A True Believers Choice and Pleasure, Text

A True Believers Choice and Pleasure · Text

p. 1A True Believer's CHOICE and PLEASURE, &c.

PSAL. 119.111.

Thy Teſtimonies have I taken for an heritage for ever; for they are the rejoycing of my heart.

A Text that ſpeaketh of Rejoycing, and that in an heritage, and an heritage for ever, may ſeem unſuitable to a mournful Funeral: But it was choſen by our deceaſed friend, and not without juſtifiable reaſon. That which was a day of Sorrow to us, was a day of Reſt and Joy to her; and it was meet that ſhe ſhould foreſee that Joy, and taſting it in the firſt-fruits, ſhould commend that to us which ſhe had p. 2found ſo ſweet, and would bring us to the felicity which ſhe hath now obtained. If the damned ſenſualiſt, Luk. 16. would have had one ſent from another world, in hope to ſave his unbelieving Brethren, no wonder if a holy perſon were deſirous that others ſhould partake of her pleaſure and inheritance: and like the Lepers that found the Siege of Sama…ia raiſed, would not feaſt and rejoyce alone. She choſe this, no doubt, as that which was moſt lively imprinted on her own heart, with a juſt deſire that it might be imprinted alſo on the hearts of others; that ſo we may not only rejoyce with her that now rejoyceth in the heavenly poſſeſſion, but, as Paul ſaith, Gal. 6.4. Every man may prove his own works, and ſo may have rejoycing in himſelf alone, and not (only) in another. Let us therefore by God's aſſiſtance ſo improve theſe words, as may conduce to this deſired end.

By God's [Teſtimonies] here is meant that ſupernaturally revealed Law and Promiſe ▪ which was poſſeſſed by the Church of the Jews, as God's peculiar people, ſuppoſing the Law of Nature, and the common mercies p. 3which God had given to all the reſt of faln mankind: Both the Precepts and Promiſes are here included; the Types and their ſignification of the thing typified.

[I have taken them] ſignifieth, I have believed them, implying that God revealed them; and I have Accepted them, implying, that God had Offered them; and I have choſen them, implying the preferring them before all competitors; and I have truſted them, as ſignifying their ſpecial uſe, for the guiding, ſtabliſhing, quieting, and ſaving of the ſoul.

[For an heritage] ſignifieth

1. As that which I truſt to as my ſecurity for an heavenly Inheritance.

2. And as that which now is my beſt portion while I am in the way, (including the things connoted.)

3. And as that which I prefer before all Wealth and worldly Heritage. Alexander and Caeſar had larger Dominions than David; but neither of them was King of God's peculiar People, that had poſſeſſion of his Oracles, nor had the Promiſes which he had, that Chriſt ſhould be his p. 4Son and Succeſſor on his Throne.

The word [for ever] relateth both to the Inheritance as everlaſting, and alſo to David's choice, as immutably hereupon determined.

They are ſaid to be the Rejoycing of the heart aptitudinally in themſelves, which cauſed him to chooſe them, and actually, becauſe he had choſen, believed, loved, and obeyed them.

So that this is the ſum of the ſenſe [worldly men make choice of a worldly Inheritance, and hopes, and on this they truſt; and in this they ſeek their chiefeſt pleaſure: But I, though bleſſed largely with thy bounty, have ſuffered many afflictions in the world: But thy Word hath been my Guide, and thy Promiſes ſtill fulfilled to me; and experience hath confirmed my Faith and Reſolution, to lay all my Hope upon thy Word or Covenant, both for this life, and that to come, and from it I ſeek and fetch my comfort: It hath been my joy in all my ſorrows, and in it to the laſt will I rejoyce] This is the ſenſe of the Text, from which we are all taught.

p. 5Doct. That God's Covenant or Teſtimonies are the true Believers Heritage for ever, and as ſuch are truſted and choſen by him; and therefore among all the allurements and the croſſes of this world, are the ſupport and rejoycing of his heart.

In the handling this I ſhall ſhew you

I. What it is in God's Teſtimonies which make them fit to be our Heritage, and our Joy?

II. How they are called an Heritage for ever?

III. How they are ſo taken by Believers?

IV. How far they are their Joy?

I. In God's Covenant or Teſtimonies there is 1. The Author. 2. The Mediator. 3. The applying Agent. 4. The aſcertaining Revelation. 5. The Donative or Benefit given. 6. The Guiding Doctrine and Law. 7. And the Perſons or Subjects connoted to whom all this is ſuited, to be an Heritage for ever, and the rejoycing of their hearts.

1. The Author is God, the Lord of us p. 6and all; in whoſe hand and will is our Soul and Body, our Life and Death, our Health and Sickneſs, our Joy and Sorrow, whoſe loving-kindneſs is life, and better than life, Pſal. 63.3. who, if he will can make us whole and happy, and who hath told us what he will do by his Covenant: He wanteth not Love, for he is Love it ſelf; Eſſential, Infinite Self love, communicating to his creatures ſuch Love as his Wiſdom ſeeth meet for them to receive. The Love that gave us the Mediator and the Covenant, will certainly perform it: It was of mercy that he promiſed: It is now of mercy and juſtice that he perform it. He wanteth not Wiſdom to Rule the world by Truth and Goodneſs, and needeth not deceit and falſhood hereunto, nor to flatter ſuch worms as we into obedience. Nor doth he that maintaineth Heaven and Earth, want power to make good all his Word; nor is there any adverſe power to make it difficult, and hazard the ſucceſs. Indeed, he that ſeriouſly conſidereth the Divine Perfection, will think it were more ſtrange and incredible, that God ſhould not bleſs and glorifie the p. 7faithful, according to his Word. If it be credible that the Sun ſends forth its illuminating and enlivening beams ſo far and wide, to ſo many millions of various creatures (though it ſcorch the unſuitable objects that are too neer;) it is credible that God who is Infinite Goodneſs, ſhould bleſs the capable with heavenly Glory! And did we not ſee that ſin maketh many uncapable, it would be harder to reaſon to believe that all ſhall not be bleſſed by ſuch a God, than that all the faithful ſhall be bleſſed. And we find, that though both be hard to unbelievers, they are of the two more hardly brought to believe the Threatnings, than the Promiſes of God. What wonder is it that Infinite Power, Wiſdom and Love, ſhould make ſome of his creatures bleſſed by communication? and Man in ſpecial when he hath made him capable of it?

And what greater ſatisfaction and ſecurity can a fearful, troubled, dying man have than the Infallible word of the moſt gloririous God. Sure he that firmly believeth it to be his Word, can hardly chooſe but believe that it is true, and meet for our moſt quieting truſt.

p. 82. The Angel and Moſes were the Mediators of the Jewish Law: But the Eternal Word incarnate is the Mediator of the New Covenant; promiſed only before (to Abraham, David, &c. yea to Adam) but ſent when made man in the fulneſs of time, Gal. 4.4. And it muſt needs be a ſure and excellent Covenant which is made and confirmed by ſuch a Mediator, named in the Prophecy, Iſa. 9.6. Wonderful, Counſellor, the Mighty God, the everlaſting Father, the Prince of Peace, of the increaſe of whoſe Government and Peace there is no end: he is the heir of all things by whom the Worlds were made, the Brightneſs of God's Glory; the expreſs Image of his Perſon; and upholding all things by the word of his power; made better than Angels; having by Inheritance obtained a more excellent name; whom all the Angels of God do worſhip; and for whom they diſdain not to miniſter to the Faithful. It is a ſure and comfortable Doctrine which muſt have ſuch a Preacher ſent from Heaven, and a certain Covenant which hath ſuch a wonderful Mediator.

3. But it is not like the powerleſs word of man, but the Holy Spirit of the Father and p. 9the Son undertaketh to accompany it, and as the Arm of God to ſet it home, and make it effectual to its proper ends: We have not only heard this word, but felt it: As we hear and feel the powerful Winds, though we ſee them not, and perceive not whence they come, or whither they go: All have felt this who are born of the Spirit, Joh. 3.8. God ſpake not like man when he ſaid, Let there be light, Gen. 1. And he teacheth not like man, when his Spirit by his Word doth quicken, illuminate and regenerate Souls. It is a ſure Covenant that hath ſuch an inward Mediator, ſuch an Agent, and Advocate, and Witneſs of Chriſt, ſpeaking operatively from God to man, and ſpeaking prevailingly in man to God.

4. And the ſure manner of Revelation doth make it fit to be our Truſt and Joy. As it beareth on it ſelf the Image or Impreſs of God's Power, Wiſdom and Goodneſs; ſo by powerful Miracles, and manifold Wiſdom, and unmeaſurable Goodneſs it hath been delivered, ſealed, defended and propagated: And by a communicated Spirit of Life, Light, and Love in all ſound Believers, confirmed to this day.

p. 105. And what is it that with ſuch glory and certainty is delivered to us from Heaven? It is a Deed of Gift (thus ſealed by Chriſt's Blood and Spirit) of Grace and Glory; of Chriſt to be our Head, and Lord, and Huſband, and Life, in and with him. John 5.10, 12. of the free pardon of all our ſins how many and great ſoever, and of reconciliation with God, and of juſtification by the blood and righteouſneſs of our Redeemer, and of the continued teaching, preſerving, ſanctifying, ſtrengthening, comforting aid of the Holy Spirit; of adoption and title to the Heavenly Inheritance; that being Sons, and having the Spirit of the Son, by it we ſhall be ſealed up to Glory, and be made the Habitation and Temples of God: In a word, it is a promiſe of this Life, ſo far as that all things ſhall work together for our good, Rom. 8.28. and of the life which is to come, where we ſhall live in Glory with Chriſt for ever. This is the ſure and bleſſed Covenant of God.

6. And what is the Doctrine and Laws of God, are they not alſo ſuited to our Trust and Joy? Is it not a delightful thing to read p. 11that which no meer man could tell us? How God made Man and all the World, and what Laws he gave him? How ſin came into the world, and death by ſin? How God hath governed the World from the beginning, and how he hath redeemed us? What Chriſt is, and what he hath done, and what he will do? And what man is, and what he ſhould be, and what he ſhall be, and do, and have for ever.

And what is there in God's Laws, but that which is our ſafety, and ſhould be our joy? If good Laws be the ſafety and honour of Kingdoms, are not God's Laws ſo to all the World? What an ugly Dungeon were the World without them? and what a worſe than bruitiſh thing were man? O how happy were Man, were Families, were Cities, were Kingdoms, if all had made God's Laws their Rule, and all Mens Laws and Lives had been ruled by them? Then there would have been none but wiſe, juſt, and holy Rulers, that would have governed for God, and for the common good, and Princes would have been indeed the Fathers of their Countries, and Maſters of their Families, abhorring all contradicting ſelfiſh Intereſts, and p. 12all Injuſtice, Tyranny, and Oppreſſion. Then Subjects would have with reverence, readineſs, and fidelity, obeyed God, in obeying and honouring their Parents, Princes and Maſters. Then all men would love their Neighbours as themſelves, and do as they would be done by; Love and Juſtice would reign among all, and Injury, Partiality and Selfiſhneſs would be abhorred. And which of us cannot ſay, Had I been ruled by God's Laws, I had eſcaped all the guilt, the ſhame, the corrections, the terrours that have befallen me? It is our ſin againſt that ſacred Rule, which is the cauſe of all our ſorrows; elſe what Peace might we have had in our Conſciences, in our Bodies, in our Houſes, in our Cities and Countrey, as having Peace with God. God's ſtricteſt Laws, are but his ſtrict forbidding us to deſtroy or hurt our ſelves and others, as you forbid fire and water, and Knives and Gunpowder, ſurfeiting and poyſon to your Children, for their preſervation.

O how glad would every true Chriſtian be, if God's Laws were fuller written on his heart, and he could but be and do all that God therein commandeth. For want of p. 13this perfect Conformity it is, that he cryeth out with Paul, Rom. 7. To will is preſent with me, but to do I find not—O wretched man that I am, who ſhall deliver me from this body of death.

How joyful ſhould we be if we could but truſt God, and love him, and obey him, and be free from ſin, as much as the Law of God commandeth us? We teſtifie therefore that the Law is holy, and juſt, and good, while we repent that we break it, and wiſh that we could better keep it: For this would keep our Souls from guilt and ſhame, and terrors, and our bodies from much calamity and pain; all Gods ways are pleaſantneſs, and all his paths are peace. Great peace have they that love his Law, and nothing ſhall offend them; let Papiſts ▪ hide it, and accuſe it, and let the ignorant and malignant ſcorn it, yet will Believers judge it fit for their confidence and delight.

7. And the rather, becauſe that all this is admirably ſuited to our neceſſity. We are undone ſinners! and had periſhed for ever, without a Saviour, and a pardoning Covenant. We are dark and fooliſh, and ſhould p. 14have erred to Damnation, without this ſure and heavenly guide? We are beſet with Temptations, and how ſhould we overcome them, without God's promiſe of better things than this World can give us? We are under manifold pains and ſorrows, and muſt ſhortly dye: And how ſhould we undergo all this in peace, if we had not hopes of future happineſs, and of that which will compenſate all our loſſes? We have a life of ſervice to God, which muſt be faithfully and chearfully done; and how ſhould we ſo do it, without good perſwaſion of this revvard? He that cometh to God, muſt believe that God is, and that he is the rewarder of them that diligently ſeek him.

O then what a joyful Word ſhould that be to us, which is ſent from God himſelf thus to guide, to ſecure, to ſtrengthen and comfort us, by the promiſe of all that we need, and can well deſire, ſealed by the Blood, Miracles, and Spirit of Chriſt; and bearing the impreſs of God the Author; and that to ſuch miſerable Sinners as vve are.

p. 15II. But how are God's Teſtimonies our Heritage for ever? When in Heaven vve ſhall have no need of Scriptures.

Anſ. 1. [For ever] ſometime ſignifieth, to the end of my life] as David ſaith, Pſal. 23. I ſhall dwell in the Houſe of the Lord for ever; and ſo oft. And ſo Gods Teſtimonies vvere taken for his Heritage, or chiefeſt Portion, and rejoycing conſtantly, and to his lives end, as ſecuring him of an everlaſting Heritage.

2. And the Heritage promiſed by them, and connoted, is everlaſting; and the holineſs imprinted by them on his Soul, vvill be perpetuated, and perfected in Heaven.

III. What is it for Believers to take God's Teſtimonies for their Heritage?

Anſ. It is ſuppoſed that the flattering world, and the pleaſures of the fleſh, do ſtand here in competition, and are by many taken for their beſt, and this beeauſe they p. 16either think not of, or believe not the better things of a life to come, and the comforts of a holy proſpect and preparation. In this caſe every true Believer, ſeriouſly weighing all, and what can be ſaid on both ſides, what the world and fleſh will be and do for him, and what God and grace, and glory will be and do, doth wiſely diſcern and reſolve,

1. That the world is vanity, and ſin abominable.

2. That God is all ſuffient, infinitely good, and to be truſted, and his word moſt wiſe, and juſt, and true: And therefore though his belief have its imperfections and aſſaults, yet he ſo far believeth Gods promiſes to be ſure, and his precepts to be good and neceſſary, as that he reſolveth here to place his hope and truſt for his whole felicity in this life and hereafter, and to give up himſelf to the ſtudy, love, and obedience of Gods Laws, as the guide and ſecurity, and comfort of his Soul, renouncing all the flatteries of the fleſh and world which ſtand againſt it, and are preferred by ſenſual Unbelievers.

p. 17In few words, this was Davids faith and choice, and this is the faith and choice of all true Believers, by which we may diſcern whether we are ſuch; though all have not the ſame degree of truſt and fixed reſolution, yet all have this much in ſincerity.

IV. Queſt But can all ſay, They are the Rejoycing of my heart?

Anſ. All of them can ſay,

1. We ſee that there is in the Word and Covenant of God in Chriſt, unſpeakably more matter fit to be our Joy, than in all the pleaſures, and wealth, and honours of this world.

2. And therefore we prefer it before them all, in our deſire and our fixed choice.

3. And we find ſo much goodneſs and ſutableneſs to us in this ſacred Word, as that we love it as our food and our ſecurity, though not with the appetite and love which we deſire.

4. And though we have not that joy in this our love to it, and in the hopes of promiſed p. 18glory, which a ſtronger faith and love would cauſe, yet we find that it is our beſt, and we perceive more good in it than in ſinful pleaſures; and the true and chief ſupport of our Souls in all our fears and troubles, and in our proſpect of another life, is from the love and Word of God through Chriſt.

And though our pleaſure in it be not ſenſual and luſcious, it is much more ſolid and ſatisfying to our Souls, than we find in any other thing.

And the ſweetneſs which we taſte in it, is greater at ſome times than at other.

And the comfort which we have in our bodily health and welfare, is much as it ſignifieth to us the love of God performing to us his promiſes, and helping us to ſerve him with joy and gladneſs, in order to everlaſting joy.

This is the ordinary caſe of true believers; though extraordinarily; 1. Some tempted, troubled, melancholy Chriſtians overwhelmed with grief and fears, do not perceive this much in themſelves. 2. And the healthfuller ſtronger ſort of Chriſtians have yet a more p. 19ſweet and conſtant pleaſure, in the Teſtimonies and Ways of God.

Having ſaid this much for Explication, a little more may ſuffice to ſhew you why and whence it is that Believers receive the Teſtimonies of God with this fixed Choice, and Truſt, and Pleaſure.

1. It is from honeſt Self Love and Intereſt: They certainly find that it is their beſt; that it is true and good, and that there is nothing elſe to be found in this World, that will ſerve inſtead of it, to be a quieting ſecurity, guide and comfort to the Soul. They perceive what they need; and that nothing elſe can ſupply thoſe needs: This muſt be their Hope, or they muſt deſpair.

2. It is from Holy Suitableneſs and Love to God, and the goodneſs which they reliſh in his Word. As God giveth every living Creature an Appetite ſuitable to his Food, and Benefits, ſo doth he to the New Creature. Holineſs is moſtly the Souls Appetite to God, and ſpiritual good. The word which promiſeth and guideth us to the incorruptible Crown of glory, is an incorruptible ſeed, 1 Pet. 1.3, 4, 5, 6. and it is our Milk or Food, p. 201 Pet. 2.2. and by it we are made Partakers of the divine nature, 2 Pet. 1.4. and it is the ingrafted or innaturalized word which is able to ſave our Souls, Jam. 1.21. And as the whole ſtock is marvellouſly turned to ſerve a little graft, which is planted into it, and as if it had loſt its former kind, doth bring forth only the fruit of the graft, ſo is God's Word implanted in us to the change of our nature, and our fruits. And it is no ſound Appetite which hath no pleaſure. No wonder if a ſtrong belief do cauſe us to rejoyce with joy unſpeakable, and full of glory, that we may receive the end of our faith, our ſalvation, 1 Pet. 1.6, 7, 8.

All God's Commands and Promiſes have by the divine impreſſion of them on our ſouls, leſt ſomewhat there which is like them, and connatural; even a holy light to underſtand their truth and goodneſs, and a holy love to them, and the things revealed, to deſire them, and take pleaſure in them, and a holy livelineſs to purſue the good deſired. And this is the writing of the Law and Goſpel on our hearts: And in this ſenſe it may be ſaid that God, that Chriſt, that the Holy Ghoſt is in our ſouls, and dwelleth in us, even as an efficient principle, p. 21and a beloved Object, and deſired end. And if this be all that they intend, thoſe called Quakers have no reaſon to accuſe us, for not preaching a God, and a Chriſt within us. And if this be it that is meant by thoſe who tell the World, that by ſaying that the Holy Ghoſt is in us, we are more arrogant than the Pope, that claimeth a viſible Monarchy; we glory in this joyful priviledge, this earneſt, ſeal and firſt-fruits of heavenly glory, and humbly thank him who hath vouchſafed it, and aſſured us of it in his word, Rom. 8.9, 11. 2 Cor. 6.16. Epheſ. 3.17. 1 John 4.13. 1 Cor. 3.16. 2 Tim. 1.14. 1 John 3.24, & 4.12, 15, 16. And if the Scorners have any belief of the Scriptures, let them read and tremble, Rom. 8.9. If any man have not the Spirit of Chriſt, the ſame is none of his.

III. I have given you the ſenſe and the reaſon of this Doctrine: We come hither to learn what uſe to make of it. And I think if I preach alſo on the Copy or Impreſs of this Text, whoſe Reliques we have laid in the duſt, and tell us what uſe ſhe made of ſuch Doctrine, it will be a conſiderable help to our own Application.

p. 22I have never loved or uſed to adorn Sepulchers, or hang out ſpecious Signs at the doors of Pride, Ambition, Tyranny, or worldlineſs, to entice others to imitate proſperous ſinners in their ſin: were I to preach at the Funerals of an Alexander, or a Caeſar, I had rather ſay that which may ſave the living from following them in Pride and Bloodſhed, than to tempt men to the like ſin and miſery.

To praiſe damned men, becauſe they had the pleaſures of ſin for a ſeaſon, is to be more fooliſh and uncharitable, than the tormented Gentleman, Luk▪ 16. who would have had one ſent from the dead to warn his Brethren, leſt they ſhould follow him to that place of torment, by preferring fleſhly pleaſure and proſperity, before the life and hope of Saints. Our praiſes eaſe not tormented ſouls. It is a mark of the Citizens of the holy City, That a vile perſon is contemned in their eyes? but withall, That they honour thoſe that fear the Lord: for God doth honour them.

My duty therefore to God, and my love to holineſs, and holy perſons, and to you p. 23in ſpecial that are her Children, and other Relations, commandeth me to tell you, (though ſome of you know it better than I) That our deceaſed Friend, in the courſe of her Pilgrimage, did ſpeak of her ſelf by her conſtant practice, what David profeſſed in this Text. Though I ſpeak but from eighteen or nineteen years acquaintance with her my ſelf, I have full evidence of it for the former part of her life. And my acquaintance with herby Neighbourhood, and mutual eſteem, hath been ſuch as hath given me more advantage to know her than moſt have had: though I remember not ever to have ſpoken with one perſon that hath known her, that did not take her for an extraordinary and eminent example of the Piety and Virtues which I ſhall mention.

If the Hypocrites ſeek the praiſe of men, verily they have their reward (a poor reward) but ſhe ſeeking firſt the Kingdom of God, and the honour that is of him, had this caſt in as overplus: I never heard that any perſon of any perſwaſion did ſpeak evil of her, or queſtion her eminent ſincerity and worth.

p. 24Had ſhe come to this by ſinful compliance, She might have feared Chriſts words, Luke 6.26. Wo to you when all men ſpeak well of …. But as God hath not left himſelf without Witneſs to the very Heathens, ſo he hath not left innocency, wiſdom, love, peace and piety, without ſome Witneſſes in the Conſciences of the ungodly; few of them have the face to ſpeak againſt theſe in their proper names: And if he could not diſhonour them by our mixed faults, and by the ſlanderous affixed names of Hereſie, Schiſm, Diſobedience, Hypocriſie, Phanaticiſm, Folly, and what elſe ignorance and malignity can deviſe, the Devil knew not how to diſhonour Holineſs and Vertue, nor to encourage the blind world to ſo common a hatred and oppoſition of them, as they ſhew in all Nations of the Earth.

When She choſe this Text, it was from ſuch a ſutable ſpirit, as all men chooſe the food, the friends and company, the buſineſs and diſcourſe which by agreeableneſs they moſt delight in. That She made Gods Word and Covenants, (connoting Gods Love, Chriſt, Grace and Glory, the ſpring, p. 25matter and end) her beſt, her heritage, her all, contemning all that ſtood in competition; and that theſe were the rejoycing of her heart, She ſhewed to us that knew Her by theſe notable effects.

I. By her conſtant, ſerious, diligent uſe of the Word of God, by hearing, reading, conference and meditation. Her food was not more conſtantly uſed, nor I believe ſo ſweet to her. Her hearing in the publick Aſſemblies, nothing but neceſſity could interrupt: And her private conſtancy her relations know. She practically told us that the bleſſed mans delight is in the Law of the Lord, and therein doth he meditate day and night, Pſal. 1.2.

II. She made ſo much, (in eſteem, uſe and thankfulneſs) of every little of the help She could get in theſe ſpiritual things, as ſhewed that they were her heritage and joy. When ſome come home with accuſations of the Sermon, as dry, dull, or weak, She found in it ſomething for profit and ſolace: I am ſure my own converſation and duties have p. 26been truly guilty of the foreſaid faults, and yet how gladly would She come over the way to us at prayer time. How much did She value now and then a little (too dull unprofitable) conference, and took it for a loſs that She could have no more. How glad was ſhe of now and then a too dry and ſhort Letter, and how carefully would ſhe keep them. As if with the Woman of Canaan, She had been begging for the crums. Alas our duller appetites ſeldom ſo deſire after, or delight in, much larger portions of well-dreſt food, but fulneſs hath loathing, and we call it dry manna, which we are weary of; or every little fault in the dreſſing turneth our ſtomach againſt it; full ſouls loath the honey-comb, but to the hungry every bitter thing is ſweet.

III. She loved and received the Word of God from any faithful. Miniſter that brought it: Its true that She more frequented and deſired ſome than others: But her Religion was not Faction, or ſiding with this Party or with that: She was far from a Shiſmatical mind or practice. When one Party ſeparates p. 27from all that Preach in the Pariſh Churches, and another from all that Preach elſewhere, She ſeparated from neither.

IV. Accordingly She loved all perſons that feared God, as ſuch: Not confining her Affections or Kindneſs to thoſe of this or that controvertible Opinion: But that candour and holy ſimplicity, and ſerious practical Religion which She had her ſelf, was it that She loved in all others whomſoever.

V. And accordingly her conference was not about controverſies, or matters of contention, which too many ſpend their hours in theſe times, but that which tendeth to edification, and to adminiſter grace to the hearers: She was not ſuch as Paul oft reproveth for ſtriving about words, and little things, that tend not to edifie but ſubvert.

VI. Much leſs was She tainted with any Hereſie, or dangerous Errour in Religion, nor ever drawn from the truth, and her ſpiritual ſtedfaſtneſs; but cleaved to the form of wholſom words, and the ſimplicity p. 28that is in Chriſt, and to them that held the unity of the ſpirit in the bond of peace; avoiding the vain janglings of men of Contention, Pride and Corrupt minds.

VII. She was not of a cenſorious backbiting temper, nor uſed, as too many faulty Chriſtians, to make it her diſcourſe, to find fault with others, and make her ſelf the judge of Controverſies, Caſes, Actions and Perſons which ſhe underſtood not: but had learned that leſſon, [ſpeak evil of no man,] and to know and be called to it, before ſhe judged.

VIII. She was very deſirous of the good of all, and glad of any thing which tended to promote the converſion and ſaving of mens ſouls.

IX. She was charitable and liberal alſo to their bodies; in an unuſual degree; as I am able to ſay by particular experience, in which I have known it exerciſed to the poor.

p. 29X. Her humility and deteſtation of pride was manifeſt, not only in her Garb and Behaviour, but in her low thoughts of her ſelf, and the lowlineſs of all her Converſation, and great diſlike of all that ſavoured of Pride.

XI. She was not moroſe, nor a refuſer of Converſe or uſeful Viſits, when reaſon required them: but She took it for a great Affliction to have much diverſion by company or by matters, from her conſtant courſe of better work: And (beſides her health) was therefore the more Inclined to be much in the Country, that her mind and time might not be at the Mercy of too much intruding diverſions, and unprofitable diſcourſe.

XII. Much more was She a verſe to all ſorts of ſenſuality: ſuch pleaſing of the fleſh as corrupteth the mind, and turneth it from holy work and pleaſure; and ſuch vain recreations as waſte precious time, and profit not our ſelves or others: Holy things were her food and feaſt, her work and recreation.

p. 30XIII. Her prudence in all matters was very exemplary; being much more againſt unadviſed raſhneſs, and actions which tend to ill effects, than moſt of us of the ſtronger Sex: and I confeſs I ſhould think much better of my ſelf if I could equal her herein. In which her Acquaintance commonly admired her, though this is a point which all muſt acknowledge much imperfection in.

XIV. And her gentleneſs, meekneſs and calmneſs of mind and carriage was very amiable to her friends and moſt that did converſe with her: She was a great Adverſary to paſſionate behaviour, which ſurely came from that Power of Grace, which had made love and meekneſs become a nature in her, ſeeing no ſuch thing could be elſe expected in one of her Sex and Complexion, and bodily weakneſſes.

XV. She did not, as the Hypocrite, give God the ſecond place in her heart and life, and the World the firſt, nor put off Chriſt with the leavings of the fleſh, nor take this p. 31World for her beſt or heritage, and the next only for a reſerve when ſhe muſt needs leave this: She ſeemed to prize no Heritage but God, nor to ſet much by any tranſitory vanity whatever.

XVI. She excelled in the earneſt deſire of her Childrens good, and in the care of their well-doing and ſalvation. How oft hath ſhe deſired me to pray for them? How glad was ſhe if I would at any time but converſe with them, and adviſe them: they know better themſelves (though I know much,) how much ſhe prayed for them? How oft and tenderly ſhe counſelled them? What Letters of ſerious holy Counſel ſhe would write to them? And how like ſhe was to Job, who prayed and ſacrificed for his Children, when they were merry and feaſting together, fearing leſt they ſhould forget God and ſin againſt him?

XVII. This kind of life which I have deſcribed was her calling and trade, and in a manner her only buſineſs in the World: It was not now and then in a good mood, like a Feaſt or Recreation: but as ſhe knew that p. 32one thing is needful, ſo ſhe choſe that better part, which never was, nor will be taken from her. She ſo lived as if ſhe had but this one thing to mind and do in the world, to pleaſe God by obeying him, and to cleave to Chriſt, and to do good, and to be ſaved. Nothing elſe ſeemed to be much in her mind, thoughts, care, and buſineſs; her life ſeemed to be but this one thing. But I muſt confeſs that poor and tempted Perſons, that are under many worldly wants, croſſes and employments, cannot be expected to reach her meaſure in this: Though one thing be their beſt and portion, they may be toſt with many troubleſome cares and buſineſſes. But God gave her both mind, opportunity and help to live in as even a courſe of conſtant holineſs in a Family, as Monks can pretend to or hope for in their Community or ſolitude. Religion was her very life.

XVIII. In this life ſhe had alſo a Conſtant peace of Conſcience, bewailing her imperfections, but not living in melancholy, deſpair, hard thoughts of God, or an uncomfortable ſort of Religion: I have oft p. 33heard her ſpeak of her lamented weakneſs of Faith, Love, and heavenly deſires and joy, but never, that I remember, one doubting word of her own ſincerity and ſalvation: But her ordinary ſpeech was lamenting that we were all ſo weak in our belief of the Word of God, and the unſeen World, and what execellent Perſons we ſhould be if herein we had a ſtronger Faith that were liker unto ſight; and how much it ſhould be the buſineſs of all believers, to pray and labour for an increaſed powerful belief hereof, as that which would ſet all right in us

XIX. Her patience under her bodily infirmities alſo was exemplary. Her weakneſs made her ſo lyable to dangerous Coughs while ſhe was in London air, that by this ſhe was conſtrained to live much from home. And moſt of all her life ſhe was tormented with a frequent head-ach? But in her patience in all this She did poſſeſs her Soul; and patience furthered experience, and experience hope, and ſhe learnt more the quiet fruits of righteouſneſs by being much exerciſed herein.

p. 34XX. And as by this She daily learned to dye, ſo the expectation and preparation for death, was her continual work and ſtate. She lived and heard, and prayed, and wrote her Letters to her Children as at the brink of the Grave, and the Door of Eternity. Not that her Diſeaſes did ſeem to us to be very mortal, or threaten this ſudden change. But ſhe knew the brevity of mans life, and that Death is ready to remove us all, and what a moment it is till that certain hour.

And as ſhe lived holily, and in peace with God and man, ſo ſhe dyed with eaſe and little likelyhood of the ordinary miſeries of Fear or Pain: A little ſoreneſs and ſwelling of her Leg, and pain towards the Hip, turned to two ſwooning fits, and in the third or fourth, having been in quiet diſcourſe with her Husband, ſhe as quietly ſunk and dyed away; deſiring that I ſhould be ſent to pray with her; ſhe was dead before I came, without any ſigns of nature ſtriving: And ſhe had ſaid to her Daughter after her former fits, ſhe did not think that one could have p. 35dyed ſo eaſily as ſhe had almoſt done. A death thus expected, and thus prepared for is not to be called ſudden! Thus God can make death eaſie to ſome of us, that are apt to over-fear the antecedent pain. And now what can be more, (almoſt) deſired in this World, than ſuch a life and ſuch a death. Our dear Friend is at home with Chriſt, and Gods will, which is Goodneſs and Love it ſelf, is ſo fulfilled; even that will which muſt diſpoſe of all things, and in which only we muſt ſeek our reſt.

And having deſcribed this true Copy of the Text, I may boldly ſpeak of it to ſeveral ſorts.

I. I may again ask both Quakers and Scorners, Whether the Holy Spirit do not dwell and work in ſuch among us, as our dear Friend now deceaſed was?

II. I may ask Ʋnbelievers and Sadduces, Whether theſe operations of the ſpirit of God on Believers, be not a ſign that God owneth the Goſpel by which he thus worketh? And that Chriſt liveth and reigneth, who can thus ſtill ſend a ſanctifying Spirit into p. 36Believers Souls? And whether it be not blaſphemy to think and ſay, either that theſe excellent endowments of Souls are not of God, or that he giveth them all in vain, and that Believers are all deceived by God, and labour and hope all their days for that which hath no being; and that the better God maketh them, the more deluded, vain and fruſtrate he maketh them, and ruleth and amendeth the world by falſhood.

III. I may ask the Papiſts, with what Face they can ſay as they uſe to do, That they never heard of a Proteſtant Saint? And whether we may not be as Religious in the places that God hath ſet us in, as if we turned Recluſes, Monks or Nuns, and ſhut up our ſelves from doing any good in the world.

IV. I may aſk the Malignant that call all ſerious Godlineſs Hypocriſie, whether ſuch a life as this doth ſavour of diſſimulation? And whether ſuch Seriouſneſs and Hypocriſie are not contraries, and Hypocriſie be not a Profeſſion without that Seriouſneſs which is ſincerity▪ And whether they that in Baptiſm p. 37ſolemnly vow to take God for their God, and Chriſt for their Lord and Saviour, and the Holy Ghoſt for Chriſts Advocate and Witneſs, and their Sanctifier and Comforter, and to renounce the Fleſh, the World and the Devil, and when they have done, perform none of this which they vowed, but live to the Fleſh and World which they renounced, and take a holy life as needleſs, yea and hate it; I ſay, whether theſe be not the impudent Hypocrites that vow and profeſs that holineſs which they abhor, rather than they that with all their deligence perform the holy Vow which they have made. And if Wives promiſe Fidelity to their Huſbands, Servants to their Maſters, and Subjects to their Princes, are they the Hypocrites that are ſerious and keep their promiſe? Or they that were never ſerious in it, but ſcorn the keeping of it?

V. And as to thoſe malignant perſons that take this ſtrict and ſerious diligence for mens ſouls, to be but ſcrupuloſity, or the Character of ſome over-zealous Bigots or Puritans who are moſt inclined to Schiſm, and to p. 38be troubleſom or dangerous to States; I ask them,

1. What is there in all the deſcription which I have here truly given you, which is injurious or dangerous to Church or State, or any perſon? Will it hurt any one that God and men are ſeriouſly loved? and that God's Teſtimonies are truſted and delighted in and obeyed? and that God's Kingdom and Righteouſneſs is firſt ſought?

2. It is not Chriſt, and Chriſtianity, and Scripture that you accuſe? If it be ſchiſmatical and dangerous to be ſerious in performing what we profeſs and vow, ſurely it is bad in Baptiſm to vow it, and ſtill by calling our ſelves Chriſtians to profeſs it? To accuſe, hate and ſcorn the ſerious Practice of your own profeſt Religion, is to be the moſt fooliſh ſelf-condemners, and in ſome reſpects worſe than Mahometans, Infidels, and Heathens.

VI. But my moſt earneſt deſire is to you the loving Huſband, and beloved Children of our departed Friend; that you will not overlook,

p. 391. The Correction,

2. The Sin,

3. The Mercy,

4. Or the Duty which God now calleth you ſeriouſly to conſider.

(1.) I need not perſwade ſuch as are rather apt to over much ſorrow, not to deſpiſe this chaſtening of the Lord, but rather not to faint under his rebuke. But I cannot diſſwade you from a juſt ſenſe of your loſs, we that are your Neighbours feel it; but you much more, to whom it is much greater: what Saints in Heaven do know of us, or think of us, or do for us, we ſhall better know when we are there: But here you are deprived of the daily prayers which She ſent up for you; of the continuance of her loving care of your ſouls, and watchfulneſs over you; of her wiſe and faithful counſels to you, and of her imitable example, as it was ſtill before you; a Husband of a pious prudent helper, and Children of a tender affectionate Mother; your great ſorrows tell me you feel your loſs.

p. 40(2.) And all correction is for ſin, which is worſe than ſuffering; O fall down before God, and with penitent tears bewail your ſin, which hath cauſed your loſs: humbly confeſs how unworthy you were of ſuch a Mother, and beg of God to forgive that ſin.

(3.) But Mercy alſo as well as Sin and Loſs muſt be acknowledged. Your ſorrow muſt give due place to thankfulneſs and comfort. Your Mother is taken from you, but remember.

1. What a mercy it was and is to you, that you are ſo related to ſuch Parents, ſeeing God hath promiſed ſpecial mercy to the Faithful and their Seed; and if any of you miſs it, it will be through your own ingratitude and contempt.

2. What a mercy is it that all her prayers for you are yet in force, and more of the anſwer of them may yet be ſent you, if you reject it not?

3. You have yet all her holy counſels to remember, and they may profit you while you live.

p. 414. And though She be gone, I hope her example will never be forgotten by you.

5. And what a mercy is it, that under all her infirmities, you enjoyed her ſo long?

6. And yet how much greater cauſe of thankfulneſs have you, that ſhe ſo lived and ſo dyed, and that you may think of her with comfort, as being with Chriſt, and hope to be with her for ever. Every one hath had a Mother, but every one had not ſuch a Mother as you have had.

(4) And I have intimated your Duty, while I have mentioned your Loſs and Mercy.

1. Think over often what Sin ſhe reproved in you, and what counſel ſhe gave you, and now revive your reſolution to obey it.

2. Remember what ſhe was wont to pray for on your behalf; and let it not now be long of your neglect or wilfulneſs, that you are without it.

3. Remember her humble, moderate, holy example; and think whether your p. 42Souls have not as much need of the greateſt care and diligence as hers had? And why ſhould not you be as ſtudious to pleaſe God and make ſure of Heaven as ſhe was? Bleſs God that you have ſuch a pattern, that hath ſo long dwelt with you for your imitation, next your imitation of Chriſt: Holy ſimplicity is deſpiſed by the world, but it will prove the only wiſdom at the laſt.

I have told you what uſe to make of the example of our deceaſed Friend: Let me now tell you what uſe to make of the Text which ſhe ſo much loved, tranſcribed, and choſe.

I. And firſt here you may learn, the nature of true Faith, and ſound Rel…gion: It taketh Gods teſtimonies and promiſes for our heritage, and for the comfort of our hearts. It is not true Faith, unleſs we ſo truſt Gods promiſes for this life and that to come, as to take what he promiſeth for our beſt and our inheritance, and his promiſe for our beſt ſecurity and title, and his Law for our governing Rule that we may obtain it.

p. 43So that, 1. Here you ſee how we differ from Infidels, that do not truſt their everlaſting hopes and happineſs on the promiſe of God.

2. And how we differ from hypocrites who ſpeak beſt on Heaven, but really look for their beſt of earth: which Chriſt calleth [Truſting in their Riches,] becauſe that is indeed their truſt, from which they have their greateſt expectations, and for which they moſt labour and will leave all; this a believer doth for promiſed happineſs: And this the worldly hypocrite doth for the proſperity of the fleſh on Earth.

3. And here you ſee that faith and godlineſs are not melancholy uncomfortable things, as the Devil and the fleſh would perſwade unexperienced fools and unbelievers: Unleſs it be ſad to have ſecurity from God of a Heavenly heritage, and rejoice therein.

And here you ſee the differences between the mirth of a fleſhly infidel and of a believing Saint: One is like a drunkard that is merry for an hour in a brutiſh kind of befooling pleaſure; or like one that hath a pleaſant dream; or one that heareth a jeaſt p. 44or merry tale, or ſeeth a pretty Comedy or ſhew: The other is more rational and heart-contenting than it ſhould be to any one of you, to have good ſecurity for many hundred years life and health and proſperity here on Earth; ſuch a birth-right do prophane fools ſell for ſuch a morſel; not knowing that the fear of God cauſed by true Faith is the beginning of Wiſdom.

2. Hence therefore we may learn how to try our ſincerity of Faith. Doth it make us take Gods promiſe and the thing promiſed as our heritage? Though we are not without Temptations to doubting, nay nor without the remnants of unbelief, but our hearts are troubled when we look beyond death with many fears, yet if we ſo far truſt Gods Word, as reſolvedly to take it for that which we will adhere to, and lay our chiefeſt hopes upon, we have a faith that will entitle us to the promiſed benefits.

Obj. But ſome may ſay, I cannot ſay that it is the Rejoycing of my heart.

Anſ. 1. Can you ſay that you take it for that in which you place and ſeek your joy, p. 45though you cannot yet attain it? And that you prefer not any other pleaſure in your eſteem and choice and ſeeking? If ſo, you ſhew that you truly believe and truſt to the faithfulneſs of God's Word, though yet you reach not what you ſeek. Deſire is the firſt-fruit of Faith and Love, and holy joy is the flower and perfection.

2. Cannot you ſay that it is this Word that maketh you hope that there is for man a better life, and that you ſhall not periſh like the Beaſts? And that your fears and ſorrows are ſomewhat abated by the promiſes of God?

3. Cannot you ſay that you perceive a pleaſing goodneſs in the Word of God, which maketh it welcome and acceptable to you?

By what I have mentioned, you may find,

1. That the Word hath not been in vain unto you, when it hath cauſed ſuch effects.

2. And that the ſame ſpirit is in you which wrote the Word; or elſe you would not love and deſire it, and take it for ſuitable food and pleaſure, yea, your heritage and joy.

p. 463. And you may hence perceive that you are not without the love of God himſelf, though you ſee him not, and have not ſuch ſenſible conceptions of him as you have of men and things which you have ſeen: For if you love truth and goodneſs and holineſs in Gods Word, becauſe it is ſuch, you ſure love beſt the greateſt truth, goodneſs and holineſs, and that is God.

4. And hence you may perceive that though our nature love not death, and a weak faith will not overcome all fears, when we think of coming into an unſeen world, yet really you are lovers of Heaven, in that you are lovers of that which conſtituteth Heaven, and is its deſirableneſs to man; even holineſs and Gods Love and glorious preſence, and our perpetual joy herein. If you deſire this you deſire Heaven, though the fear of death do make you doubt of it.

5. And hence you may find that you are not Worldly Hypocrites? elſe it is not Gods Promiſes, and Law, that you would take for your heritage and joy; but worldly proſperity and fleſhly pleaſure, and God and Heaven ſhould have but the leavings of the fleſh, p. 47for fear of an after reckoning at death.

6. And though your joy be ſmall, you may know that it is of the right kind, when it is chiefly ſought in God's Love and Promiſes; and you would not let go the word of God, and loſe your part in it for all the vanities of this World.

III. Hence alſo you may learn why all true Chriſtians ſo much value the Teſtimonies or Word of God? Why they ſo much read it, think of it, talk of it, and hear of it; and are loath that Papiſts ſhould corrupt it, or conceal it in an unknown Tongue; or that any ſhould deny them the neceſſary uſe of it, or ſilence the Miniſters that preach it to them? who would willingly be deprived of his heritage, or heart rejoycing?

IV. Yea, indeed hence we ſee, how much we ſhould ſet by it, and uſe it, how dear it ſhould be to us? How ſtrictly we ſhould obey it? With what delight we ſhould read it and meditate in it? How diligent we ſhould be to confirm our belief of it, and how we ſhould fetch our hope and comfort from it, in life and at our death?

p. 48V. And You may ſee hence, that it is no wonder that the Devil and all his Servants in the World are Enemies to the Word of God. becauſe they are Enemies to our heritage and joy: And there are few better ſigns while many pretend to be for Chriſt, to know who are really for him, and who are againſt him and his greateſt Enemies; than to judge of men as they further or hinder; Love or Hate the Word of God as to its proper uſe,, as the heritage and joy of holy ſouls.

VI. But the chief part of my application is, to commend this wiſe and holy choice, and ſolid comfort to you all; and to beſeech you preſently to imitate David, and turn away from all inconſiſtent pleaſures. If you live in ſorrow or deceit, and die in deſperation, it is not for want of an offer from God of better things. Have you lived hitherto as thus reſolved? If you have, the Lord confirm you, and be ſure ſuch hopes ſhall not deceive you. If you have not, what will you now chooſe and do? If you live not to ſome p. 49end, you live not like men, according to reaſon. If you have choſen what end to live for and ſeek, what is it? Conſider, I bebeſeech you, of theſe things following before it be too late.

1. What will you take for your heritage, or your beſt, if not the future promiſed joyes, and what will you take for your ſecurity but Gods Word? What is it that you place your chiefeſt hopes in? ſhall health and wealth, and pleaſure to the fleſh, and honour among men, be taken for your heritage? Dare you under your hands make a Covenant for theſe to quit all your hopes of the life to come? if not, which is that you prefer, and which would you quit, if one muſt be hazarded or loſt? which hath the neareſt and higheſt place in your heartſ? which ſeek you firſt, and make all other things give place to? O Sirs, it is a ſhame to our ſtupid hearts, that we have need to be ſo oft told by Preachers, that we muſt dye, and that our fleſh muſt ſhortly lie neglected in duſt and darkneſs, till the reſurrection, and that we and all the deceitful trifles of this World are ready to part for ever! It is a ſhame that we p. 50muſt be oft told that which every Fool and Child at the uſe of reaſon may know, how poor and how ſhort an heritage or pleaſure all thoſe have, who have no better than this World can give them.

What ſay you, Will you die in Hope or in Deſpair? If Unbelief make you hope that there is no Hell, yet Hope of Heaven you can have none, unleſs you truſt the Word of God? The light of Nature indeed is ſuch a natural Word or Revelation, as may tell us much of a future life of retribution; but Gods ſupernatural revelation is ſo much clearer, that we cannot expect that he will ſee by a leſſer, who wilfully rejects a greater light: ſure all men would live for ever if they could, and all would be for ever happy: you would not ſure die like Dogs, without any hope of a better life hereafter, if you could have good ſecurity for ſuch hopes? And what better ſecurity is there to be found, by mortal men, than (the Promiſes of God, confirmed by Chriſts Blood and Miracles, and by the Seal of his holy Spirit.)

In a word, without all doubt, Either Heaven muſt be your Heritage, or you muſt have none that is worthy of a ſerious thought, and enough p. 51to keep a man from wiſhing that he had never been born, or been a Brute, that had not reaſon to know the matter of his griefs and fears. And either Gods Word ſeconding the light of Nature, muſt give you hopes of a better life, or you muſt live and dye in meer deſpair. And ſhall that be your wilful choice?

2. Conſider how unvaluable a mercy it is, to man, yea, to ſinful miſerable man, that God ſhould vouchſafe to give him ſuch an everlaſting Heritage, and ſuch ſecurity for it, and that on the meere thankful acceptance of the ſinner. And how worthily will they be undone, that by wilful refuſal are deprived of freely offered Felicity?

3. And conſider, how ſuitable an Heritage and Security it is that is offered us, and how fit for our joyful acceptance and eſteem.

The thing promiſed is no leſs than endleſs glory with God our Redeemer, and all the bleſſed: it is in the world where we muſt be for ever! It is the perfection of that which every holy Soul deſireth: It is our p. 52beſt, our all; it muſt be that or nothing; that or Hell.

The Word or Covenant which is our Truſt,

1. Is Gods own Word.

2. It perfecteth and ſecondeth natural revelation and hope.

3. It beareth on it ſelf the impreſs of God, even his power, wiſdom and love, in wonders, prophecies and grace, it is ſealed by the blood of Chriſt; by his own and his Diſciples multitude of miracles; and by the gift of his ſanctifying Spirit to all true believers to the end: It is confirmed to our Souls by the experience of the Power of it, and the bleſſed effects, and this in-dwelling Spirit, the witneſs of Chriſt; and by the anſwer of prayers, by many providences, and by the experience of all Believers to this day.

It is excellently ſuited to all our needs; to our wants, our dangers, our fears, our doubts, yea, and our ſinful unworthineſs in the freeneſs of Gods mercy, and all his gifts.

Indeed man had rather live by ſight, and p. 53would fain know by ſeeing, whither Souls go, and what they are, and have, and do hereafter. But it is not we, but God that is the Ruler, and fitteſt to chooſe both the gift and means, the end and way: If we thankfully truſt and improve a promiſe, we ſhall quickly ſee, and have poſſeſſion. Bleſſed be God for the light of his Goſpel, to guide us up to the light of glory. O that we had hearts to truſt it, love it, and rejoice in it, as we have juſt cauſe.

4. And is it not a great mercy of God, that he hath herein called us to a life of happineſs and preſent joy? If he had bid us only weep for ſin to the laſt breath, the condition had been eaſie as for pardon and hope of endleſs mercy; but he hath given us a word, which he would have to be the rejoycing of our hearts; and do we not love joy? or have we any better?

I have not now time, and I much more want my ſelf ſuch a mind and heart as I ſhould have, to tell what cauſe of daily joy God hath given us in his word and Covenants. But this I will tell you, that our want p. 54of joy is our daily ſin and ſhame, as well as our loſs and ſuffering; and among all the diſcoveries of the ſinful weakneſs of our Faith, Hope and Love, our want of rejoycing in the word of promiſe, and hope of glory is not the leſs? O what an Enemy is Death in this reſpect, that ſtanding between it, darkneth and affrighneth us from our joys: But Chriſt hath conquered Death, to deliver thoſe that through fear of it are ſubject to Bondage, Heb. 2.14. And though we cry, O miſerable men, who ſhall deliver us? we ye thank God through Jeſus Chriſt our Lord.

And I muſt ſecond the Teſtimony of our deceaſed Friend, in profeſſing for your encouragement, my own experience, I have taken God's Teſtimonies for my Heritage, and they have been theſe fifty Years, or near, the pleaſure of my life, and ſweeter than Honey, and preciouſer than thouſands of gold and ſilver. As we tell men in charity of the things which we have found good, the Medicines that have healed us, and commend the perſons that have been friendly to us, and as man's nature is inclined to propagate the p. 55knowledge, and communicate the good which we partake of, and grace increaſeth this inclination; ſo I take it to be my duty, to add herein my own experience, if it may contribute to the determining of your cho…ce: and reaſon teacheth all men to regard that means and remedy and good the more, which many have had experience of; and it is not to be taken for vain oſtentation, to profeſs that which all muſt have in ſome degree that will be ſaved.

Though the natural and ſinful fears of pain and death, too long deprived me of much of the joy which I ſhould have had in the thoughts of the unſeen world, and too much doth ſo to this day, yet I muſt ſay that the Word of God, and the perſons that love and practice it, and the holy way of life and peace, and all the means and things that here ſavour of Heaven, have been ſo good and pleaſant to me, as enableth me to aſſure you, that on earth there is nothing ſo worthy of your deſire and joy.

And to encourage you, I will tell you by my own experience, what benefit may be expected from this kind of delight, agreeable p. 56to Davids and our Friends experience.

1. By this means my life hath been almoſt a conſtant pleaſure.

2. This pleaſure hath much upheld me under almoſt conſtant bodily infirmity and pain.

3. It hath made all my ſufferings from men, and croſſes in the world to be tolerable and very eaſie to me; had not Gods Word been my delight, I had lived uncomfortably, in conſtant pains and ſorrows, and had periſhed in my trouble.

4. It hath ſaved me from the ſnares of ſinful pleaſures: mans nature will ſeek for ſome delight, and they that have it not in goodwill, ſeek it in things hurtful and forbidden; it is only greater things that can overcome our miſtaken choice of leſſer. In my Childhood I was ſinfully inclined to the pleaſure of Romances, and of Childiſh Sports; but when I taſted the ſweetneſs of Gods Teſtimonies and Ways, I needed no other but ſpit out thoſe luſcious unwholeſome Vanities. And though common knowledge, called Learning, be pleaſant to mans nature, and I cannot ſay that I have not overvalued it, p. 57yet I muſt ſay, that the reliſh of theſe greater matters, hath made me ſee how much of it is vanity, and hath ſaved me from the purſuit of that part of it which doth but pleaſe curioſity and fancy, and tendeth not to uſe and to greater things; and ſenſual pleaſures I had no need of.

5. It hath by this means made that pleaſure which I had, to be ſuch as my reaſon did approve and juſtifie, whereas if I had ſought it in preferment, wealth, or ſenſuality, a foreſeeing Conſcience would have afrighted me out of all my pleaſure, and I ſhould have had more of the pricks than of the Roſe; of the ſting, than of the Honey. Of this pleaſure you need not fear too much; but of the ſenſual pleaſure, we more eaſily catch a mortal ſurfeit

6. This ſweetneſs of Gods Word, hath made alſo my calling and daily labor ſweet; ſo that it had my heart, and not my forced hand and tongue.

7. And this hath helpt my conſtancy herein: For when we have no delight in our work, we grow weary; and wearineſs tendeth to give it over, or to do it heartleſly p. 58and ſlubber it over in unacceptable hypocriſie.

8. And this hath much ſaved me from the ſinful loſs of time: pleaſure cauſeth trifling and delays; who needeth vain paſtimes, that delighteth in Gods Word and Work?

9. And this hath been to me an excellent help for the increaſe of knowledge: For the myſteries of godlineſs have ſtill more to be learned by the wiſeſt man; and as Boys at School, ſo the Scholars of Chriſt, learn beſt who have moſt pleaſure in their Books.

10. And this pleaſure hath much confirmed my belief of the truth of Scripture, when it hath born its own witneſs to my mind, and I have taſted that goodneſs which is agreeable to its truth. I eaſily believe him that commendeth a thing to me, when I taſte or feel that it is good.

11. And this pleaſure hath helped me againſt vain thoughts and talk, while the truths of God were ſweet, and ſo continually welcome; it's eaſie to think of that which we delight in; and ſinful delights corrupt the thoughts and ſpeech with conſtant ſin.

12. And this pleaſure hath ſomewhat fed p. 59my daily thankfulneſs to God, in the conſtant experience of the goodneſs of his truth and ways.

13. And it cured the error of my beginnings, when I ſtrove for nothing ſo much as to weep for ſin, and perceived not that the joy of the Lord is our ſtrength, and the flower of holineſs, and likeſt to the heavenly ſtate; and that the Spirit ſanctifieth, by making God and goodneſs pleaſant to us.

14. And hereby it made me find, that the praiſes of God are the ſweeteſt and nobleſt exerciſes of Religion; when before I placed more in lamenting ſin and miſery.

15. And this maketh many things needleſs to me, that elſe would ſeem needful; I want not more company; I want no recreation but for my body; if I have not what I would have, I ſee where only it is to be found.

16. And I am aſſured that the conſtant pleaſure of my mind, hath not only kept me from melancholy, but from greater ſickneſſes, and tended to the lengthning of my life (as Scaliger ſaith, Pleaſant Studies do.) For conſtant pleaſure muſt needs tend to health.

p. 6017. And this taſte hath made me long for more, and had I not felt that it is good to draw near to God, and very deſirable to know him and his will, I ſhould never have ſo earneſtly beg'd for clearer light and more near and ſweet communion with him; pleaſure is the cauſe of ſtrong deſire.

18. It hath been one of my greateſt helps againſt many temptations, of ſubtile enemies that tempt men to ſadduciſm and doubt of the life to come.

19. It hath made me more communicative to others, for we would all have partakers in our delights.

20. And it hath greatly furthered my Repentance and hatred of ſin, when I have taſted what pleaſure it depriveth us of; and the abhorrence and loathing of my ſelf that can delight in ſuch a God and Saviour, and word no more: when I taſte how good it is, and ſee ſo much reaſon to rejoice in it, and the hopes of Glory a thouſand fold-more than I do, none of all the actual ſins of my life, do make me half ſo much loath my naughty heart, as to think that my want of greater joy in ſo great and near a good, p. 61doth ſhew ſo much weakneſs in my Faith, and Hope, and Love! O that I had more Faith and Love that I might have more of this delight!

Hearers I have ſincerely told you what comfort you may have if you will not refuſe it from the Word of God, and from the experience of David, and (becauſe things near are apteſt to affect) from the experience of our deceaſed friend, and of my ſelf, and indeed of all Gods Servants in their degree; you would live in joy; you will dye in joy; we need it in a life of ſo much trouble, and for a change that elſe is terrible; and its ſure and near. O Sirs we need another kind of comfort, than ſport or appetite, or wealth, or any ſuch fading vanity will give us, you may have ſome of it, if you will. And though joy be the top of grace which we arrive not at with a wiſh, nor in an hour, yet the nature of the new creature reliſheth or ſavoureth the things of the Spirit, Rom. 8. 5, 6, 7. And the Spirit of Adoption is a Spirit of filial Love, and cryeth Abba Father, and the Love of God the Father, the Grace of the Son, and the Communion of the Holy p. 62Spirit, which are the believers part, are all of them the greateſt comforters; and Chriſt giveth believers that ſeek and truſt him, that ſpring of living waters, which tendeth to everlaſting ſatisfaction, and cureth indigent and ſinful thirſt.

Will you then have any portion, heritage and joy which will be worthy of a man, and ſhall go further with you than the Grave? If you will you may: God and this Congregation are witneſſes that it was offered you. But think not to refuſe it, and prefer the tranſitory pleaſures of Sin before it, and at laſt have it, and find that which you received, or which you ſought not firſt, Mat. 6.33. nor to find a Treaſure in Heaven where you never laid it up or ſought it. The hopes of the Wicked periſh, and the Hypocrites hopes are as the giving up of the Ghoſt: But the Righteous hath hope in his death, and therefore may dye in Peace and Joy, Job 8.13, 14. and 11.20. Prov. 11.7. and 14.32

Perhaps ſome will ſay, that ſuch a diſcourſe of rejoycing is unſuitable to the mourning of a Funeral. I think not of ſuch a Funeral, in which we commemorate the p. 63Holy Life and Death, and believe the preſent and everlaſting joy of ſuch a Friend, and one with whom we have long joyned in ſeeking and waiting for that Felicity, and hope ere long and for ever to rejoice with Chriſt and her, and all the bleſſed. And Funeral Sermons are not for the benefit (though for the due honour) of the dead, but of the living, to teach us all to prepare for death, which indeed is ſo much of the buſineſs of our whole life, that all the reſt is but a vain ſhew, and fooliſh trifling or much worſe. And wherein doth our preparation for death ſo much conſi…t, as fore-ſeeing what ſo great a change will need, and what a Tryal it will put our Faith and Hope to, to ſeek and get ſuch ſecurity for our everlaſting ſtate, and ſuch ſound belief of it, and ſetled content and comfort in it, which the fears of Death, Judgment, and Hell, may not ſhake or overcome, that ſo we may finiſh our courſe with joy, and paſs through the Valley of the ſhadow of death, and fear no evil, but may comfort one another and our ſelves with this, that we ſhall for ever be with the Lord, and may ſay with Paul, I p. 64have fought a good fight, I have finiſhed my courſe, henceforth there is laid up for me a Crown of Righteouſneſs, which God the Righteous Judge will give, to me and to all that love Chriſts appearance; when he ſhall come to be glorified in his Saints, and admired in all them that do believe, and ſhall ſay, Well done good and Faithful Servant. Enter thou into the joy of thy Lord.

Woe and for ever woe to every ſoul of you, that ſhall finally reject or neglect the offer of ſuch an Heritage and Joy! And bleſſed be that Grace which hath cauſed all true Believers to prefer it in their higheſt eſteem and choice and ſeeking. I have lookt about to ſee if there were any better and ſurer to be had; and I am fully ſatisfied it muſt be this or none. I offer you but what God hath cauſed me, and all that he will ſave, to chooſe; and Lord grant that I may never look back to any other; let the Love of God my Heavenly Father, the grace of Jeſus Chriſt my Lord, and the joy of the ſanctifying Spirit, ſealing up the promiſe of God as my ſecurity, and writing his Law and Goſpel p. 65in my heart, be my Heritage and Joy; and I ſhall never envy the moſt proſperous ſinner their portion in this life, but ſhall live and dye in the thankful praiſe of the God of my ſalvation, who is Eſſential, Infinite, Joyful Love. Amen, Amen.

FINIS.

End of the text · Richard Baxter, A True Believers Choice and Pleasure (1680)