſpecial Love that all the Godly have to one another, doth exceedingly ſweeten their communion. The very preſence of thoſe that we moſt dearly love, is a pleaſure to us: Much more their ſweeteſt edifying diſcourſe.

p. 2972. Their conference proceedeth from the ſpirit of grace, and therefore is gracious, ſavouring of that ſpirit: and all the breathings and manifeſtations of that bleſſed ſpirit, are very acceptable to thoſe that have the ſpirit themſelves, and ſo can ſavour ſpiritual things.

3 Their conference is about the higheſt, the moſt neceſſary, the moſt excellent things: About the moſt Bleſſed God and his ſeveral Attributes; his will, and works, of Creation, and diſpoſing-Providence, of nature and Grace; about the wonderful myſteries of Redemption, the perſon, life and ſufferings of the Redeemer, his Offices and the performance of them, on earth, and in Heaven, in his Humiliation and his Exaltation; and of the ſweet Relations that we and all his Church do ſtand in, to Chriſt our Head, our Saviour and Redeemer; as alſo about the gracious workings of the Holy Ghoſt, in firſt begetting and increaſe of holineſs; To open to each other the powerful workings of that Grace that hath raiſed them above all the creatures, and brought them to a contempt of earthly glory, and ſet their hearts on the inviſible God, and on eternal things, that hath renewed them in the inner man, and made them hate the things they loved, and mortified their oldeſt ſtrongeſt ſins, and quickned them in the exerciſe of every grace; all this is edifying ſweet diſcourſe to gracious ſouls.

4. And the rather becauſe it is about the moſt pertinent affairs: They are things that do ſo neerly concern us, that we are glad to ſpeak with thoſe that underſtand them. It is our own caſe, which we hear our brethren open: They ſpeak our very hearts, as if they had ſeen them; becauſe it is the ſame work of the ſame ſpirit that they deſcribe. Yea when they complain of their Infirmities, it is with our complaints, and they tell us of that which we are troubled with our ſelves; and we perceive that we are not ſingular in our troubles, but that our caſe is the caſe of other ſervants of the Lord.

5. And it is the more pleaſant to converſe with the Godly, becauſe they ſpeak not by hearſay only, but by experience: They tell us of the diſcoveries that illuminating grace hath made to their own ſouls; and of the many evils they have been ſaved from; and the communion they have had with God, and the prayers which he hath heard, and the many and great deliverances he hath granted them; They relate their conflicts with temptations, p. 298and their conqueſts; their ſtrivings againſt their ancient luſts, and how they have overcome them; and the ſweet refreſhings which their ſouls have had in the exerciſe of Love, and faith, and hope! They can dive into the Ocean of mercy, and ſpeak of the abundant kindneſs of the Lord, and earneſtly awaken and invite each other to praiſe him for his Goodneſs, and to declare his wonderous works for the children of men; They can direct each other in their difficulties, and encourage each other in holy ways, and ſtrengthen one another in holy reſolutions, and comfort one another with the ſame comforts that they themſelves have been comforted with by the Lord! And may not our hearts rejoyce and burn within us, while we diſcourſe of ſuch important things as theſe, in ſuch a ſerious, experimental, edifying manner? They can diſcourſe together of their meeting before the throne of Chriſt, and of the bleſſed converſe which they ſhall have in Heaven, with the Lord himſelf, and with the holy Angels, and where they ſhall be, and what they ſhall do, to all eternity, in the preſence of God where is fulneſs of joy, and before him where are the eternal pleaſures.

O Chriſtians, did not your graces languiſh by your own neglects, and your ſouls grow out of reliſh with theſe ſpiritual and moſt excellent things, your ſpeeches of them would be more ſavoury; you would be more frequent, lively, and cheerful in your diſcourſe of holy things; and then your converſe would be more edifying and delightful to each other. We ſhew ſo little of Grace in our conference, that makes it to be but little different from other mens; And (which is the commoneſt caſe, and very doleful) we moſt of us remain ſo ignorant and imprudent, that we marr holy conference by our mixtures of unwiſe expreſſions, and diſgrace it to others by our injudicious weakneſs: This is the bane of Chriſtian diſcourſe; even the want of holy skill and wiſdom, and of underſtanding to ſpeak of the things of God, according to their tranſcendent worth and weight, as much (and more) then the want of zeal. But if we could diſcourſe of theſe holy matters aright, with wiſdom and with ſeriouſneſs, how ſweet, how fruitful would the company of holy perſons be! We ſhould be ſtill among them, as in the family of God, and ſhould hear that which our ſouls do moſt defire to hear; and we ſhould preach to one another the riches of grace in our familiar diſcourſe; and ſouls might be converted by the conference p. 299of Believers, and not all left to the publike miniſtry: Every man would be a helper to his neighbour. For the tongue of the juſt is as choice ſilver, though the heart of the wicked is little worth: the lips of the righteous feed many, but fools die for want of wiſdom, Prov. 10. 20, 21. The lips of the wiſe diſperſe knowledge, Prov. 15. 7. Righteous lips are the delight of Kings, Prov. 16. 13. and the ſweetneſs of the lips increaſeth learning, v. 21. The lips of Knowledge are a precious Jewel, Prov. 20. 15. A mans belly ſhall be ſatisfied with the fruit of his mouth, and with the increaſe of his lips ſhall he be filled, Prov. 18. 20. The mouth of the righteous ſpeaketh wiſdom, and his tongue talketh of judgement; the Law of his God is in his heart, Pſal. 37. 30, 31.

Tell me I beſeech you, you that can be ſo merry in an Alehouſe, or in any vain and idle company, why ſhould you think that it is not to us a far ſweeter thing to talk of holy edifying matters, then it is to you to talk of vanity? Is the ſubject of your diſcourſe more fit to delight a man of wiſdom! Do you talk of better things then God, or of higher things then Heaven? or of things that nearlyer concern you, then the matters of everlaſting conſequence?

When I have heard ſuch people talking and laughing, as if they had been the merryeſt people in the world, I have ſometimes hearkened to their diſcourſe, to hear what talk it was that made them ſo merry; and it hath been nothing but impertinency and folly, like a mans talking in his ſleep; enough to make a mans head ake to hear them: I ſhould be quickly tired with their delights: The blowing of the wind, or the falling of the rain, or as Solomon ſaith, the crackling of thorns in the fire, hath as much in it to pleaſe my ear, and much leſs to diſpleaſe it, then ſuch mens diſcourſe.

Go to a company of merry fellows, as you take them, and to a company of ſerious, godly, prudent people, and ſecretly write down all the words that you hear from both companies; and read them over together when you come home, and tell me which is the pleaſanter diſcourſe. What a hodg-podge of non-ſenſe, impertinency, levity, immodeſty, worldlineſs, pride, and folly ſhall you find in one; and what ſavoury, neceſſary, edifying, encouraging and comforting ſpeeches will you find you have gathered from the other!

It is far pleaſanter to be among the ſinging birds, the bleating p. 300ſheep, yea the chattering daws, then theſe idle, prating, fooliſh companions. For with the former you ſhall have ſome natural good, without any mixture of ſinful evil: But in foolſh, prating company, what ſhall you perceive, but how Nature is depraved, how ſinners are beſide themſelves, how Satan doth befool them, and how God is forgotten while he is preſent with them, and they are laughing in the Devils chains, and at the very brink of death and hell! And can a man be merry to hear ſuch mirth as this? It is a ſad ſpectacle to ſee men laugh in Bedlam: but much more to ſee them merry in the fetters of their ſin, and under the threatnings and wrath of God. Were you but men of right compoſed minds, I durſt referre it to your ſelves, whether holy company and diſcourſe be not like to be be much pleaſanter then yours.

Do you think that the diſcourſe of Learned men, about Arts and Sciences, Hiſtory and the like, is not more pleaſant then your idle talk? Much more is the holy diſcourſe of Saints about the things of their ſalvation. Whether do you think the company and diſcourſe of Chriſt, and his Prophets and Apoſtles, or of your merry companions, ſhould be the more delightful? Can you fo… ſhame ſay, that the later were the beſt? Why, you know that Chriſt, and his Prophets and Apoſtles, had no ſuch idle talk as yours. It was holy things that they diſcourſed of.

Can you for ſhame ſay that you Love God above all, and yet have more pleaſure in prating over a pot of Ale, then in ſpeaking reverently of God? Or would you be believed when you ſay, that your hearts are ſet on Heaven, when you have more delight in talking of any earthly trifle? Well! I ſhall leave it to your conſciences, and to the judgement of any that will ſpeak with Reaſon, whether the holy converſe and conference of the godly, be not in it ſelf a more Delightful thing, then all the merriments, the dotages and fooleries of the ungodly. If you think not ſo, it is becauſe your reliſh and appetite is depraved, the Devil hath deluded you, and ſin bereaved you of your wits.

2. I have told you of the Pleaſantneſs of the Duties of Holineſs, which are to be performed more directly toward God? Let us now conſider of the reſt of a Chriſtian life: Which conſiſteth in our duties to be performed towards men: And theſe are all comprehended in the works of Charity and of Juſtice.

p. 3011. And certainly the works of Charity are Delightful. There is not a pleaſanter work in the world then to do good. Even proud men find a great delight in the Reputation or Name of doing good: that they may be accounted the great Benefactors of the world, that is, to be as earthly gods among their neighbours, and as the Sun is to the lower world, that all may be below them, and live by their influence. This is the top of that proſperiity that ſinful ambition doth aſpire to. And if the Name of Well-doing be ſo pleaſant to the Proud, the Conſcience of the thing it ſelf ſhould be more pleaſant to the upright. Open bounty is the hypocrites glory: But to do good in ſecret is the believers pleaſure; for their Father which ſeeth in ſecret, ſhall reward them openly: Yea the very delight of doing good, and eſpecially a great or publike good, a ſpiritual and everlaſting good, is a reward unto it ſelf. It is the ſpeech of Chriſt recited by Paul, Acts 20. 35. that it is more bleſſed to give then to receive.

There are many things concurring that make it very Pleaſant to do good. It proceeds from the power of Love: and the exerciſe of Love is pleaſant. And Love makes our Brethren to be to us as our ſelves, and conſequently their welfare is as our own, and rejoyceth us as if our ſelves received, all that they receive. And what abundant pleaſure then hath a Believer? When ſo many thouſand of his brethren, do receive ſo many thouſand benefits daily from God himſelf: and all theſe are to the Chriſtian, through the union and power of Love, as if he had received them all himſelf. But eſpecially when he himſelf is the inſtrument of conveyance. The poor have comfort in receiving of relief; but nothing in compariſon of his that gives it, if it be done for the ſake of Chriſt, in uprightneſs of heart. A poor man receiveth from the giver perhaps but an outward ſmall commodity: But the upright giver receiveth from God, the ſenſe of his acceptance, and peace of conſcience, with the promiſe of an everlaſting recompence: A mite, or a cup of cold water, given to a Prophet in the name of a Prophet, or to a Diſciple in the name of a Diſciple, ſhall certainly be rewarded, Matth. 10. 40, 41, 42.

A true Believer is Covetous to do good, as others are to receive it: and ſtudyeth for opportunities of laying out his gifts and wealth for God, as others ſtudy to gather it for themſelves. As a worldling ſtudyeth for a good bargain, that he may grow rich; a p. 302true Believer ſtudyeth for opportunities to lay out that he hath for God, and to improve his Maſters ſtock to the beſt advantage. The Covetous doth not more long to get more, then Believers do to be rid of that they have, in the way and on the terms, as may do moſt good, and be beſt accepted: And they are even afraid leſt opportunities of doing good ſhould over-ſlip them, and the ſeed-time ſhould paſs by: A Believer knows that, as his life and ſoul, ſo his worldly riches, are nowhere ſure but in the hand of God: And therefore if they can procure his ſecurity, and get him to receive it, and return it them in Heaven with the promiſed advantage, they have then ſecured it indeed: All is loſt that God hath not, in one way or other: and all is ſecured that he hath, and for which we have his promiſe. This is laying it up in heaven, Matth. 6. 21. While we keep it, we cannot ſecure it from thieves: When we have diſpoſed of it according to the Will of God, upon the warrant of his promiſe, it is then in his Cuſtody, and then it is ſafe: Neither ruſt or moath can then corrupt it, nor the ſtrongeſt thieves break through and ſteal. To be Good, and do Good, is to be likeſt unto God; and therefore muſt needs be the ſweeteſt life.

2. Works of Juſtice alſo have their pleaſure: For they demonſtrate the Juſtice of God himſelf, from whom they do proceed. That which is moſt Pleaſant to God, ſhould be moſt Pleaſant unto us. And as he hath bid us, not forget to do good and to communicate, becauſe with ſuch ſacrifice he is well pleaſed, Heb. 13. 16. ſo he hath told us that he delighteth in the exerciſe of loving-kindneſs, judgement, and righteouſneſs in the earth, Jer. 9. 24. He hath ſhewed us, what is good: and what doth he require of us, but to do juſtly, and love mercy, and walk humbly with our God? Mich. 6. 8. And therefore he commandeth Iſrael, Hoſ. 12. 6. [Turn thou to thy God: Keep Mercy and Judgement: and wait on thy God continually.] Private juſtice between man and man, and familyjuſtice between parents and children, maſters and ſervants, and Political juſtice between the Magiſtrates and the people, do all maintain the order of the world, and procure both publike and private peace. It is ſelfiſhneſs and injuſtice, tyrannie, oppreſſion, diſobedience and rebellion, that procure the miſeries of the world: But Righteouſneſs is ſafe and ſweet.

2. You have heard of the Pleaſure of Holy Actions, both Internal and External: The truth is evident alſo from the Objects p. 303of theſe Acts, and the matter from which a believer may derive his Pleaſures. And O what an Ocean of delight is here before us! Were our powers, capacities and acts but anſwerable to the Objects, we ſhould preſently have the Joyes of heaven.

1. A Believer hath the ever bleſſed God himſelf to derive his comforts from. He hath his Nature and Attributes to be his comfort: He hath his near Relations to afford him comfort; and this is more then to have all the world. It is a God of Infinite Power, and Woſdom, and Goodneſs, that we believe in, that we Love, and Worſhip, and Obey. It is alſo a Father Reconciled to us, that hath taken us in Covenant to him as his people, through Jeſus Chriſt. And where ſhall we find comfort if not in God? It is in vain to look for that from any creature, that is not to be found in him. Poor worldlings! you have nothing that is worth the having, but the crumms that fall from the childrens table. God is our Portion, and the world is yours: and yet you have leſs even in this world then we. You have the ſhadow, and we have the ſubſtance: You have the ſhell, and we the kernell: You have the ſtraw and chaff, and true believers have the corn: Your comforts are ſhaken with every ſtorm; and toſt up and down by the Juſtice of God, or the Pride of man: But God that is our Portion is unchangeable: Yeſterday, to day, and the ſame for ever: We have a Kingdom that cannot be moved, Heb. 12. 28. Perſecutors cannot take our God from us, nor can any thing ſeparate us from his Love, Rom. 8. 36. They may ſeparate us from our houſes, from our Countries, from our friends, from our riches, our liberties, our lives, from our Books, our company and Ordinances, but not from God, who is our great Delight. In poverty, in perſecution, in ſickneſs, and at death, we have ſtill our intereſt in God: A Chriſtian is never in ſo low a ſtate, but he hath a God to whom he may go for comfort, who is more to him then your ſweeteſt pleaſures. Is it not a pleaſure to have ſuch a God as can cure all diſeaſes, ſupply all wants, overcome all enemies, deliver in all dangers, and hath promiſed that he will do it ſo far as is for our good! If he want water that hath the Sea, or he want land that hath all the earth, or he want light that hath the Sun, yet doth he not need to want delight that hath the Lord to be his God, if …e do but keep in the pathes of grace. And are you yet unreſolved, whether Godlineſs be the moſt Pleaſant Life? Take all your pleaſures, and make your beſt of them, may p. 304I but have the Lord to be my God, and I hope I ſhall never deſire to change with you.

2. A Holy life is therefore Pleaſant, becauſe we have a full ſufficient Saviour, from whom we may daily fetch delight. The E…ernal Son of God is become the Healer of our wounds, our Peace-maker with the Father, the Conquerour of our enemies, the Ranſom for our ſins, the Captain of our ſalvation, the Head of his Church, and the Treaſure of all our Hopes and Joyes! Sin and miſery are the works of Satan, which Chriſt came into the world to deſtroy. If Hypocrites can ſteal a little Peace to their Conſciences, from a falſe conceit that they have a part in Chriſt, what comfort may it be to the true Believer, that hath a ſure and real intereſt in him! That is the ſad and miſerable life, when you are out of Chriſt, and ſtrangers to his Covenant, and cannot ſay his benefits are yours, but you are yet in your ſins, without his righteouſneſs: But when we have a ſpecial intereſt in him, the foundation of our everlaſting joy is laid, and the heart of ſin and miſery is broken: What fear or ſorrow can you name, that I may not fetch a ſufficient remedy againſt from Chriſt? What can the Prince of darkneſs ſay to our diſcomfort, which we may not anſwer by Arguments from Chriſt? By this judge of the Comfort of a Holy life. If the Godly over-look the Grounds of Joy, that are laid in Chriſt, and live in a miſtaken ſorrow, that is not for want of Reaſons and warrant to rejoyce, but for want of a right diſcerning of thoſe Reaſons. But what have you that are ungodly, to anſwer againſt all the terrours of the Law? or to anſwer againſt all the accuſations of your conſciences? or to comfort you againſt the remembrance of your approaching miſery? While you have no part in Chriſt, you have no right to comfort. One thought of Chriſt to a believing ſoul, may afford more Delight then ever you will find in a ſinful life.

3. Moreover, we have the Holy spirit of Chriſt, that is purpoſely given us to be our Comforter: And if that be not a pleaſant life that is managed by ſuch a Guide, and that be not likeſt to be a joyful ſoul, that is poſſeſt by the Spirit of joy it ſelf, there is no joy then on earth to be expected. Hath God promiſed his Spirit to comfort you that are wicked in your ſin? No, it is the malicious deceiving ſpirit that is your Comforter: that by his comforts he might keep you from ſolid, ſpiritual, everlaſting comforts: p. 305But the Repenting, Believing ſoul that is united unto Chriſt, and hath already had the ſpirit for his converſion, it is he that hath the promiſe of the ſpirit for his conſolation. And if that be not the moſt comfortable life, where the God of Heaven becomes the comforter, we cannot then know the effect by the cauſe. If Life it ſelf will quicken; if light it ſelf will illuminate; the comforting spirit will certainly comfort, in the degree and ſeaſon as God ſeeth meet, and the ſoul is fitted to receive it.

4. Moreover, we have the whole treaſurie of the Goſpel to go to for our Delight. And little doth the ſenſual unbelieving ſoul know what ſweetneſs, what ſupporting pleaſures may be from thence derived. I had rather have the holy word of God to go to for contents, then the treaſures of the rich, or the pleaſures of the ſenſual, or the flatteries and vain glory of the ambitious man: All that the world doth make ſuch a pudder about, which they ride and run for, which they ſo much glory in, will never afford them ſo much Content, as one Scripture promiſe will do to a truly faithful ſoul. I muſt profeſs before Angels and men, that I had rather have one Promiſe of the Love of God, and the life to come, which is contained in the holy Scriptures, then to have all the riches, pleaſures, and honours of this world. My God, this was my Covenant with thee, and to this I ſtand. O bleſſed be the Lord, that hath provided us ſuch a Magazine of Delight as is this heavenly ſacred Book! The Precepts appoint us a pleaſant work: The ſtricteſt prohibitions do but reſtrain us from our own calamities, and keep out of our hands the knife by which we would cut our fingers: The ſevereſt threatnings do but deterre us from running into the conſuming fire; and hedge about the devouring gulf, leſt we ſhould fooliſhly caſt our ſelves therein. And theſe are the bittereſt parts of that holy word. But when we read the promiſes of a Saviour, and the wonderful hiſtory of his Incarnation, and of his holy ſelf-denying life, his conqueſts, miracles, death, reſurrection, aſcenſion, interceſſion, and his promiſe to return; when we read of the foundation which he hath laid, and the building which he intends to finiſh, of his rich abundant promiſes to his choſen, what proviſion do we find for our abundant joys! No ſtrait can be ſo great, no preſſure ſo grievous, no enemies ſo ſtrong, but we have full conſolation offered us in the promiſes, againſt them all. We have promiſes of p. 306the pardon of all our ſins, and promiſes of heaven it self; and what can we have more! we have promiſes ſuited to every ſtate, both proſperity and adverſity. What do we need which we have not a promiſe of? And the word of God is no deceit. What but a promiſe can comfort them that are ſhort of the poſſeſſion? May I not have more joy in ſickneſs with a promiſe, then the ungodly without a promiſe in their health? A promiſe in priſon ſets a man as at liberty! A promiſe in Poverty is more then riches. A promiſe at death is better then life▪ What I have a promiſe of, I may be ſure of: but what you poſſeſs without a promiſe, you may loſe (and your ſouls and hopes with it) this night. There is no condition on earth ſo hard to a man that hath intereſt in the promiſes, in which he may not have plentiful relief. We live by faith, and not by ſenſe; And we reckon more on that as ours, which we hope for, then which we do poſſeſs. We are ſure that there is no true felicity on earth; It then we have a promiſe of Heaven, when Infidels lie down in the duſt with deſperation, have we not a more comfortable life then they?

5. Moreover we have Heaven it ſelf to fetch our comfort from. Not Heaven in ſight, or in Poſſeſſion; but Heaven in Promiſe, and ſeen by faith. And if Heaven will not afford us pleaſure, whence ſhall we expect it? Even ſenſual men can rejoyce as well in what they ſee not, if they are aſſured it is theirs, as in what they ſee: And why then may not Believers do ſo much more? A worldling when he ſeeth not his money in his cheſt, or at uſe, or his lands and cattel that are far from him, can yet rejoyce in them, as if he ſaw them: And ſhould not we rejoyce in the certain Hopes of Heaven though yet we ſee it not? when I am pained in ſickneſs, and role in reſtleſs wearineſs of my fleſh, if then I can ſay [I ſhall be in Heaven,] may it not be the inward rejoycing of my ſoul? You know where you are, but you know not where you ſhall be. The Believer knoweth where he ſhall be, as truly as he knoweth where he is (unleſs it be one that by his frailty hath not reacht unto aſſurance; who yet hath reached unto Hope.) What great matter is it if I lay in greateſt pain, if I can ſay [I ſhall have everlaſting eaſe in Heaven] Or if I lay in priſon, or in ſordid poverty, and can ſay [I ſhall ſhortly be with Chriſt.] Or if I had loſt the love of all men, and could ſay [that I ſhall everlaſtingly enjoy the Love of God?]

p. 307Moſt of your comforts do come in by the way of your thoughts. And what Thoughts ſhould ſo rejoyce the ſoul as the thoughts of our abode with Chriſt for ever? If a day in the Courts of God be ſo delightful, what is ten thouſand millions of ages in the Court of Glory? and all then as freſh as at the firſt day? There it is that our ſin will be put off: Our carnal enmity laid by: our temptations will be over: our enemies will all have done: our fears and ſorrows will be at an end; Our deſires will be accompliſhed: Our differences be reconciled: Our charity perfected, and our expectations fully ſatisfied, and Hope turned into full fruition. O may I but be able with ſtronger faith, and fuller confidence to ſay [that Heaven is mine, and when this tabernacle is diſſolved, I ſhall be with Chriſt,] my life and my death will be delightful, and I need not complain for want of pleaſure. Let who will take the pleaſures of the fleſh, may I but have this. In prayer, in meditation, in holy conference, in every duty, it is the expectation of approaching bleſſedneſs that drops in ſweetneſs into all. No wonder if it can ſweeten a courſe of duty, when it can make light the greateſt ſufferings, and turn pain into pleaſure, and death into life, as being unworthy to be compared to the glory which ſhall be revealed.

But the wicked have none of theſe delights, unleſs they ſteal a little by ſelf-deceit: They may make their beſt of their preſent pleaſures, and of the cup while it is at their mouths, and of their wealth and honour while it is in their hands: but its little pleaſure that they can fetch from Heaven! The thought of it may rather feed their terrours. What pleaſure they can pick out of the dirt, let them make their beſt of: But heavenly pleaſures are above their reach.

So much for the Objects of a Holy life, from whence a Believer may fetch his pleaſure.

Object. But you tell us only of the Pleaſant part; but the troubleſome and bitter part you ſay nothing of.

Anſw. Come on, and ſay your worſt of a Holy life, and tell us which is that bitter part.

Object. 1. The ſcripture requireth us to mortifie the fleſh, to renounce the world, to forbear our Pleaſures, to deny our ſelves, and to take up our Croſs and follow Chriſt; and will you call this a pleaſant life?

p. 308Anſw. And do you indeed think this ſo ſad a buſineſs? Here are three things contained in this objection, as the matter that ſeemeth ſo diſpleaſing to you. 1. The parting with your ſins. 2. The ſufferings that are principally for ſin. 3. The ſufferings that are principally for the cauſe of Chriſt.

1. And do you think that ſin is ſo lovely a thing that a man cannot live merrily without it? ſin is the breach of the Laws of God, and the injury of the Heavenly Majeſty, and the provocation of his hot diſpleaſure, and the poiſon and ſickneſs of the ſoul. And is it your ſport to abuſe the Lord? Is your pleaſure gone, if you may not injure the God that made you? What natures, what ſinful hearts have you, that muſt have ſuch pleaſures? Cannot a man live merrily unleſs he may provoke the God of Heaven, and trample upon mercy and deſpiſe ſalvation! Can you not live in pleaſure, unleſs you may drink poyſon, or keep your ſickneſs, or tumble in the dirt! One would think that miſchief to our ſelves or others ſhould be ſmall pleaſure to an honeſt mind. Its no pleaſure to you to ſpit in the face of your deareſt friends, or to abuſe your parents, or to provoke your neighbours; and is it ſuch pleaſure as you cannot forſake, to abuſe the Lord, and wrong your ſouls! The pleaſures of ſin do tend to pain: ſome pain doth uſually attend it here, and much more hereafter: God would prevent your pain and miſery, by preventing or deſtroying your ſin: And do you accuſe his word becauſe it would keep you from ſo coſtly, ſo bitter, ſo dangerous delights! It is for your Pleaſure, that this pleaſure is forbidden you. The ſweeeneſs of the poyſon of ſin▪ will be ſoon gone, when the gripings of the tormented Conſcience do remain. You will forbear the moſt delightful fruits or drinks, if your Phyſicion tell you they will hazzard your life, or torment you afterward. You are ſhort-ſighted, and ſhort-witted, and look but to the preſent reliſh of things, and chooſe them if you taſte them ſweet; but God looks to your everlaſting pleaſures. So that you may well reckon it among the pleaſures of a holy life, that you have ſuch preſervatives againſt the greateſt ſorrows: and that you are kept from the pleaſures that will be bitterneſs in the latter end.

Yea at the preſent hath not drunkenneſs more trouble attending it then ſobriety! Reckon up the conſuming of mens eſtates, the troubles of their families, the ſickneſſes of their bodies, the ſhame p. 309and contempt that it bringeth on them here, and the wounds of their conſciences, and tell me whether it were not more pleaſure to forbear thoſe cups then to drink them. And hath not Gluttony more trouble attending it then temperance! By that time the charge be paid, the ſickneſs that fulneſs breedeth be endured, the phyſicion paid, and all the effects of gluttony overcome, you will find that the pleaſure was little to the pain. The like I may ſay of Uncleanneſs, worldlineſs, paſſion, pride, and all other ſins that uſually bring a puniſhment with them.

2. And then for Caſtigatory ſufferings, it is not Godlineſs that is the cauſe of them (as ſufferings.) Sin leſs, and ſuffer leſs. Provoke not God, and he will ſpare the rod. Do you hurt your ſelves like careleſs children, and then blame God for bidding you, [Take heed?] God doth not puniſh men for Holineſs, and well doing. It is for want of Holineſs that you are puniſhed. I think therefore that it is part of the Pleaſure of a Holy life, that it keeps men out of the way of puniſhment. You muſt have pain, and unpleaſant phyſick, when once you have taken a ſurfet of ſenſual delight, and made your ſelves ſick with too much of the creature. Holineſs would have prevented this: And when thats too late, it would cure it by the cheapeſt means that your health will bear. Is it not then unreaſonable when you have troubled your ſelves, to blame your phyſicion for troubling you in order to a cure?

3. And for thoſe ſufferings that are principally for Chriſt, con…ider, 1. That they are alſo originally from ſin, and therefore you may know what to blame for the bitter part. Though the Time, and place, and manner and meaſure of your ſufferings may proceed from the gracious providence of your Lord; yet that ſuppoſeth that ſin had brought you into a ſtate of ſuffering in general before; which Chriſt did not preſently and plenarily remit and take off, but diſpoſeth of them by his wiſdom, as may make moſt for his Glory and your good. 2. And will you grudge at a little tranſitory pain, that is uſually requited with comforts in this life, and rewarded with pleaſures unſpeakable hereafter! You grudge not to caſt away your ſeed in hope of an increaſe at harveſt; nor do you murmur at your daily labour if it be but bleſſed with ſucceſs. And will you grudge to paſs through ſufferings to glory, and to fow in tears that you may reap in joy? It is p. 310but few that ſuffer Martyrdom, or any great matter for the cauſe of Chriſt, eſpecially in our dayes: And thoſe few have uſually more joy then ſorrow. If you knew the joyes of Martyrs, you would never ſo ſhrink at the ſufferings of Martyrs. And for a few mocks and ſcorns of fooliſh men, it is ſcarcely worth the name of a ſuffering: Nor is it ſo much as wicked men ſuffer in their ſin. As Godlineſs is a ſhame among the fooliſh wicked men; ſo wickedneſs is a ſhame among all that are pious, wiſe and ſober. And why ſhould not the ſhame of ſin be more loathed then the undeſerved ſhame of honeſty? Alas, all this is nothing to the ſorrows of the ungodly. A little of the vinegar of affliction will make us reliſh our proſperity the better, and through our frailtie is become a neceſſary ſauce to that luſcious ſtate that we are ſo apt to ſurfet on! Do you not ſee what lamentable work proſperity, victories, honour, and worldly wealth and power have made in the world? and ſhall we grudge at that neceſſary moderate affliction that ſaveth us from the like overthrows? O how few are able to withſtand the temptations of great or long proſperity! Experience of the frequent, woful falls of proſpering men, that ſeemed once as firm as any, hath made me fear when I hear of the exaltation of my friends, and the leſs to grieve for their adverſity or my own. Holineſs therefore is the moſt pleaſant way, notwithſtanding the afflictions that do attend it: And if God will give me an increaſe of Holineſs, (of Faith, and Love, and a Heavenly mind) though it be with an increaſe of my Afflictions, I hope I ſhall take it as an incereaſe of my pleaſure, and give him the praiſe of ſo merciful a diſpenſation. And thus I have proved to you from the Nature of Holineſs, that it is the moſt Pleaſant way.