Twenty-Five Sermons, Sermon 12

Twenty-Five Sermons · Sermon 12

p. 411A ABSERMON ON

I. Epist. of S. JOHN v. 3.

For this is the love of God, that we keep his Commandments, and his Commandments are not grievous.

WE Love him, because he loved us first, saith the Apostle, 1 Ioh. iv. 19. Our love to God, being but a reflexion of those beams of love, which he first casts upon us. An evident proof of this, we may see in this Apostle; He was our Saviours beloved Disciple, the Dchoise Favourite among all the Apostles; one that enjoy'd the greatest portion of our Saviours affection; and therefore, as having received the greatest love, he returns the most again to Christ; his heart was enflamed with the love of Christ: In all his Epistles, he breathes nothing but love, he stirs up himself, and all others, to the love of Christ. Now;

1. Because all men are ready to profess their love to Christ; no man thinks himself to be so ungracious, as to be void of the love of God, though the Scripture tells us expresly, even Eof generations of men, that hate God, Exod. xx. 5. And our Saviour tells the Jews plainly; I know that you have not the love of God in you, S. Iohn v. 42. Every wicked man, is Gods professed enemy.

p. 4122. Because Christian Love, 'tis the chiefest trial, the clearest Aevidence, and demonstration of our Faith; the kindliest fruit that springs from Faith, is Love. A true saving Faith, is faith working by Love, Gal. v. 6. It works by all other Graces; 'tis Faith working by Justice, by Patience, by Temperance, but especially by Love.

3. Our love to Christ being that which he most strictly enquires into, he speaks to us, as he did to S. Peter, Ioh. xxi. Simon Peter, Lovest thou me? And again, and again, Lovest thou me? never gives over, till our hearts answer, Lord, thou knowest that I love thee; Our love to God being a matter of so great Bimportance, therefore that we be not mistaken in so necessary a duty, S. Iohn gives us here, a certain description of the love of God, by which we may assuredly know, that we love our God, indeed and in truth; This is the love of God, that we keep his Commandments, and his Commandments are not grievous.

So then, the words I have read unto you, are a sweet description of a good Christian; you may know, and discern him by a threesold Character:

1. How stands he affected to God and Christ? What heart Cbears he to him? He is such an one as hath a loving heart to God. The love of God is shed abroad into his heart, Rom. v. The love of God rules in his heart. I am sick of love, saith the Spouse in the Canticles, protesting the strength of her love to our Saviour.

2. What is the action that flows from this affection? What is the fruit of our love to God? How doth it testifie, and manifest it self? It shews itself in a religious obedience to what God enjoyns us, it will keep his Commandments.

3. What is the disposition, and inclination which one that loves God, finds in himself to the obedience, and observation of DGods Commandments? My Text tells us, he doth it willingly, chearfully, with delight, and alacrity; he murmurs not, nor repines; he groans not under the yoke of obedience, he snuffs not at God, as they in Malachi, and cry out, Oh, what a weariness it is to serve the Lord! No, S. Iohn tells us, Gods Commandments are not grievous to him.

Come we to the

First Particular; What is the affection that a good Christian bears to Christ? 'Tis Love; yes, that's the Christian virtue, that's the Evangelical grace. 'Tis the main difference 'twixt the Law Eand the Gospel, Timor, & Amor. The Law, 'tis the ministration of Fear; the Gospel, that's the breeder and begetter of Love. The Law begets fear, it genders unto bondage; but the Gospel breeds love, casts out slavish fear; The Gospel begets in us the p. 413spirit of love and liberty. The Scripture makes it the summ of Aall, the substance of Religion. Neither circumcision, avails any thing, as the Jews would have it, nor uncircumcision, as the converted Gentiles, But faith that works by love, Gal. v. 6.

Indeed, 'tis the end both of Law, and Gospel. S. Augustine sets out the several lincks of this chain of Salvation, and how they depend one upon another. First, Lex adducit ad fidem; the Law, that sends us to Faith; then, Fides fundit orationem, Faith, that pours out prayer; then, Oratio impetrat Spiritum, prayer obtains the Spirit; then, Spiritus diffundit charitatem, the Spirit, that inspires us with love; et Charitas implet Legem, and Blove, 'tis the fulfilling of the Law. Here is the whole frame and fabrick of a Christian. Faith, that lays the foundation; but love, that sets up the wall, and lays on the roof, brings all to perfection.

Not that a Christian ought to be free from all kind of fear. There is a threefold fear to which we are liable, answerable to our threefold state and condition;

1. The first I call, a state of Subjection; in this we were created, and in this we stood before our fall.

2. The second, is a state of Rebellion upon our fall.

3. The third, is a state of Adoption upon our recovery, and reconciliation. And these three states have a suitable fear agreeing to them:

1. As we were in our primitive, original state of Subjection; so we owe to God a fear of Loyaltie, as good Subjects to their Prince, and Soveraign.

2. Our state of Rebellion, that brought upon us the fear of Slavery;

But then,

3. Our state of Adoption, that begets in us a filial, and Sonlike Dfear, the fear and reverence of a loving child to his dear father.

The first fear, the fear of Loyaltie, looks upon God as a Law-giver, and so stands in awe of him.

The second the fear of Slavery, looks upon him as an enemy, and avenger, and so is dismayed with the terrour of him; But

The third, Filial fear, considers him as a gracious Father, and so is affected with a child-like duty and reverence to him.

The fear of Subjection must still continue with us.

The fear of Slaverie, while we are in the state of corruption, will still haunt us; But,

Filial fear, that must grow, and increase in us. Filial p. 414fear, 'tis the consequent of love. They shall fear the ALord, and his goodness, Hos. iii. 5. Loyal fear, 'tis consistent with love, (Hunc timorem habet charitas; imò non habet, nisi charitas. Aug. de Filiali timore); but servile, and slavish fear, 'tis contrary to love.

Fear then, 'tis not wholly excluded from the state of a Christian; but yet the grace that the Gospel aims at, 'tis the grace of love. The end of the Commandment (especially as the Gospel propounds it) is love, 1 Tim. i. 5. 'Tis the aim of all Gods gracious dealings with us. He hath chosen us, that we should be holy, and without blame before him in love, Ephes. i. 4. 'Tis the summ Bof his Covenant which he hath made with us, He keeps covenant and mercy with them that love him, Deut. vii. 9.

See the excellency of this Love of God in three particulars:

1. This Love of God, gives a chief title and denomination to Christians; 'tis their badge and cognizance. Thus Solomon describes an holy man; Cant. i. The upright love thee. So David describes an holy man; Let them that love thy name, be joyfull in thee, Psal. v. 11. David sues to God for favour and mercy under this denomination; Psal. cxix. 122. Look thou upon me, and be mercifull unto me, as thou usest to do to those that love thy name. C'Tis this grace that God highly regards in us; If any man love God, the same is known of God, 1 Cor. viii. 3. He sets much by such, and owns them, and highly accounts of them.

2. This Love, 'tis the Title and Assurance of all his promises. All his promises are appropriated to them that love him. I will shew mercy unto thousands of them that love me. 'Tis in the Second Commandment.

1. Heavenly promises, and blessings, are passed to us upon this condition. He shall receive the crown of Life, which the Lord hath promised to them that love him, Iames i. D12. Eye hath not seen, neither hath ear heard, what God hath provided for them that love him, 1 Cor. ii. 9.

2. Temporal blessings are assured us with this Proviso, Because he hath set his love upon me, therefore will I deliver him, Psal. xci. 14. See how large a Patent God hath made to such Christians; Rom. viii. We know that all things shall work together for the good of such as love God. Whatsoever befalls them, shall turn to their good; as, on the contrary, all shall work to the worst to them that love him not; they are doomed by ES. Paul with an heavie Curse; If any man love not the Lord Iesus Christ, let him be Anathema, Maran-atha, accursed for ever: 1 Cor. xvi. 22.

3. Love, 'tis the ingratiating quality of all our services; p. 415'tis that which commends us and our services to Gods acceptation; Athey are then accepted of God when they spring from love. 'Tis love that is the fulfilling of the Law, Rom. xiii. 10. Thus Christ shews what kind of obedience he expects at our hands, Ioh. xiv. If ye love me, keep my commandements. 'Tis the labour of love, that he expects and requites. Thus S. Paul speaks of his labour in preaching; Necessity is laid upon me, and wo be to me, if I preach not the Gospel; for if I do this willingly, (out of love) I have a reward, 1 Cor. ix. 16, 17. Especially God in the Gospel invites us to his service by motives of love, draws us to it with the cords of love. 'Tis not the language of the Gospel, BIf ye will avoid wrath and vengeance, escape damnation, then perform obedience to me: but, If ye love me.

1. All other motives are base and servile, without this willing and loving affection. To serve out of fear onelyonly, lest we smart for it, 'tis the drudgery of a slave; to serve out of love, 'tis the duty of a son. Si quid boni feceris & invitus, fit de te magis, quàm à te; 'tis done upon thee, rather then by thee; thou rather sufferest the doing, then doest it thy self. No, this is the Mark of a child of God; his delight is in the Law of God, Psal. i. He takes a pleasure and felicity in it. Blessed is the Cman that feareth the Lord; he delighteth greatly in his commandments, Psal. cxii.

2. The service of love is onelyonly accepted, because it alone is an ingenuous service, and of a right intention. He that serves God onelyonly to escape punishment, or to gain some reward to himself, such a service ariseth onelyonly out of self-love; he dares not offend, lest he should be miserable. But he that serves God out of love to him, such an one aims at God, not at himself. Were there no Hell to punish him, no Heaven to reward him, the love of God would work him to all due obedience. DIndeed, as Parisiensis notes, He that abstains from sin for fear of punishment onelyonly, there is no more retribution due to him, then to thieves and pilferers, that abstain from theft for fear they should be apprehended and punished. And so he that serves God onelyonly for a reward, serves not God but himself. Illi servit unnsquisque, propter quem servit; he doth it for his own sake, not for God's sake? But love seeks not its own, but the honour of God to whom it is devoted.

3. This service out of love is most acceptable to God, because this kind of service is most honourable to God. He Ethat serves him for love, doth truly perform an honourable service to him. Non colitur Deus, nisi amando, Aug. He onelyonly honours him, that doth truly love him. Whereas he that serves him for fear onelyonly, casts a secret aspersion upon God; like the p. 416bad servant in the Gospel, Luke xix. that told his Lord, I know Athou art an hard man. No, God is a gracious Soveraign, not a cruel Tyrant, and so desires to be served as good Subjects serve their King, out of love; not as Bond-slaves serve an usurping Tyrant, out of dread and terrour.

4. The service of love is the onelyonly service that God sets much by; because that service which arises from love, is the onelyonly constant, and lasting service. Love is long-breath'd, and will hold out and persevere; whereas fear is a flincher, and will soon tire, and start aside. Thus the dissembling Israelites started aside like a broken bow. The Psalmist gives the reason, Btheir hearts were not true to him; When he slew them, then they sought to him, and returned; but they did but flatter him with their mouth, for their hearts were not right with him, Psal. lxxviii. Extorted obedience is never lasting. Metus, haud diuturni magister officii. But love is full of patience, and perseverance, thinks no duty we do to God, tedious, or irksome; counts a perpetual service but short; we may invert David's words, esteems a thousand days in Gods service, but as one day: as Iacob endured fourteen years hard service for Rachel; he bore the melting Cheat of the day, the pinching cold of the night; and yet, they seemed but a few dayes, Because he loved her, Genes. xxix. 20.

That's the first thing considerable; The affection of Love. We come,

Secondly, To that that is the fruit of this loving Affection, the action that flows from it, that's Obedience; Herein is love, that we keep his commandements; that's the kindly proof of our love. Probatio dilectionis, est exhibitio operis, saith Gregory; Doing and obeying, is a strong demonstration of our inward and cordial Dloving him. And this sets out the just requisites and qualifications of our love to God. It puts four qualifications upon our love:

1. It shews, our love to God must be Amor operativus; it must be an active, and operative, and working love. Indeed, love it is seated in the will, the fountain of action; it rests not in our understanding, the knowing faculty. 'Tis not a meer notion or speculation, swimming in the brain, but a devout affection rooted in the heart. Bare knowledge of God makes us not the better. Knowledge, saith S. Paul, puffs up; but 'tis love that builds up. Bare notion, 'tis not soliditas, but tumor, saith ES. Aug. like windy meats, they swell, but they do not fill with any good nourishment. Therefore the Apostle places all in love. If any man think that he knows any thing, he knows nothing yet as he ought to know; but if any man loves God, the p. 417same is known of him, 1 Cor. viii. 2, 3. That's worth something. AAnd as it is doing, not knowing, onelyonly; so it must be, Amor operans, not loquens tantum; not a love that will vanish into a verbal Profession. Such there are of whom S. Iohn speaks; He that saith he loves God; 'tis love, and lip-labour, both of one value: foreign, Naz. Thou sayst, thou lovest God, shew me thy love, by thy works of love, otherwise God rejects it, Isai. xxix. 13. This people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me. Ye know Dalilahs expostulation with BSampson, How canst thou say, that thou lovest me, and wilt not do this for me, that I require. No, Gods law, 'tis Objectum practicum, 'tis the matter, not of our knowing, or speaking onelyonly, but of our doing, and practising. Religion, 'tis a practical art, serves not to make us the wiser onelyonly, but the better also. 'Tis an holy art of Living well, and not of knowing, and speaking onelyonly. I have lifted up my hands to thy Commandements, which I have loved, Psal. cxix. 48. (lifted up his hands, not his eyes only) saith David; and again, Verse 105. Thy word is a lamp unto my feet, not to mine eyes onelyonly to gaze and look on it.

2. Herein is love that we keep his Commandements; It puts another qualification on our love; 'tis amor reverentialis; not a love of equality, but a love of subjection, and inferiority; such a love as the Inferiour bears to his Superiour, that hath a power to command him; such a love as the Israelites Servant professes to his Master, I love my Master, and will not leave his service. When we hear of loving God, we dream of equality, and familiarity. Oh! God is our friend, Christ is our brother, we have fellowship with them both; and so we think we may carry our selves fellow-like towards them. No, the Text tells us, He is Dstill our Commander, and our love we bear to him, must be a love joyned with reverence; the love of a Son to his Father, the love of a Servant to his Master, the love of a Subject to his Soveraign; lowly and submissive, such as is the love of an inferiour to him that is farr above him, and superiour to him.

3. Herein is love, that we keep his Commandements; This shews that our love to God must be Amor regulatus; a love regulated and restrained to what God commands us. The onelyonly matter of religious love and service to God, is, what he hath required, Eand commanded us to do. Id utique Deo dignum, quod ipse Deus sibi fatetur acceptum; that is onelyonly accepted, which God hath prescribed. Ye are my friends, saith Christ, if ye do what I command you, Ioh. xv. 14. In this case, our own inventions, are but presumptions, and superstitions. Hence it is that p. 418Love is call'd, The Royal Law, because God hath appointed in Awhat things we must shew our love to him. I told you, the love we owe to God, 'tis not a love of equals, but of inferiours, and so must be submissive, and guided by his will, not by our own. Indeed, for the forwardness, and chearfulness of our love, so it must be voluntary; Nothing is so free as Love. Non tantum servire Deo meo debes, sed & adulari, Tertul. But yet for the expressions and performances of it, he hath strictly bounded it within the compass of his Commandments. Saul thought he had shewed great love in reserving the fat Cattel for Sacrifice; But what said Samuel, Hath the Lord such pleasure in Sacrifices, as Bwhen the voice of the Lord is obeyed? He hath shewed thee, O man, what is good, and what the Lord requires at thine hands. Offer to him not thine Inventions, but his own Prescriptions.

4. Herein is love, that we keep his Commandements; This shews, our love to God must be Amor extensus, & universalis; our love to God must be intire, and universal, of as large extent, as all Gods Commandments. As before ye heard of a Restriction, so here we meet with an Extension. Love must be the fulfilling of the Law, Rom. xiii. We must not be partial in the Law of God, as Malachi speaks. Quod propter Deum fit, aequaliter fit. CThe love of God looks at every Commandment, and makes conscience of it. Thus David professes the intireness of his obedience; I esteem all thy precepts concerning all things to be right. The least Commandment carries a divine authority with it. A good Christian sues not to God … Naaman to Elisha for a dispensation, In this, the Lord … servant; this sin I must live in, this Commandment … make bold with. What saith S. Iames? He that offends in … is guilty of all. Not that the same degree, and measure of love, and obedience is required in all; there is a difference, and disproportion. There are some Commandements Dmore essential to piety, and substantial, some but accessory, and circumstantial; some are the main parts and duties of Religion, others but Appurtenances. Now where God layes most weight, there we must expect most care. The love of God, 'tis called, The great Commandment, Matth. xxii. It must be preferred before the love of any creature: But yet the love of God in a due proportion extends it self to every duty; it will make us shun every sin;

1. The smallest sins. This love will keep us not onelyonly from outragious impieties, but from smaller transgressions. EAs true love to our friend will with-hold us not onelyonly from doing him a mischief, but from doing of him the least displeasure.

2. It will make us avoid even secret sins; not onelyonly such p. 419sins as may dishonour God by a publick scandal, but Alove will not offend the eyes of his Holiness when he sees in secret.

3. Love to God will make us avoid our dearest sins, most delightful, most profitable; it will not onelyonly sindg off hairs, but cut off our hand.

That's the second Particular: Proceed we now, Thirdly, To the last Particular in the Text; What is the disposition, and inclination, that he which loves God, finds in himself to Gods Commandments? He snuffs not at them, as heavy, and burthensome impositions; accounts not the law of God, as an Bheavy yoke, His Commandments are not grievous.

Indeed in some respects, 'tis most true, Gods Commandments are exceeding heavy. There is in them not onelyonly magnum pondus, they are weighty and ponderous; but they are also, magnum onu…, heavy and burthensome. See the truth of this in three Particulars;

1. Take the Law of God at its full height, and pitch of perfection, so it hath a great difficulty in it; yea, in a manner, an impossibility in it to all men since Adam. Never any but the first Adam in his Innocency could have fulfilled it; never any but Cthe second Adam, our Lord Iesus, did perfectly fulfil it. S. Paul tells us of foreign, Rom. viii. an impotency▪ nay an impossibility in the Law, by reason of sin. Indeed, when God first gave the Law, it was sutable to our strength, but sin infeebled us, and so the Law proved impossible to us. Saint Peter tells us, It was a yoke that neither we, nor our fathers could bear, Act. xv. 10. Not onelyonly men in the state of Corruption, but the very Saints in the state of Regeneration, come short of it. Imperfection of grace, cannot attain to perfection of obedience. The Church of God defended this truth against the Pelagians; That the Law Dof God in the exactness of it, no meer man did ever fulfil it. There are two Dimensions in the Law;

1. The first is maximum quod sic in doing of good, how full must that be? it must be toto corde, with our whole heart.

2. The second is, minimum quod non, in declining from sin, how much must that be? 'tis, Non concupisces; not so much as to linger, or lust after it. Consider these two Dimensions, and it will make us confess with David, I see an end of all perfection, but thy law is exceeding Elarge; That's the first.

2. Take the Law in the lowest pitch of righteousness, yet an unregenerate man cannot obey it. He is so far from fulfilling all the Law, that he cannot perform the least part of it. Some outward p. 420Acts a meer natural man may do; S. Paul tells us, They do Aby Nature the things written in the Law: but look to the spiritual manner of performance, so no natural man can obey it in the least and lowest degree of it. Every carnal man is reprobate to every good work, Tit. i. 10. Love is the fulfilling of the Law. Perfect Love fulfills it perfectly; imperfect Love, doth it imperfectly; but without Love there is no performance. You may as soon gather Grapes from Thistles, as any good work from an unregenerate man. Laudo fructum boni operis, sed in fide quaero radicem, saith S. Augustine. If the root be not good, which is Faith working by Love, the fruit, though outwardly specious, is inwardly Bvicious. That's the second.

3. Consider the Law in the Evangelical mitigation and abatement of it, yet still the Saints of God find difficulty in it. A regenerate man is two men. That which is spiritual, and renew'd in him, that readily conforms to the Law of God; The spirit is willing, saith our Saviour; ey, but the flesh is weak: Nay, oftentimes wilful, stubborn, and resisting. A Christian, indeed, is freed à morte Peccati, from the death of sin, he hath a new principle of life put into him, that disposes him to all holy obedience; but yet he is not freed à morbo Peccati, from the disease Cof sin, that still hangs upon him, and that shrinks away, and withdraws it self from this due obedience. A Christian hath both Primitias Spiritus, the First-fruits of the Spirit, they make him Spiritual; and withal, he hath Reliquias carnis, some dregs of flesh in him; they make him carnal, loth and listless to any holy obedience, Thus we see the Law,

1. In the highest pitch, is impossible to the Saints;

2. In the lowest pitch, 'tis impossible to the unregenerate;

3. Even in its moderation, 'tis difficult to the best in this Dimperfect state of regeneration.

But yet 'tis most true what the Text affirms, Gods Commandments are not grievous. His Service is no such hard service as the world accounts it; 'tis no such toyl and drudgery as carnal men conceive it. 'Tis a service indeed, (for why should we be left to a lawless liberty?) but 'tis an ingenuous service; Take my yoke upon you, saith Christ, for my yoke is easie, and my burthen is light. 'Tis Satans policy to stave us off from God with this conceit; O, he is an hard Master, duram servies servitutem; farewel comfort and contentment, if he be your Master. Nay, verily, EGods servants find no such grievances in this employment; which will appear upon these three Considerations;

1. In respect of their state and condition;

2. In respect of their task and employment;

p. 4213. In respect of their many encouragements which they meet Awith in this Service.

1. Look upon their state and condition: Gods people are not in any base servile condition. But,

1. They are called unto a state of Liberty; and Liberty, 'tis sweet in it self, and sweetens all our employments. It matters not so much what we do, as upon what terms we do it. If as slaves and bondmen, that embitters our work, and makes it grievous: If as free and ingenuous, it sweetens our employment. And such are all Gods servants. You Bhave heard it often, His Service is perfect freedome. The Law they live under, 'tis call'd A Law of Liberty, Iam. i. 25. Brethren, saith S. Paul, Gal. v. 13. You are …alled unto Liberty. Gods servants must be no bond-men. The Israelites were not to be slaves, for they are my servants, saith God, Levit. xxv. Thus as Solomon made no bond-men of the children of Israel, 1 Kings ix. 22. but put them into ingenuous services; so doth God with his servants.

2. As it is a free, so it is an honourable Service: As Cwe know, the greatness of the Master dignifies and ennobles the service that is done unto him. 'Tis the high Title that the Saints have gloried in, that they were Gods servants, and belonged to him. David gloried more in this, that he was Gods servant, then that he was Israel's King. So, Theodosius, Behold, Lord, I am thy servant, I am thy servant, and the son of thy hand-maid, Psal. cxvi. He chose to be A doorkeeper in Gods house. Blessed is the man whom thou choosest, and causest to approach unto thee, that he may Ddwell in thy Courts, Psal. lxv. 4. 'Tis an high dignity to be Gods moenial servant.

2. Look upon their task and employment, you shall find the Service of God, 'tis no such wearisome service.

1. The work which God enjoyns them, 'tis possible to them. Gods Commandments are made possible to a regenerate man. All things are possible to him that believes, Mark ix. I can do all things through Christ that strengthens me, Phil. iv. 13. Flesh and bloud sees nothing in the Law of God but impossibility; like the unbelieving Spies, O we cannot conquer the land. EBut Faith and Love, like Caleb and Ioshua, conceive it may be done; and undertake it readily.

2. This work is easie; I said it even now.

3. This work, 'tis not onelyonly possible and easie, but p. 422pleasant and delightful. A good Christian finds exceeding great Apleasure and sweetness in it. A just man (saith Solomon) delights to do justly; 'tis a joy to him, Prov. xxi. 15. So, a good Christian delights in Piety. Thus David professes of himself, I delight to do thy will, O my God; thy Law is within my heart, Psal. xl. 8. So S. Paul, I delight in the Law of God in the inward man, Rom. vii. Thus Solomon tells us, that the course of Piety, 'tis a delightful course; All her wayes are wayes of pleasantness, Prov. iii. 17. If men serve and obey God, they shall spend their dayes in prosperity, and their years in pleasure, Iob xxxvi. 11. What Christ saith of himself, is true, in proportion, of all Gods servants, 'Tis their Bmeat and drink to do the will of God, Ioh. iv.

Look upon the several parts of Gods Service, those that are most tedious and irksome to a carnal man, Gods servants take great delight and felicity in them:

1. Prayer, and pouring out our souls unto God, how dull a thing is it to a carnal man? 'Tis as easie to make a stone mount upward, as for a carnal man to raise up his heart in Prayer, and to make it ascend up to the Throne of God. But Daevid tells us how delightful it was to him; O, my soul is filled as with marrow and fatness, when he called upon CGod. 'Tis a Saints heaven upon earth, to enjoy this communion with God by devout Prayer.

2. Reading, and Hearing, and Meditating on Gods Word; put a carnal man upon it, O 'tis tedious and irksome to him; he presently cryes out, O what a weariness is it? Ey, but David counted Gods Word, His Song in the house of his pilgrimage; esteem'd Gods Word above his appointed food; it was the very joy of his heart.

3. The Lords Day, and so the attendance upon the publick Worship, a carnal man counts it but loss of time, he hath Dno list to it, he can tell how to spend that day to better purpose; like those prophane ones in A…os viii. When will the Sabbath be gone? But a good Christian counts it, and makes it his delight, Isai. lviii. They rejoyced to hear the joyful sound that call'd to the solemn Assemblies, Psal. lxxxix. What comfort did David take in it, when he went to the house of God with the voyce of joy and praise, with a multitude that kept holy-day, Psal. xlii.

4. Bounty to the poor; What saith a carnal man to it? Just as Nabal? Shall I take my bread, and my flesh, and give it Eto I know not whom? But the Saints delight in it: He will devise liberal things, as Isaiah describes him; He will draw out his soul to the hungry, and satisfie the afflicted soul, Isai. lviii.

p. 423Even the most painful works of Christianity, a good Christian Adelights in them. I will name but two:

1. Mortification, and suppressing our natural Lusts, and evil concupiscence. Flesh and bloud repines at that work, but a good Christian delights in it. The Spirit that is in him, lusts against the flesh, Gal. v. 17. delights to cross it, to curb it, and keep it under.

2. The undergoing the Cross, and bearing of Afflictions; that saith hard to flesh and bloud. Carnal men may seem to be Christians, Usque ad Crucem, as Luther speaks; they will pass for good Christians, Busque ad Crucem, til they spie the Cross. They will not suffer for Religion. But the Saints of God take delight in persecutions. Hear what S. Paul saith, 2 Cor. xii. 10. I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christs sake, And see it in the Apostles, Acts v. They rejoyced, that they were counted worthy to suffer shame for the Name of Christ. All these hard and difficult services, the Saints count them high, and noble Functions, and delight in them.

3. Look upon the Encouragements that Christians find in the service of God; they will make it appear, that the service of God is no such irksome service. The world indeed thinks otherwise of it, but S. Bernard gives the reason; Vident punctiones nostras, sed non vident unctiones. This makes the world think the service of God to be an hard service, they look upon the labours, but they are not acquainted with the comforts, and encouragements that sweeten these labours, and make them pleasant to us. Many Encouragements there are.

1. His gracious Assistance. God helps, and assists his servants Din all their works. This he doth; by putting their souls into a right frame of holiness. He answers us with strength in our soul, Psal. cxxxviii. 3. Till then, the faculties of our souls are like the members of our bodies: when our shoulder is out of joynt, every burthen is grievous; but put it into joynt again, and the same burthen will sit light upon it. So grace sets us in a right frame, and makes the Law of God connatural to us. That breeds delight, when we act according to nature. A carnal man, set him to do a spiritual work, ye put him out of his element; but a spiritual man is spiritually affected.

2. A second Encouragement, is Gods mercifull connivence. When his servants that desire to serve him, yet fail, and fall short of what is their duty, God winks at their sailings, and passes by them. See this graciously promised to us, Mal, iii. 17. p. 424I will spare them as a man spareth his own Son that serves him. AA loving father will not quarrel for every failing, if his Son doth his best; but, wink and connive at him. Indeed, were it not for this, there were no serving of him. Did he not pass by our failings, no flesh would be saved. If he should mark all that is done amiss, who may abide it? But there is mercy with him that he may be feared, Plsal. cxxx. Thus the Prophet Micah admires Gods gracious dealing with his children, Micah vii. 18. Who is a God like unto thee, that passes by the transgressions of his people?

3. A third Encouragement is, the many heartnings, and secret chearings that God vouchsafes to his servants in the course Bof their obedience. He is no churlish Nabal, sowr and harsh to his poor servants, but puts life and heart into them.

1. He vouchsafes his Presence to them, as Boaz to his Reapers. The Master's eye, the chearfulness of his countenance, is the mans encouragement.

2. He speaks chearfully to their hearts. He hath both his Agè, and his Eugè for them; Go on; and, Well done, faithfull servant. Thus he heartned Saint Paul, Acts xviii. 9. Be not afraid Paul, for I am with thee, and no man shall hurt thee. Which made him work Cout his heart in the service of Christ.

4. A fourth Encouragement is his loving acceptance of our poor services. Our faithfull endeavours, our honest desires, our sincere intentions, are graciously accepted.

1. He will accept half-service for whole; imperfect obedience goes for good pay.

2. He will accept endeavours for performances. When we come short of the work, yet if we went about it, put our strength to it, 'tis well, saith God.

3. In some cases, the Will shall stand for the Deed, D2 Cor. viii. If there be a willing mind, it is accepted. He stands not upon a full satisfaction, but makes up our defects with a gracious acceptation.

5. A fifth Encouragement is his bountifull rewarding of us; Besides the grand paiment, the weight of glory, the reward of the inheritance; a strange paiment, for servants to have the inheritance given them, Coloss. iii. Knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ; that Pay will countervail all our service, were it infinitely more; besides that, How many encouraging blessings and favours Edoth he bestow upon his servants, over and above? Besides their wages, they have their avails out of their Masters bounty. David found it, and acknowledgeth it; Thou hast dealt bountifully with thy servant.

p. 425We serve a gracious Lord, such an one as delights in the prosperity Aof his servants. You see the Encouragements; take them all together.

1. Our abilities to serve him, come from his assistance.

2. Our failings, are made up by his connivence.

3. Our labours, they are sweetned by his chearfull countenance.

4. Our unworthiness, is supplied by his gracious acceptance.

5. Our reward, shall be given us by his bountifull goodness.

Think on these Encouragements, and thy heart will Bconfess, Sure, we serve a gracious Lord, his Commandments are not grievous.