The Good of Early Obedience, Chapter 7

The Good of Early Obedience · Chapter 7

p. 142CHAP. VII.

Containing the laſt Reaſon, viz. from the good of Obedience. It is a neceſſary good, a profitable good, an honourable good, a comfortable good.

Reaſ. 8 THE laſt (but not the leaſt) reaſon is what is hinted here in the Text; viz. the goodneſs of the undertaking; there can be no greater reaſon of obedience than the goodneſs of it. All true obedience ſprings from love, and the object of love is good, and when a man loves and obeys God becauſe of the goodneſs of his Precepts, this is excellent. p. 143Thy word is very pure, therefore thy ſervant loves it, Pſal. 119.140.

There is nothing proves our regeneration and being made partakers of the divine nature like this,1 Pet. 1.4.1 Pet 1:4 for then we have the ſame object of love as God hath. Purity and goodneſs is the object of Gods love, and it cannot but be ſo, becauſe of its ſuitableneſs to his nature; and therefore to have the ſame object of love with God, argues the Soul changed into the likeneſs of God. Carnal minds have no reliſh of heavenly things. They that are after the fleſh ſavour the things of the fleſh, Rom. 5.8. That man is undoubtedly born of God that loves the word becauſe it is good, and obeys it becauſe it is pure.

The great argument by which Duty and Obedience is inforced upon the Creature is the good of obedience. Deut. 5.29.Deut 5:29The Lord commanded us to do all theſe Statutes, to fear the Lord our God, Deut. 6.24. Hear it, and know it for thy good, Job 5.27. And Deut. 10.12, 13. What doth the Lord require of thee, but to fear him and to walk in his ways, and to love him and ſerve him with all thy heart and with all thy ſoul; To keep the commandments of the Lord, and his ſtatutes which I command thee this day for thy good. And here in the Text, It is good for a man that he bear the Yoke in his youth.

And the great motive upon which good men labour to confirm themſelves in heart and life to the precepts of God, is the goodneſs of them. The commandment is holy, juſt and good, Rom. 7.12. The mandatory part p. 144of the word hath an inviting lovelineſs.Manton on Pſal. 119. p. 456.Ps 119 As the promiſes of pardon and eternal life ſuit with the hunger and thirſt of the Soul and the natural deſires of happineſs; ſo the holineſs and righteouſneſs of the precept ſuit with the notions of good and evil that are in mans heart, and this draws forth compliance and conſent. I conſent to the Law that it is good, Rom. 7.16. It is good for me to draw near to God, Pſal. 73.28. There is no likelier means to prevail upon conſidering minds to come under the Yoke of Chriſt betimes, than to let them ſee how much duty is their real intereſt, and that obedience is not burden ſo much as bleſſedneſs, for that there is an univerſal good in Religion.

It is a neceſſary good, a profitable good, an honourable good, a pleaſant good.

Firſt, It is a neceſſary good. Nothing in the world is of equal neceſſity with this; there are many things uſeful, but this is that one thing needful. So our Lord Chriſt ſays, One thing is needful, Luke 10.42. and that is ſubjection to Chriſt. Martha was careful about his entertainment, but Mary ſate at his feet; one was providing for her Saviour, the other for her Soul; and this was the moſt needful work. Martha was cumber'd with much ſerving, and this diſtracted her in her obedience, which was the one thing needful. It is more neceſſary to obey Chriſt than thus to ſerve him.

First, It it neceſſary by a neceſſity of Precept; that which is firſt preſſed ſhould be moſt p. 145chiefly endeavoured, and that is the buſineſs of Religion: Firſt ſeek ye the kingdom of God and his righteouſneſs, Mat. 6.33. Firſt, before any thing elſe; and first, more than any thing elſe. The Lord Chriſt here takes their hearts off from worldly cares by ſetting them upon a more neceſſary duty; for as the body is more than raiment, Mat. 6.25. ſo is the Soul more than the body; hence that of our Lord, Joh. 6.27. Labour not for the meat that periſheth, but for that meat which endureth to everlaſting life. God is a ſupreme Lord, to whom we all owe obedience, and this puts a muſt upon us as to duty; ſo it did upon Chriſt himſelf, I muſt work the works of him that ſent me, Joh. 9.4. This laid that neceſſity upon the Apoſtle, 1 Cor. 9.16. Neceſſity is laid me. It is neceſſary God ſhould be obeyed whatever his precepts are; his charge muſt be kept, and his will fulfilled, for he is Lord of all; he is not only a Saviour but a Law-giver, and therefore obedience is as neceſſary as truſt and dependance.

Secondly, It is neceſſary by a neceſſity of means. He that would arrive at a deſigned end, muſt purſue it by due and proper means. Eternal life and ſalvation is the end which the great God propounds to all, he would have all men to be ſaved, 1 Tim. 2.4. But how? by an abſolute Decree? No, though many argue thus blindly: If God hath decreed me to Salvation I ſhall be ſaved, let me live how I liſt. God never made any ſuch Decree: he hath as much decreed the p. 146means as the end; converſion and ſubjection to Chriſt are as much decreed as Salvation and eternal life. So that no man can be ſaved in an unregenerate ſtate; what can be more poſitive and plain than that of our Lord Chriſt: Joh. 3.3. Verily, verily I ſay unto thee, Except a man be born again, he cannot ſee the kingdom of God. He doth not ſay, he is not like to ſee the Kingdom of God, or he ſhall not ſee the Kingdom of God, but he cannot ſee the Kingdom of God. The Salvation of that man that cleaves to his luſts, and refuſes obedience to Jeſus Chriſt, is morally impoſſible; he muſt periſh, and that upon a twofold neceſſity.

1. A natural neceſſity. For it is impoſſible that the holy God and unholy Sinners can dwell together. Did God burn up Sodom and Gomorrha? drown the old World? caſt Adam and Eve out of Paradiſe? and the Angels out of Heaven for their ſins? and will he lay thee in his boſom in thy enmity and filth? Darkneſs and light may as ſoon incorporate, and contraries ſubſiſt together, nay God may as ſoon change his nature, and ceaſe to be what he is, as ſave a man in his ſins and diſobedience. It is contrary to his Holineſs;Pſal. 101.7.Ps 101:7 if holy David would not ſuffer wicked perſons to dwell in his houſe, can we think the holy God will ever ſuffer them to dwell in Heaven?

2. There is a legal neceſſity that he that continues in his luſts and unregeneracy muſt periſh, and that becauſe of the Will and Law p. 147of God. As God wills the Salvation of all that will turn to God and obey him; ſo he wills the damnation of all that will not, but hold faſt their luſts and refuſe to return. As he hath made a Law that whoever will come to Chriſt, and take up his Yoke, ſhall find reſt to his Soul, and ſhall live for ever; ſo he hath declared it as peremptorily, that he that ſlights Chriſt, and will not hearken to him and obey him, ſhall be utterly cut off; he ſhall periſh in his enmity; it ſhall be worſe with him than with Sodom and Gomorrha; he ſhall periſh under the foreſt of puniſhments, Heb. 10.29. And therefore there is as great a neceſſity that ſuch ſhould periſh, as there is that God ſhould be true to his word; for it is gone out of his mouth in righteouſneſs and cannot return. If God ſays,1 Cor. 6.9.1 Cor 6:9 No unrighteous thing ſhall inherit the kingdom of God, why then the wicked muſt be ſhut out. If God ſays, He that believes not ſhall be damned, Mar. 16.16. then damnation muſt be the portion of Unbelievers. If God ſays, Chriſt ſhall come in flaming fire taking vengeance on all that know not God, and that obey not the Gospel of Chriſt, 2 Theſſ. 1.8. then the diſobedient muſt be the objects of his eternal vengeance. If Chriſt ſays, He that denies me before men, I will deny him before my Father which is in heaven, Mat. 10.33. then it is impoſſible that he who doth not obey his commands, ſhould have any benefit by his Interceſſion. For God will never repeal any of thoſe righteous Laws he hath made concerning good and evil, p. 148Saints and Sinners, Heaven and Hell, Salvation and Damnation. And if ſo, what will be the end of them that obey not the Goſpel? 1 Pet. 4.17. What will become of thoſe rebels that hold a counſel together againſt the Lord and his Chriſt, that they may break their bands-aſunder, and caſt their cords from them? Pſal. 2.2, 3.

There is therefore the ſame neceſſity of Holineſs as there is of Salvation. Many think they may be ſaved without it; live as they liſt, and yet injoy God at laſt. But what ſays the Scripture? Without holineſs no man ſhall ever ſee the Lord, Heb. 12.14. There is the ſame neceſſity of taking upon you the Yoke of Chriſt, as there is of injoying the preſence of Chriſt. Is the eternal happineſs of the Soul neceſſary? then ſo muſt the bearing Chriſts Yoke be, for this is the means to the end; non pervenitur ad finem niſi per media. It doth not merit Heaven, but it is the way to Heaven. It is that which qualifies for glory. Heaven is the purchaſe of Chriſts Blood, (a purchaſed poſſeſſion, Heb. 9.12.Heb 9:12Eph. 1.14.) but how can you hope for the benefit of his Blood, if you do not ſtoop to his Yoke? He is the Author of eternal ſalvation to them that obey him, Heb. 5.9. Slight Chriſt, and you ruine your Souls. We will not have this man to reign over us, Luk. 19.14. And what is the fruit of it? Chriſt will take you for the enemies of his Kingdom and Government, and will deal with you as ſuch. Thoſe mine enemies which would not that I ſhould reign over them, bring hither, and ſlay them before me, v. 27.

p. 149O Sirs! do ye know what ye do when ye deſpiſe and reject the Laws and Soveraignty of Chriſt? You deſpiſe his Mercy; ye dare his Juſtice; you ſlight his Love; ye trample his Blood under foot; ye render mercy impotent; (He could do no mighty work, Mark 6.5.) you make the Lamb turn Lion; you lay your ſelves under a neceſſity of damnation, for all wilful refuſers of Chriſt muſt periſh.

Thirdly, It is neceſſary to preſerve the rectitude of Nature; if a man would be under the government of mind and underſtanding, and keep reaſon in the Throne, and be able to ſubdue the inordinacy of appetite, he muſt come under the Yoke of Chriſt, nothing elſe can do it; Philoſophy may give rules, but it is Religion that gives power. How like a brute is man that is led by ſenſe, and governed by appetite; the glory of his Being is loſt. A beaſt in the ſhape and figure of a reaſonable Creature; man without, but brute within. There is no middle thing; every man is either a Saint or a Beaſt. If he don't conform to Chriſt, which is the trueſt improvement of mind and will, he is under the government of ſenſe, and ſwayed by appetite; and what makes a man more a beaſt than this?

Fourthly, It is neceſſary to prove your right to, and intereſt in Chriſt. The pretence and claim to this is very common, but right and intereſt is very rare; therefore it is good to put things out of doubt: Let every man prove p. 150his own work, Gal. 6.4. Know ye not that Chriſt is in you, except ye be reprobates? 2 Cor. 13.5. How may this be known? why the Apoſtle tells you, 1 Joh. 2.3. Hereby we do know that we know him, if we keep his commandments. And v. 5. Whoſo keepeth his word in him is the love of God perfected; hereby know we that we are in him. Your obedience is the beſt teſt of your intereſt; nothing proves your relation to his Perſon like your ſubjection to his Precepts. Hereby we know that we are of the truth, and ſhall aſſure our hearts before him, 1 Joh. 3.19. Many boaſt great things about their intereſt in Chriſt, and have great joys and tranſports flowing from it; and yet all may be but the birth of a dream, the fruit of fancy and fond opinion, and it is no other where ſubjection to Chriſt is left out. He that ſaith, I know him, and keeps not his commandments, is a liar, and the truth is not in him, 1 Joh. 1.4. That is a ſharp rebuke of Chriſt to thoſe falſe Diſciples, Luke 6.46. Why call ye me Lord, Lord, and do not the things which I ſay? Chriſt hates their pretences of relation to him, while they ſlight his Precepts, and diſown his Government.

Fifthly, It is neceſſary to ſhew our gratitude to a Redeemer, which can no way be expreſſed as it ought, but by a dutiful ſubjection to his precepts. Let us not love in word and in tongue, ſays the Apoſtle, but in deed and in truth, 1 Joh. 3.18. We never expreſs our thankful ſenſe of redeeming love to the life, till we make his Laws the rule of our p. 151life. And thus doth David, Pſal. 116.8, 9. Thou haſt delivered my ſoul from death, mine eyes from tears, and my feet from falling. I will walk before the Lord in the land of the living. The greateſt love that ever God ſhewed was to give Jeſus Chriſt. And the greateſt grace that ever Chriſt manifeſted was the grace of Redemption, when he gave himſelf for us, that he might redeem us from all iniquity, Tit. 2.14. And the higheſt obedience the Creature can act, is when it ſprings from a grateful ſenſe of the Fathers love in giving Chriſt, and of Chriſts grace in giving himſelf. When we lay the foundation of our obedience where God hath laid it, in the Blood of his Son; when we love God from a ſenſe of his love to us in Chriſt, 1 Joh. 4.19. When mercy melts and wins us, Rom. 12.1. When the grace of God appearing teacheth us to deny ungodlineſs and worldly luſts, Tit. 2.11 12.Titus 2:11and to live ſoberly, righteouſly, and godly in the world, this is excellent.

The Apoſtle ſays, That faith worketh by love, Gal. 5.6. And it doth ſo two ways; by way of gratitude, and by way of inſtrumentality. It firſt apprehendeth love, and leaves the impreſſion of it upon the Soul, and ſo begets ſuch a love in the Soul to God as works a dutiful ſubjection to all his Precepts: This is the love of God, that we keep his commandments, and his commandments are not grievous, 1 Joh. 5.3.

The end of Redemption is duty; Chriſt had no deſign to diminiſh the Soveraignty of p. 152God, or leſſen mans duty in any of his undertakings; but to make us more capable of ſervice, and to render duty more eaſie. There is mercy provided for our failings, but no relaxation of obedience; the Goſpel requires as perfect holineſs as ever the Law did, yet we have a double relief provided; by ſincerity on our part, and mercy on God's. Though there be no indulgence by Chriſt: to the least ſin, yet there is pardon provided for the greateſt. Chriſt came not to be a miniſter of ſin, to deliver us from obedience; but he came to deliver us from the ſlavery of obedience; not that we might not ſerve God, but that we might ſerve him without fear, Luk. 1.74. that is, with peace of Conſcience, and joy of heart.

And therefore great is the gratitude we owe to Chriſt; and it can no way be expreſſed, but by a voluntary reſignation to his will, and ſubjection to his Yoke.

Sixthly, It is neceſſary for the confirming our Faith in the promiſes of God. There is an inſeparable connexion between the Precepts and Promiſes; the one is as eſſential a part of the Covenant of Grace, as the other; there is, you ſhall, as well as I will. I will be to them a God, and they ſhall be to me a people, Heb. 8.10. I will put my Spirit within you, and cauſe you to walk in my ſtatutes, and ye ſhall keep my judgments and do them, Ezek. 36.27. There is obedience injoyned, as well as mercy promiſed. The Covenant is of Gods contriving, not ours; he preſcribes the conditions, p. 153and propounds the rewards, not we. Our work is intire ſubmiſſion and hearty conſent, we are neither to alter nor debate. And in this Covenant our eternal happineſs is ſecured by an unfeigned conſent of will to take Chriſt; upon the conditions God hath preſcribed; and what are they? Chriſt and his Yoke; that is, Chriſt to rule as well as to ſave, for he came not only to be a Saviour, but a Law-giver: The Lord is our Judge, the Lord is our Law-giver, the Lord is our King, he will ſave us, Iſai. 33.22. As Law-giver, he preſcribes the rule of obedience; as King, he rules by the Law he preſcribes; as Judge, he will try us by the Law of his Government, and ſave thoſe that have ſought his precepts; Pſal. 119.94.Ps 119:94and therefore our faith in the promiſe of eternal rewards muſt be ſupported by our faithfulneſs to the commands; the greater our obedience, the higher is our hope of acceptance: I have fought a good fight, I have finiſhed my courſe, I have kept the faith, 2 Tim. 4.7, 8.2 Tim 4:72 Tim 4:8there is his obedience; henceforth there is laid up for me a crown of righteouſneſs, there is his confidence.

Remiſneſs in obedience makes a waſte upon our Faith; let duty be omitted, or luſt indulged, and Faith languiſhes; and needs it muſt, for ſin in the converſation breeds doubts in the condition; and it is as natural to do ſo, as it is for a wound to cauſe pain. Could a man obey without ſwerving, he might believe without doubting; the ſtricteſt holineſs is uſually attended with the p. 154ſweeteſt peace and the higheſt aſſurance: Iſai. 32.17. The work of righteouſneſs ſhall be peace, and the effect of righteouſneſs quietneſs and aſſurance for ever. And therefore when any pretend to ſtrong hope in God, and talk of their comfort in the Promiſes, and great aſſurance; and yet are careleſs and remiſs in their walking with God, and ſlack in their obedience; thoſe pretences are much to be ſuſpected, and the ſtate of that man to be queſtioned. For ſin doth as naturally breed fear and diſtrust, as obedience doth hope and peace. How can a man hope in God, when he doth not obſerve him? or expect mercy, when he provokes him to wrath by neglect of duty? Therefore Satan doth two works at once when he tempts us to the practice of ſin; he ſtains our Souls, and he weakens our truſt. He makes us fail in duty, and doubt of mercy▪ for ſin leaves a guilt, and guilt cauſes fear; and the more our fear the leſs our faith; as the one ſtrengthens, the other weakens; they are like the two Buckets of a Well, as one goes up, the other goes down. That ſin that leſſens our reſpect to the precept, will proportionably weaken our faith in the Promiſe; a man can never be much in dependance that is little in obedience: Therefore duty is neceſſary for the maintaining our truſt in God; the Soul never attains to true reſt but by taking up Chriſts Yoke, Mat. 11.29.

That is one branch of the reaſon why it is the concernment of every one to take up the p. 155Yoke of Chriſt in his youth, becauſe it is good. It is a neceſſary good, I have ſhewed you in ſix particulars the neceſſity of it.

It is neceſſary by virtue of the Precept.

Neceſſary as a means to the great End.

Neceſſary to preſerve the rectitude of Nature.

Neceſſary to adjuſt our intereſt in Chriſt.

Neceſſary to manifeſt our gratitude to a Redeemer.

Neceſſary for the ſtabliſhing our Faith in the Promiſes of God.

Now that which is a good of ſo great neceſſity ought to be our greateſt concernment; we ſhould mind it more than what is not ſo; there are many things that are not neceſſary; it is not neceſſary we ſhould be rich, or great in the world; or that we ſhould be gay and gawdy in our dreſſes; or that we ſhould have the cap and knee of by-ſtanders; or that we ſhould wallow in pleaſures and delights; it will not be a pin to chuſe e're long what part we have acted here; when the Scepter and the Spade ſhall have one common grave, and Royal duſt ſhall be blended with the beggars aſhes: but it is neceſſary we ſhould be born again; it is neceſſary we ſhould be acquainted with God, and make him our portion; it is neceſſary we ſhould ſubmit to the Yoke of Chriſt, and owne his commands, and live to the Lord; there is nothing neceſſary but this. Therefore we ought to make it our buſineſs, to come under this Yoke betimes.

p. 156Secondly, Subjection to the Yoke of Chriſt is a profitable good. And there is no argument of greater prevalency than that which is taken ab utili. A man will do any thing that he is convinced is for his benefit; therefore God quickens us to a holy life by the conſideration of our own benefit.1 Tim. 6.6.1 Tim 6:6 Godlineſs is great gain. Though God, by virtue of his Soveraignty over us, might have impoſed what commands he pleaſed without the leaſt injuſtice; yet ſo gracious he is, that he hath not acted by Soveraignty, but with a reſpect to our advantage. Not one command of God but the intereſt of the Creature is greatly promoted by it. The moſt thrifty courſe a man can take in this world is to come under the Yoke of Chriſt betimes: Happy is the man that findeth wiſdom, and the man that getteth underſtanding; for the merchandiſe of it is better than the merchandiſe of ſilver, and the gain thereof than fine gold; ſhe is more precious than rubies; and all the things thou canſt deſire are not to be compared to her. Length of days is in her right hand, and in her left hand riches and honour, Prov. 3.13, 14, 15, 16.

Religion is looked on by many with an evil eye upon this very account, as ſtanding in the way of their profit; and as being an enemy to their particular advantages: What profit ſhall we have if we pray to the Almighty? Job 21.15. Moſt men follow Chriſt for the Loaves;Joh. 6.26.John 6:26 no penny no Pater noſter; no profit no prayer. Ye have ſaid it is in vain to ſerve God, and what profit is it that we have kept his p. 157ordinances? Mal. 3.14. They look upon the ſervice of Chriſt as a very poor trade, and thriftleſs imployment; whereas it is a buſineſs of the greateſt benefit. Nothing tends ſo much to our advantage as a life of godlineſs and obedience.

As for inſtance:

1. Is that profitable which ſanctifieth every condition to a man? This Religion doth. To the pure all things are pure, Tit. 1.15. Religion ſanctifies the heart and affections, and all things are ſanctified to a ſanctified heart.

2. Is that profitable which is beneficial to a man in all his circumſtances? So is Religion.

If a man abound with the good things of the preſent life, Religion is of admirable advantage to direct the uſes and injoyment, to guard the heart from its ſnares by keeping the mind humble under it, and ſetting the affections above it.Phil. 4.12.Phil 4:12 It teaches how to be full and abound, how to do good, how to make friends of Mammon. It makes outward proſperity to forward and promote our eternal intereſt by applying it to ſerve the honour of God, and others neceſſities as well as our own.

If a man be poor; Religion is no leſs uſeful to befriend a man in this caſe, by teaching contentment with a little;Phil. 4.11.Phil 4:11 by working the heart to a full reſignedneſs to the will of God;Phil. 4.12.Phil 4:12 by teaching how to want and ſuffer need; by ſetting the heart upon things of a nobler nature, and more neceſſary concernment, p. 158upon God and heavenly things; by fixing the Souls dependance upon thoſe promiſes made to godlineſs which do as ſurely intitle a man to preſent ſufficiencies,1 Tim. 4.8.1 Tim 4:8 as to eternal rewards. So that when the needy ſinner carks and cares, murmurs and repines, robs and deceives for a ſupply of his wants, the good man having a ſure intereſt in God, reſts confidently upon the never failing ſupplies of an ingaged Providence.

3. Is that profitable which brings its own reward with it? This Religion doth. In keeping thy commandments there is great reward, Pſal. 19.11. The Prophet ſeems here not to intend the future recompence of reward which the obedient ſhall receive at laſt in Heaven; for that is a reward for keeping his commandments, (though it is a reward not of merit but of grace) but this is a reward in keeping his commandments. The full harveſt will be hereafter, but yet the Chriſtian hath a preſent reaping time; for God meets them that rejoyce and work righteouſneſs, that remember him in his ways, Iſai. 64.5. Our Lord Chriſt tells Peter (Mark 10.30, 31.) That whoever hath left houſe, or relations, or lands for his ſake and the Goſpel's, ſhall receive an hundred fold now in this life. So that there is a reward in obedience as well as for it. As beaten Spices recompenſe the pains by their grateful ſmell, ſo the practice of Religion cauſes a ſweet reflection upon the Soul, and is thereby its own recompence. Therefore David elſewhere ſpeaks of what he had, as a p. 159reward of obedience, as well as what he hoped for. Pſal. 119.56. This I had, becauſe I kept thy precepts. This I had, but he doth not tell you what; but that may eaſily be gueſſed at by the dealings of God with him: He had peace of Conſcience; he had the quicknings of God; he had increaſe of grace; he had frequent communion with God; he had joy in the Holy Ghoſt; he had many great experiences, many deliverances and ſalvations; and all this was the fruit of his obedience. This I had becauſe I kept thy precepts, to be ſure it was ſome great Boon, becauſe he mentions it ſo gratefully as a reward of mercy for his cloſe walking with God. So that the obedient Chriſtian hath not all in hope, there is much in hand; he poſſeſſes much, though he expects more. For godlineſs hath both the promiſe of this life, and of that which is to come.1 Tim. 4.8.1 Tim 4:8

4. Is that profitable which fills the Soul with ſuch joy as nothing elſe can? This Religion doth. It reconciles the Soul to God, ſtamps it with his image, lays it in with Divine principles, whereby he is inabled to take the teſtimonies of God for his heritage for ever, which become the rejoycing of his heart, Pſal. 119.111. The Promiſes believed do not only create a joy in the Soul; filled with peace and joy in believing, Rom. 15.13. but the Precepts obeyed miniſter joy alſo: The ſtatutes of the Lord are right, rejoycing the heart, Pſal. 19.8. So that the good mans joy ariſes from a double ſpring; Faith ſecures his intereſt in the promiſe, and ſo he rejoyces in p. 160hope of the glory of God, Rom. 5.2. Holineſs ſubjects him to the precept, and ſo he rejoyces in his conformity to the will of God. I rejoyced in the way of thy teſtimonies more than in all riches, Pſal. 119.14. This is a joy appropriated to the Children of God; none partake of this oyl of gladneſs, but they who have the oyl of grace in their veſſels. Diſobedient ſinners are ſtrangers to this joy, Prov. 14.10. Theirs is a joy ariſing either out of periſhing comforts, the joy of corn and wine and oyl, Pſal. 4.7. or which is worſe, out of ſinful acts and objects: Who rejoyce to do evil, Prov. 2.14. Now this is a poor, weak, unfruitful joy; it wets the mouth, but cannot warm the heart: In the midst of laughter the heart is ſorrowful, Prov. 14.13. It is rather revelling than rejoycing, and therefore the Wiſe-man calls it mad mirth: I have ſaid of laughter it is mad, and of mirth what doth it? Eccleſ. 2.2. What ſatisfaction doth it afford? what profit doth it bring with it? Will it eaſe the ſmart of affliction? will it remove the fears and doubts of Conſcience? will it bear us up againſt reproaches? will it help us againſt the fear of death and judgment? If not, then what doth it? it emaſculates the ſpirits, diſcompoſes the judgment, diſplaces reaſon, feeds the ſenſes, and ſtarves the Soul: and the end of that mirth is heavineſs, Prov. 14.13.

So that carnal joy is but a cold armful, as one ſaith of a bad wife**foreign. Apud Sophocl. in Antig.. Like Adonijah's feaſt (1 Kings 1.9, 49.) that began in mirth, p. 161but ended in fear;2 Sam. 13.26, 82.2 Sam 13:262 Sam 13:82 or like Amnon's entertainment at Abſolom's ſheep-ſhearing, who met with death at the banquet. Solomon compares it to the crackling of thorns under a pot, Eccleſ. 7.6. where there is much noiſe, but little fire; much light, but little heat, and ſoon extinct. As Comets make a great blaze, but when their exhaled matter is ſpent, they end in a peſtilent vapor. Such is the ſinners joy, ſoon lighted and ſoon waſted; when his candle is put out (as it quickly will be) it leaves a ſtink behind. Wo to you that laugh now, for ye ſhall mourn, Luke 6.25. The ſinner purchaſes his joy with guilt and ſhame, poſſeſſes it with an accuſing vexing Conſcience, and at laſt it is extinguiſhed, if not in preſent terrors, yet to be ſure in eternal torments.

But the joy of obedience and holy walking is another thing; it is a ſpiritual and heavenly joy, wrought by a ſpiritual power, drawn out by ſpiritual arguments, fixed upon a ſpiritual object, and ſerves to ſpiritual ends and uſes, to give check to worldly luſts, to extinguiſh ſenſual appetite, and abate the reliſh of carnal pleaſures, to ſupport under loſſes, wants, reproaches; to fence againſt the quarrels of Conſcience, to arm us againſt the fear of death and damnation. In all theſe things the joy of the Lord is the good mans ſtrength, Nehem. 8.10. and therefore it is called ſtrong conſolation, Heb. 6.18. foreign, prevailing conſolation. It is prevalent againſt all oppoſition, both from corruption within, p. 162and temptation without. It gives relief againſt all fears, doubts, and troubles; either it prevents them, or prevents the miſchief of them, by ſupporting the Soul under them. This is ſuch a good, that as no good can match it, ſo no evil can over-match it. A heart full of grace, and a conſcience full of comfort, makes a man ſit either for doing or ſuffering; it makes him inſuperable under durances, and unſatisfiable in duties; for that hereby every croſs becomes tolerable and light, and every command delectable and ſweet.

5. Is that profitable that at once ſerves our temporal, our ſpiritual, and our eternal intereſt and advantage? This Religion doth.

Firſt, It ſerves our temporal intereſt. Seek ye firſt the kingdom of God and his righteouſneſs, and all theſe things ſhall be added to you, Mat. 6.33. In the Chriſtians Charter the World is put in as well as Heaven, and things preſent, as well as things to come, 1 Cor. 3.21, 22. It is ſaid of Wiſdom (that is Chriſt) Length of days is in her right hand, and in her left hand riches and honour, Prov. 3.16. And what doth Chriſt do with theſe bleſſings in his hand, but beſtow them upon thoſe that keep his precepts with their whole heart? And therefore the ſame thing is ſaid of obedience, v. 1, 2. Let thine heart keep my commandments, for length of days, and long life, and peace (which comprehends all the reſt) ſhall they add unto thee. Pray mind, they are in the hand of Chriſt, (for the Father hath put all things into his hand) and yet they are handed-out p. 163by the Commandments. How is that? why thus: Obedience to the commands qualifies us to receive the bleſſings of the Promiſe, and then Chriſt hands out to us the promiſed bleſſings. Unleſs theſe things were in the hand of Chriſt, obedience would never add them to us; and unleſs we are found in the way of obedience, Chriſt will never beſtow them upon us; for we have no claim. It is Godlineſs that hath the promiſe of this life; and ſo it ſerves our temporal intereſt. Though the temporal rewards of godlineſs muſt be expected with much ſubmiſſion; yet, ſo far as they are good for us, they are as much ſecured to us as Heaven and Glory. He will give grace and glory, and no good thing will he withhold from them that walk uprightly, Pſal. 84.11.

Secondly, Godlineſs ſerves our ſpiritual intereſt, and that is the thing we are chiefly to mind; the Soul is far more than the body, and therefore a spiritual good is to be preferred before a corporal. Religion ſerves our ſpiritual intereſt two ways.

Firſt, It ſecures to us the chief good; that good that is comprehenſively all good, and without which nothing can be good, and that is God. God with all his Attributes, God with all his Treaſures, God with all his Promiſes; if we perform our part of the Covenant, God will not fail of his part: Ye ſhall keep my judgments and do them. And what then? ye ſhall be my people, and I will be your God, Ezek. 36.27, 28.

p. 164Secondly, It ſecures the life of the Soul. And that is more worth than all the world. This Chriſt intimates in that queſtion, Mat. 16.26. What is a man profited, if he ſhall gain the whole world, and loſe his own ſoul? Or what ſhall a man give in exchange for his ſoul? Two things are here intimated.

1. If a man ſhould gain the whole world with the loſs of his Soul, it would be but a loſing bargain.

2. When the Soul is once loſt, nothing in the world can regain or redeem it. And therefore what ſo profitable as Religion, that ſecures the life of the Soul? All the gold in the world can't ſecure the Soul, but grace can. Riches profit not in the day of wrath, but righteouſneſs delivers from death, Prov. 11.4. In the way of righteouſneſs is life, and in the pathway thereof there is no death, Prov. 12.28.

Thirdly, Godlineſs ſerves our eternal intereſt. It tends to an everlaſting bleſſedneſs. And herein the greateſt gain of godlineſs conſiſts, in that it hath the promiſe of the life that is to come, 1 Tim. 4.8. The Soul is immortal, and therefore cannot be ſatisfied with any periſhing good; man that lives for ever muſt have a happineſs that will endure for ever; and there is but one way to ſecure it, and that is by an obedient ſubjection to the Yoke of Chriſt. This is the appointed means to that bleſſed end. Being made free from ſin, and become ſervants to God, ye have your fruit unto holineſs, and the end everlaſting life, Rom. 6.22. God hath not abſolutely promiſed p. 165Salvation and eternal life to any; but he hath annexed it to certain diſpoſitions and qualifications, without which we ſhall never ſhare in the bleſſing promiſed: Bleſſed are the undefiled in the way, who walk in the Law of the Lord, Pſal. 119.1. Bleſſed are the pure in heart, for they ſhall ſee God, Mat. 5.8. So that holineſs and obedience is a neceſſary diſpoſition for eternal bleſſedneſs. For God will render to every man according to his works: To them who by patient continuance in well doing, ſeek for glory, and honour, and immortality, eternal life, Rom. 2.6, 7.

And therefore it plainly appears how profitable a life of godlineſs is, in that it hath ſo direct a tendency to our temporal, to our spiritual, and to our eternal benefit. Why then ſhould any one refuſe to take up the Yoke of Chriſt in his youth?

Sixthly, Is that profitable which will abide by us for ever? which is a durable good? Such grace and holineſs is. As of evils they are the moſt detrimental that are moſt durable, and therefore ſin is the worſt of all evils, becauſe it is durable; though the act of ſin ceaſes, yet it binds an eternal guilt upon the Soul of the wicked, which ſhall never wear off. And beſides, his corrupt nature and vicious diſpoſition, his hatred and enmity to God remain in him for ever. And therefore of all evils ſin is the moſt detrimental.

So in genere boni, that is the moſt beneficial good that will abide by us for ever; and ſuch is grace and holineſs. It ſhall abide in the p. 166Soul for ever; and hence it is called the true riches, Luke 16.11. and durable riches, Prov. 8.18. It may be thy riches lie in houſes, lands, money, ſhips, or the like. Alas theſe are not durable; yet a little while and thy title to all theſe things will be extinguiſhed; but thy grace, thy love to God, thy holineſs, thy conformity to his will, thy obedience, ſhall never be extinguiſhed.

From all that hath been ſaid, the benefit of Religion plainly appears; and that concluſion of the Apoſtle ſtands firm,1 Tim. 4.8.1 Tim 4:8 Godlineſs is profitable to all things. And this is a ſecond branch of the reaſon why every one ſhould take up the Yoke of Chriſt betimes, becauſe it is a good ſo much conducing to our benefit.

As it ſanctifies every condition.

As it is advantageous to a man in all his circumſtances.

As it brings its own reward with it.

As it fills the Soul with ſuch a joy as nothing elſe can.

As it ſerves our temporal, ſpiritual, and eternal intereſt.

As it abides by us for ever. Therefore it is not in vain to ſerve God; it is every way for your benefit to be early Converts; and if ſo, who would not be religious betimes, and take up the Yoke of Chriſt in his youth, ſeeing God is ſuch a rewarder of them that diligently ſeek him?Heb. 11.6.Heb 11:6

Thirdly, Subjection to the Yoke of Chriſt is an honourable good. The Heathens made Honour p. 167the effect of goodneſs, and the Egyptian Hieroglyphick painted it between humility and labour; and the Romans ſo placed their Temples, that he that would go to the Temple of Honour muſt paſs through the Temple of Virtue. Nothing is truly honour to a man but Religion and Vertue. Prov. 22.4. By humility and the fear of the Lord (and that takes in the whole of Religion and obedience) are riches, and honour, and life. And therefore in Scripture good men are called Veſſels of honour, 2 Tim. 2.21. And ſanctification and honour are put together, 1 Theſſ. 4.4. That you ſhould know how to poſſeſs your veſſel in ſanctification and honour. Nothing can be ſo great an honour to a man as Religion and Godlineſs.

1. This makes a man like God. The trueſt reſemblance that man can carry to his Maker is in Holineſs; therefore one ſays Godlineſs is God-likeneſs, it is the image of God in man. Eph. 4.24. That ye put on the new man which after God is created in righteouſneſs and true holineſs. And what greater honour than to reſemble God, eſpecially in that which is the glory of all his perfections, and that is holineſs? His holineſs is his greateſt honour and glory. Who is like thee, O Lord, Exod. 15.11.Exod 15:11among the Gods? who is like thee? glorious in holineſs. For this reaſon ſin is the baſeſt and moſt diſhonourable thing in the world; it blots out the image of God in man. It robs him of his Holineſs, and what is a man without holineſs? Take holineſs from an Angel, and he becomes a Devil: and man without holineſs is like him.

p. 1682. The Word every where puts ſuch a difference and diſtinction between the godly and ungodly as ſpeaks Religion to be very honourable. Good men are called the precious, The precious ſons of Sion, Lam. 4.2. Since thou waſt precious in my ſight thou haſt been honourable, Iſai. 43.4. And evil men are called the vile. Pſal. 15.4. In whoſe eyes a vile perſon is contemned. Dan. 11.21. In his eſtate ſhall ſtand up a vile perſon, i. e. Antiochus. And Jer. 15.19. If thou take forth the precious from the vile. The righteous are called Wheat, and the wicked Chaff, Mat. 3.12. Others, reprobate ſilver; Jer. 6.30. Lam. 4.2.Jer 6:30Lam 4:2theſe, fine gold; others, droſs; theſe, Jewels, Mal. 3.17. they bryars and thorns, theſe a noble Vine. Nay good men are called the excellent of the earth, Pſal. 16.3. Outward ornaments, or Titles of earthly Honour, (which ſet one above another in this world) without the inward ornaments of Grace and Holineſs, are but like the Trappings of a Horſe, or the Chains of Gold about the necks of the Midianites Camels,Judg. 8.26.Judg 8:26 they advance not a man one ſtep above the beaſts that periſh.

3. God himſelf honours ſuch; and he is the fountain of honour: he whom God honours ſhall be honoured indeed. 1 Sam. 2.30. Them that honour me will I honour, Pſal. 91.14, 15. I will ſet him on high, becauſe he hath known my Name— I will be with him in trouble, I will deliver him and honour him.

4. True honour begins in Religion and ends there. When a man begins to owne p. 169and ſerve God, there his honour begins. And when a man caſts off Religion, his honour is loſt. He that deſpiſes me ſhall be lightly eſteemed, 1 Sam. 2.30. Hold that faſt which thou haſt, that no man take thy crown, Rev. 3.11. A Crown is a token of the higheſt honour; and what is the Chriſtians Crown? He hath two Crowns, one preſent, one future; his future Crown is Glory. 1 Pet. 5.4.1 Pet 5:4His preſent Crown is godlineſs and ſincerity in Religion; if he falls from Religion, his Crown falls.

5. In that it is pretended to for by-ends, where nothing of the truth and power of it is. Having a form of godlineſs, but denying the power. What makes men hypocrites but becauſe they would have the honour of Religion, though they have nothing of the truth of it. If a man would increaſe his trade, and draw cuſtom, he pretends Religion. If a man would draw Diſciples after him in broaching any new Opinion, he muſt be very ſtrict, and ſeem very religious; for this gives a reputation to a perſon among the vulgar, that judge by appearances, and ſo promotes the Doctrine. Now if Religion were not a thing of great honour and reputation, men would never pretend to it, that are enemies to the life and virtue of it.

6. It is praiſed by them that love it not. He that fondly hugs vice, will yet commend vertue. The Drunkard will commend ſobriety, he would not have his child or ſervant a drunkard. The Deceiver commends Juſtice; and though he practiſes deceit upon others, p. 170he himſelf would not be ſerved ſo. He loves to buy by juſt weights and meaſures, though he ſells by falſe ones. The Adulterer loves a chaſt wife, and the filthy Strumpet would have her husband true to her bed, though ſhe be falſe to his.

7. It puts honour upon a man in death. The righteous ſhall be had in everlaſting remembrance, Pſal. 112.6. The memory of the juſt is bleſſed, but the name of the wicked ſhall rot, Prov. 10.7. No man dyes in the bed of honour but he that perſeveres in the ways of God whiles he lives,Rom. 14.8.Rom 14:8 and dyes to the Lord when he dyes.

8. Chriſt will put honour upon him at laſt. When the wicked ſhall be caſt out with ſhame and everlaſting contempt from the glorious preſence of God with a go ye curſed, then ſhall the righteous be honoured with a come ye bleſſed of my Father, &c. And ſhall ſhine body and ſoul with the glory of Chriſt for ever.

O what an honour is it to be godly. Let no man be aſhamed of Chriſt and his Yoke. What though Religion is ſcoffed at in the world, it is only by them that know nothing of it, and ſo are not fit to judge. The Moon is never the leſs bright becauſe the dogs bark at it. It is ſin that is the reproachful thing. Prov. 14.34. Sin is a reproach to any people. It is a diſhonour, Prov. 6.33. It is a ſhame, Leſt he walked naked, and they ſee his ſhame, Rev. 16.15. Sin is not a thing of good report; is it any reputation to a man to be a drunkard? unclean? proud? covetous? profane? p. 171Oh no. Sin hath an ill name in the world, among all, even ſinners themſelves, unleſs it be among the vileſt Torys and Debauchees; and it becomes the more odious by their eſteem and character. If there be any honour in ſin, why do men hide it? Why doth it ſeek corners and the covers of darkneſs? They that are drunk are drunk in the night, 1 Theſſ. 5.7. The eye of the adulterer waits for the twilight, ſaying, No eye ſhall ſee me, and diſguiſes his face— The morning is to them as the ſhadow of death, if one know them they are in the terrors of the ſhadow of death. Job 24.15, 17. And Solomon ſays of the young man void of underſtanding, that he goes to the harlots houſe, In the twilight, in the evening, in the black and dark night, Prov. 7.7, 8, 9. And why is not ſin owned by its own name among its ſervants and abetters? But it muſt be painted with vertues colours, to render it taking. This ſpeaks it deformed and ugly in it ſelf.

Covetouſneſs is condemned of all, I but frugality is a lovely thing: and therefore griping, and carking, and caring, and pinching, is not covetouſneſs, but frugality. A proud perſon is contemned of all. I but neatneſs and decency is lovely, therefore ſhe is not proud, but only loves to be neat and gent. To be a drunkard is a beaſtly thing, therefore it muſt not be looked on as drunkenneſs, but good fellowſhip, and a free uſe of the creature. Sin dares not be known by irs own name, nor appear in its own complexion; this argues p. 172it to be a baſe and diſhonourable thing. And needs it muſt, for what honour can there be in ſin that diſhonours God? Can that bring honour to a creature that brings the greateſt diſhonour to his Maker? He that expects honour from ſin may as well expect to make himſelf ſweet by lying in a Jakes. Can that bring honour to a man that blinds his mind, beſots his reaſon, degrades him below himſelf, and renders him a beaſt? Eccleſ. 3.18. That they might ſee that they themſelves are beaſts. Can that be honour to a man that defiles his Conſcience, ſeparates him from God, and at laſt damns his Soul? Ah what a baſe, ſhameful, diſhonourable thing is ſin!

Now all this ſets off the honour of Religion, for that is contrary to ſin. Young men! would you get a good name in the world at your firſt ſetting out? Would you have credit and repute abroad? Would you be honoured of men, of good men, nay of God himſelf? Why the only way is to be ſober, temperate to your ſelves, juſt, righteous, merciful, good among men, devout, humble, holy and obedient to God. There needs no other excellency in the world to give honour and reputation to a man, than Religion in the power and practice of it. What Diogenes ſaid of Vertue is moſt true of Religion, it makes poor men wealthy, old men happy, and young men honourable.

And this is a third branch of the reaſon why every man ſhould take up the Yoke of Chriſt in his youth, it is good, as being honourable. p. 173It ſhall bring thee to honour when thou dost embrace it, Prov. 4.8.

Fourthly, Subjection to the Yoke of Chriſt is a pleaſant good. Every man is drawn by pleaſure and delight, eſpecially young ones. And therefore as Satan makes pleaſure the bait of ſin, ſo the Holy Ghoſt makes it the motive to godlineſs.foreign. Her ways are ways of pleaſantneſs, Prov. 3.17. The great objection againſt Religion is, the ſeverity of its precepts, and thereby the unpleaſantneſs of its paths; the life of Chriſtianity is looked on as a ſour and uncomfortable life; whereas there is nothing in it but what is pleaſant and ſweet, eaſie and light. And under theſe properties Chriſt commends it to us, Mat. 11.29. Take my yoke upon you, I but it is a heavy Yoke, and his Commands an intolerable burden. Now Chriſt ſeems to obviate ſuch an objection as this in the next verſe, for my yoke is eaſie, and my burden is light, v. 30. And the Apoſtle tells us, His commandments are not grievous, 1 John 5.3. Not grievous in themſelves, nor grievous to them that love him; if they are grievous to any, it is to them to whom ſin was never grievous, whoſe hearts are ſo poſſeſſed by luſt, that the Precept hath no place; it is a hard heart that makes duty hard, and the love of ſin that makes obedience a burden. That I may make this a forcible Argument to draw young ones to take up Chriſts Yoke, I ſhall make this out, That ſubjection to God is matter of pleaſure. The whole of that task and duty which the p. 174Goſpel requires of us is eaſie and delightful. This I ſhall endeavour to make out three ways.

1. Poſitively.

2. Comparatively.

3. By a Collation of Inſtances.

1. Poſitively. And there are three things to be conſidered, which will make out the Yoke of Chriſt to be truly pleaſant and delightful.

First, The matter of his ſervice. What doth the Lord require of us, but to fear the Lord, and truſt in him, as David ſums it up, Pſal. 115.11. In Solomons phraſe it is, Fear the Lord, and depart from evil, Prov. 3.7. Our Lord Chriſt ſums up all in one word, Love. Matt. 22.36, 37, 38, 39. Luk. 1.75.Matt 22:36Matt 22:37Matt 22:38Matt 22:39Luke 1:75Love to God and our Neighbour; this is the fulfilling of the whole Law. Zachary compriſes all in two heads; Holineſs and Righteouſneſs. Micah ranks all under three heads; To do juſtly, Mic. 6.8.Mic 6:8to love mercy, to walk humbly with God. The Apoſtles three Adverbs ſtate the matter more diſtinctly; living ſoberly, righteouſly and godly. Tit. 2.11, 12.Titus 2:11Titus 2:12The grace of God (viz. the Goſpel) that brings ſalvation hath appeared to all men, teaching us, that denying ungodlineſs and worldly luſts, we ſhould live ſoberly, righteouſly, and godly in this preſent world. Sobriety doth right to a mans ſelf, Righteouſneſs doth right to his Neighbour, Godlineſs doth right to his Maker. So that theſe three make up Chriſts Yoke. They compriſe the whole of a Chriſtians duty, and what unpleaſantneſs is there in any of theſe duties? Conſider them diſtinctly.

p. 175What truer pleaſure than in Sobriety, which way ſoever it acts?

If it acts to moderate the judgment in Opinions concerning Religion; to keep it from being carried away with abounding and prevailing Errors; this muſt needs be ſweet and pleaſant, if the miſchievous nature and conſequences of Error be but a little conſidered. As it defiles the Judgment; obſtructs Communion with God; gratifies Satan; fills with pride, ſelf-conceit, contempt of others, ſtrife and variance; racks and tortures the Brain to maintain and defend it. For if one Errour be eſpouſed many will follow; and he that maintains one, is bound to maintain all that depend upon it.

If it acts to bound the appetite in meats and drinks; it affords a great pleaſure therein. For no man injoys the creature with that delight and ſweetneſs as he that injoys it without exceſs. But who can expreſs the miſchiefs and maladies of gluttony and drunkenneſs, the pains and diſeaſes they breed in the body, and the pangs and wounds they cauſe in the Soul?

If it acts to moderate the affections in the ſeeking and injoying the things of this life; this muſt needs be a great pleaſure and eaſe; as it frees the Soul from many anxious thoughts; many vexing cares; many ſnares and temptations;1 Tim. 6.9, 10.1 Tim 6:91 Tim 6:10 many fooliſh and hurtful luſts which drown men in deſtruction and perdition; and pierce them through with many ſorrows. So that ſobriety is a great pleaſure as it is the cure p. 176of ſpiritual giddineſs, the bar of intemperance, the bridle of appetite, the check of inordinate affections, and the fence and guard of wiſdom**foreign quaſi foreign..

Next conſider the duty of Righteouſneſs, as it reſpects our Neighbour; and how pleaſant and delightful is the practice of it! to be juſt in our dealings, faithful in our truſt, merciful to the poor, true in our teſtimony, loving to all, always exemplifying in our practice that golden Rule of Chriſt,Mat. 7.12.Matt 7:12 Doing to others as we would that they ſhould do to us, Oh how ſweet and pleaſant muſt this be.

But is there that pleaſure in Unrighteouſneſs? no, but the contrary. Who can reckon up the clamours it cauſes without and within? Who can number the troubles of ſtrife and variance? How great is the pain of malice and envy! What torments and horrours do blood and murder fill the Soul with! Add to this, that while unrighteouſneſs is the bane of converſation, which turns the world into a den of ſavage beaſts, where one devours another; righteouſneſs is the bond of humane Society, which conſults glory to God, honour to Religion, quietneſs to Conſcience, and happineſs to Mankind.

And the ſame may be ſaid of Godlineſs; there can be nothing ſo truly pleaſant and ſweet. Look upon the knowledge of God in Chriſt, and how pleaſant is that! The Scripture calls it life eternal. Joh. 17.3.John 17:3One part of the pleaſure of Heaven conſiſts in knowing God, and therefore this light muſt needs be ſweet p. 177here. And if it be ſweet to know him; how ſweet is it to be united to him? And that whether ye conſider the miſery of a ſtate of diſtance and enmity,Heb. 12.29.Heb 12:29 in which God is a conſuming fire, and we as briars and thorns: and this is the ſtate of every man by nature,Eph. 2.12.Eph 2:12 without God in the world.

Or whether you conſider the objects to which all are united that are not in union to God. Their union is with their corruptions; they are in Covenant with ſin; their Souls are glewed to their luſts; ſome to pride, ſome to covetouſneſs, ſome to uncleanneſs; and how tranſcendently ſweeter muſt the pleaſure of union to God be than this!

Or whether ye conſider the nature of this union, as it is ſpiritual and indiſſoluble. It is a ſpiritual union; and therefore the pleaſure of it is ſpiritual; it is not to be ſeen, nor felt, nor taſted by common ſenſes, and therefore the natural man is ſo far from receiving it,1 Cor. 2.14. Prov. 24.7. 1 Cor. 1.18.1 Cor 2:14Prov 24:71 Cor 1:18 that he ſcoffs at, and derides it. Such wiſdom is too high for a fool, and therefore it is to him fooliſhneſs; but the more ſpiritual and ſublime, the greater muſt the pleaſure of it be to the Heaven-born Soul. It is an inſeparable union, which can never be diſſolved; nothing can break it. Death it ſelf, which can untye all other unions, that of friend and friend; that of man and wife; that of body and ſoul, which of all is the neareſt; yet it cannot r…ch to diſſolve this; though the Soul and the body part, yet God and the Believer p. 178part not, neither as to body nor Soul; for while the Soul is hereby taken up into a full communion, the body is not left alone in the grave:Rom. 8.38, 39.Rom 8:38Rom 8:39 Death cannot ſeparate from the love of God in Christ. Therefore ye read of the dead in Chriſt, 1 Theſſ. 4.16. Mark it, dead; and yet in Chriſt, though Dead. This is meant of the body, for the ſpirit dies not. The body is in union to God when rotting in the duſt: therefore it is ſaid to ſleep in Jeſus. 1 Theſſ. 4.14.1 Thess 4:14O how ſweet muſt union to God be upon this account, that it is indiſſoluble; though it had a beginning, it ſhall never have an end.

Or whether ye look to the many and great bleſſings which flow from this union to God. Such as pardon of ſin, the grace of Adoption; the indwelling of the Spirit; a participation of all Grace; a title to all the Promiſes and bleſſings of the Goſpel. Oh how pleaſant and ſweet muſt theſe things needs make out union to God to be.

And where there is this union to God, how delightful and ſweet muſt all worſhip and ſervice, and all obedience to his commands be. For by virtue of this union to God the Believer derives ſuch power and ſtrength from him, as makes every duty not only poſſible, but pleaſant.

And where a man is much in obedience he is much in communion; and much communion with God brings in much comfort; and much comfort makes the life ſweet and pleaſant. Therefore no life to the life of godlineſs. Is there pleaſure in living in Heaven? p. 179Why a life of godlineſs is a converſation in Heaven, our converſation is in heaven, Phil. 3.20. Hath God pleaſure in his own life? why godlineſs is the life of God. Eph. 4.18.Eph 4:18As Holineſs is the Divine nature; 2 Pet. 1.4.2 Pet 1:4ſo the acting of Holineſs is the Divine life: Now as the life of God, being the higheſt life, muſt neceſſarily be filled up with the higheſt pleaſures and delights; ſo a Believer partaking of the life of God, which is of all the higheſt, muſt proportionably partake of the pleaſures of God, which are of all the greateſt. And thus you have the firſt conſideration which makes the Yoke of Chriſt pleaſant; and that is, the matter of his ſervice.

Secondly, Conſider the ſtate in which this ſervice is commanded, and this Yoke injoyned to be put on; and that is a ſtate of regeneracy and renovation. Without this, obedience is not only difficult, but impoſſible. The proud neck of nature cannot bow to the Yoke of Chriſt.Luke 19.14. Mat. 12.33.Luke 19:14Matt 12:33 We will not that this man rule over us. The tree muſt be good before the fruit can be good. Good works don't make a man good; they prove his ſtate to be good, but they do not make it good; that is God's work. Hence that in Ezek 36.26, 27. A new heart will I give you, and a new ſpirit will I put within you, and I will take away the ſtony heart out of your fleſh, and I will give you an heart of fleſh, and I will put my Spirit within you, and cauſe you to walk in my ſtatutes, and ye ſhall keep my judgments and do them. So that it is firſt a new heart and a new ſpirit, and then p. 180a new life: firſt a good tree, and then good fruit: firſt ſpiritual habits, and then spiritual acts. In Creation every creature is fitted and furniſhed with ſuch faculties and powers as are ſuitable to thoſe actions which are proper to its nature. So it is in the new Creation: We are his workmanſhip created in Chriſt Jeſus unto good works, Eph. 2.10. Firſt a new creation, and then a new converſation; and this makes Duty a delight.

Things are eaſie or unpleaſant according to the inclination and poiſe of our ſpirits. All pleaſure and delight in doing ariſes from a ſuitableneſs between the heart and the work; if there be Precepts upon us and a defect of Principles within us, much may be done, but there can be little pleaſure in doing. A ſick man may eat and drink as a healthful man doth, but he hath no pleaſure in it; all things are ſavourleſs and againſt ſtomach; he hath no delight in it. But it is for other ends, that nature may be ſupported, and life preſerved; he can't live without taking ſomething. But a man of a ſound body and healthful temper acts not only his judgment in eating, but his pleaſure and delight, his appetite is ſtirred up by the ſweetneſs that he taſtes in it. So it is with a regenerate man; ſweetneſs becomes a motive to obedience, and duty is drawn forth by delight. I delight to do thy will, O my God. And mark whence this delight ſprings: Thy Law is within my heart, Pſal. 40.8. The Law was not only his Command, but his nature; God p. 181writes his Law in the Word, and ſo it becomes our rule; but when he writes it in our hearts, then it becomes our nature. And this is it that makes obedience ſweet and pleaſant, becauſe it is now natural. There is an inward Principle ſuited to the outward Precept.

Thirdly, Conſider the pleaſures with which this ſervice is attended: It is not more natural for ſin to bring forth ſorrow and trouble, than for Religion to afford pleaſure and ſweetneſs.

It denies no lawful pleaſure which others injoy.

It affords pleaſures which others cannot injoy.

Firſt, It denies no lawful pleaſures which others injoy; doth the ſinner take pleaſure in the creature? So doth the good man more truly; for Religion moderates the affections and teaches the right uſe of the creature, and thereby heightens the pleaſure of the injoyment, it curbs and reſtrains our exceſſes; and moderated affections make our fruition the more ſweet; becauſe hereby ſin is excluded which imbitters the injoyment. There is no pleaſure which a wicked man ſins in injoying, but a good man may injoy without ſin; and where there is leaſt ſin there is moſt ſweetneſs.

Nay farther, Religion spiritualizeth the injoyment; and thereby a good man hath more ſweetneſs in the creature than any other can have; as the Bee hath more delight in the flower than other creatures can; becauſe p. 182they have only the ſweetneſs of the ſcent, but the Bee hath the ſweetneſs of the honey with the ſcent. Natural man hath only a natural ſweetneſs; but the ſpiritual man hath a spiritual ſweetneſs with the natural, and ſo injoys a higher pleaſure in the creature than any natural man can.

Secondly, Religion hath its peculiar pleaſures which none but good men can partake of. It gives pleaſure and delight in God, when the creature affords none. The ſenſual man is beholden to the Fig-tree, and the Vine, and the Olive; to the Field, the Fold, and the Stall; if theſe fail, his comfort fails. But the good man hath a never-ſailing Spring of delight when all theſe ſtreams are cut off. Although the fig-tree ſhall not bloſſom, neither ſhall fruit be in the vines, the labour of the olive ſhall ſail, and the fields ſhall yield no meat, the flock ſhall be cut off from the fold, and there ſhall be no herd in the ſtalls. Here are all his ſtreams cut off; now where is his never-failing Spring? why it is in God. Yet I will rejoyce in the Lord, I will joy in the God of my ſalvation, Habak. 3.17, 18.

No delight ſo ſweet as delight in God. The dim light of Moon and Stars are a comfortable miniſtry in a dark night, and we are glad to walk by the light of them; but when once the light of the Sun breaks out, who regards the Moon or Stars then? Creature-comforts are pleaſant things to a ſenſual Spirit that knows no better injoyment; but when once God diſcovers himſelf to the Soul, and ſheds p. 183abroad his love in the heart, Rom. 5.5.Rom 5:5what poor things are theſe then?

The pleaſure of walking with God, and the pleaſure of a witneſſing Conſcience, (without naming any more) outvie all the pleaſures in the World for ſweetneſs and delight. And theſe are peculiar to Religion and a life of godlineſs;Prov. 14.10.Prov 14:10 no ſtranger intermeddles with this joy.

1. In Religion and the practice of Godlineſs a good man walks with God. There is a twofold walking with God, and both exceeding ſweet.

In Holineſs and Obedience.

In Comfort and Experience.

First, There is a walking with God in Comfort and Experience; and this conſiſts in ſenſible communion and fellowſhip with God. This is that our Lord Chriſt injoyed much of: John 16.32. I am not alone, becauſe the Father is with me. He had much of it in that Voice from Heaven, Mat. 3.17. This is my beloved Son in whom I am well pleaſed. He had much of it in the Transfiguration, Mat. 17.2. He was transfigured before them; this imports a wonderful letting forth of the glory of God upon him, and ſo ſpeaks an high degree of communion.Exod. 34.29.Exod 34:29 Moſes had a great meaſure of this transfiguring communion in the Mount when his face ſhone; and Paul, when he ſays he cannot tell whether he was in the body or out of the body; 2 Cor. 12.3, 4.2 Cor 12:32 Cor 12:4but ſpeaks as though he had been really in Heaven. Theſe are extraordinary manifeſtations of God which are fitted only p. 184to ſpecial ſeaſons; and though they are exceeding ſweet, and fill the Soul with great tranſports of joy; yet they are not deſigned for continuance, nor alotted to many.

But there is a more ordinary communion with God which every good man may lay claim to: The Apoſtle John ſpeaks of it as the undoubted priviledge of every Believer, 1 Joh. 1.3. Truly our fellowſhip is with the Father, and with his Son Jeſus Chriſt. And Chriſt promiſes it to all that obey his Commands: John 14.21. He that hath my commandments and keepeth them loveth me, and he that loveth me ſhall be loved of my Father, and I will love him and will manifeſt my ſelf to him. And v. 23. We will come unto him and make our abode with him. Theſe expreſſions import a ſpecial preſence of God, and peculiar emanations of his love, filling the Soul with ſuch a ſweetneſs and delight as none elſe can experience. Hence that of Judas (not Iſcariot) to Chriſt, in v. 22. Lord, how is it that thou wilt manifest thy ſelf to us and not to the world?

This is a comfort the world knows nothing of Indeed a Believer himſelf hath no ſecurity of injoying it always. As one Believer injoys it more than another; and the ſame Believer injoys it more at one time than another; ſo ſometimes he injoys it not. God never promiſed to any man ſuch a vouchſafement of his comſorting preſence as ſhould know no interruption; for if ſo, then God would leave himſelf without a liberty to ſhew his diſlike of ſin. That promiſe, Heb. 13.5. I p. 185will never leave thee nor forſake thee, ſecures to a Believer the duration of his union, but not of his communion; it intitles him to the certainty of his preſence, and care of his Providence; but not to the light of his countenance. It makes over to him the conſtant ſupports of his Power and Grace, but not always the actual poſſeſſion of joy and comfort.

Secondly, There is a walking with God in Holineſs and Obedience: Thus it is ſaid Enoch walked with God three hundred years, Gen. 5.22. that is, by an holy conformity to his will *. To live to the will of God; loving what God loves; hating what God hates; doing what God commands; this is the higheſt kind of walking and communion with God; for it is a communion with him in his own nature, which is holineſs. Now thus every good man walks with God, and hath a daily communion with him, ſo far as holineſs is in exerciſe.

How often may we hear the Children of God complaining of the want of communion with God! this ariſes from a miſtake of the thing. They judge of fellowſhip by ſenſible fruitions; and of communion by comfort. So much as God gives out of the comfort of his preſence, and the light of his face, ſo much communion they partake of. And where this is not injoyed, there all communion is denied. Whereas communion with God may be maintained and yet preſent comfort may be left out. Though they cannot walk p. 186by the light of his countenance, yet they may walk by the light of his counſels. So did Job (Chap. 23.8, 9, 10, 11, 12.) Behold I go forward, but he is not there; backward, but I cannot perceive him; on the left hand where he doth work, but I can't behold him; he hides himſelf on the right hand, that I cannot ſee him. But he knows the way that I take,—my foot hath held his ſteps, his way have I kept and not declined. Neither have I gone back from the commandment of his lips. Here you may ſee Job walking with God, when at the ſame time he cannot find him. He walketh by the light of his will revealed, when he can't walk by the light of his face diſcovered; and ſo hath a communion with him in his counſels, though not in the light of his countenance. And this makes the Yoke of obedience pleaſant, it is a walking with God; you have hereby communion with him in his Holineſs, when you want the comforts of his preſence; and this makes your way ſweet, though God doth not ſhine upon your path. This I take to be the meaning of that of David, Pſal. 112.4. Ʋnto the upright there ariſeth light in darkneſs. Holineſs yields a ſweetneſs and comfort, when it may be the light of Gods face yields none.

2. Godlineſs is attended with the pleaſure of a witneſſing Conſcience. He that follows its guidance ſhall never want its witneſs. God leads man by a twofold guide; the Word and Conſcience; the Word without, and Conſcience within; the Word is a light to us, and p. 187Conſcience is a light in us; the Word directs the Conſcience, and Conſcience directs the converſation. And he that follows the guidance of Conſcience as it is guided by the Word, ſhall never want a witneſs to the goodneſs of his ſtate and heart. He that oppoſes and violences Conſcience, ſhall find it witneſſing against him; but he that is guided by it, ſhall have it a witneſs for him. As the Spirit of God is firſt a Counſeller, and then a Comforter; ſo Conſcience is firſt a guide, and then a witneſs.

And what greater pleaſure than the witneſs of a mans Conſcience to the goodneſs of his converſation? As a condemning Conſcience is the greateſt torment, as being a degree of Hell; ſo a witneſſing Conſcience is the greateſt comfort as being a firſt-fruits of the joy of Heaven. Our rejoycing is this, the teſtimony of our conſcience, that in ſimplicity and godly ſincerity, not with fleſhly wiſdom, but by the grace of God, we have had our converſation in the world, 2 Cor. 1.12. A witneſſing Conſcience brings with it an unſpeakable ſweetneſs and comfort. As for inſtance.

Firſt, What is it that ſatisfies a man when nothing elſe can? it is the witneſs of his Conſcience. A good man is ſatisfied from himſelf, Prov. 14.14.

Secondly, What is it that gives confidence and boldneſs towards God? it is a witneſſing Conſcience. 1 John 3.21. If our hearts condemn us not, then have we confidence towards God: foreign, we have boldneſs; ſo p. 188the word is rendred in Heb. 10.19. Having, brethren, boldneſs to enter into the holieſt by the blood of Jeſus.

A good man hath a threefold boldneſs and confidence from a witneſſing Conſcience.

1. A boldneſs in Prayer, Let us come boldly to the throne of grace, Heb. 4.16. There are three things which together cauſe this boldneſs.

Firſt, The Throne God is upon, to whom we make our requeſts: viz. a Throne of Grace and Mercy; Let us come boldly to the throne of grace, Heb. 4.16.

Secondly, The advantage we have by Jeſus Chriſt at the right hand of God; Who ever lives to make interceſſion for us, Heb. 7.15.

Thirdly, The help of the Spirit; whereby we are inabled to call him Father; and who makes interceſſion in us, Rom. 8.15, 26.

2. Boldneſs and confidence in the midſt of all dangers: He ſhall not be afraid of evil tidings, Pſal. 112.7. Though I walk through the valley of the ſhadow of death, yet will I fear no evil, Pſal. 23.4. The righteous is bold as a lion, Prov. 28.1.

3. Boldneſs and confidence in the day of Judgment: 1 John 4.17. That we may have boldneſs in the day of judgment. And how ſweet muſt this be, to dye and go to the Bar of God, confidently aſſured of the goodneſs of our caſe.

Thirdly, What is that which comforts and ſupports a man when all elſe (it may be) witneſs againſt him? It is a witneſſing Conſcience.

p. 189Sometimes men may witneſs againſt him, and falſly charge him, as in Jobs caſe; yet then Conſcience ſupports him; in the teſtimony whereof he can appeal to God, as in Chap. 10.7. Thou knoweſt that I am not wicked.

Sometimes God ſeems to witneſs againſt him, Thou writeſt bitter things against me, Job 10.17.Job 10:17Job 13.26. Yet then to the upright there ariſes light in darkneſs, Pſal. 112.4.

Sometimes Satan witneſſeth againſt a man; accuſes him of hypocriſie and unſoundneſs of heart in the ways of God, as he did Job of ſerving God for by-ends, Job 1.9, 10. yet then Conſcience ſupports him, as it did good Hezekiah, in the teſtimony whereof he appeals to God, Remember, Lord, Iſai. 38.3.Isa 38:3how I have walked before thee with an upright heart.

Fourthly, What is that which fills the Soul with peace and joy when troubles and diſtreſſes are upon us? it is the witneſs of Conſcience. This made Paul and Silas ſing in the Stocks. This made the Martyrs triumph in the midſt of the flames. As ſorrowful, yet always rejoycing, 2 Cor. 6.10. O what a ſweet thing is a witneſſing Conſcience! it fills a man with the richeſt and the moſt laſting peace.

1. With the richeſt peace; and therefore it is called the Peace of God: Phil. 4.7. The peace of God which paſſeth all underſtanding ſhall keep your hearts and minds through faith in Chriſt Jeſus. That this is the peace of Conſcience is evident, in that it is ſaid to keep the heart p. 190and mind. And it is called the Peace of God.

Firſt, Becauſe of the greatneſs and excellency of it; according to that Hebraiſm whereby things great and excellent are intitled to God.Pſal. 36.6.Ps 36:6 As the mountains of God, the Cedars of God, Pſal. 80.10.Ps 80:10the increaſe of God, Col. 2.19, &c.

Secondly, Becauſe he gives it. When he gives peace, who can make trouble? Job 34.29. All the world cannot give peace to a troubled Conſcience.Eccleſ. 10.19.Eccl 10:19 Solomon ſays, Money anſwers all things. But it can never anſwer the doubts and diſtreſſes of Conſcience. It is God that ſpeaks peace there, Pſal. 85.8.

Thirdly, To diſtinguiſh it from the worlds peace, which is a carnal peace, an outward peace, a falſe peace; but the peace God gives is a true peace, an inward and ſpiritual peace, John 14.27.

2. It fills a man with the moſt laſting peace: Therefore Solomon calls it a continual feaſt, Prov. 15.15. Not a feaſt for a day, as Nabals was;Judg. 14.12.Judg 14:12 nor for ſeven days, as Samſons was; nor for an hundred and eighty days, as that of Ahaſuerus was;Eſth. 1.4.Esth 1:4 but a continual feaſt, without intermiſſion and without end. A Heathen could ſay, foreign, A good man is always feaſting, he hath the continual entertainment and delight of a quiet Conſcīence. He may meet with many troubles and ſorrows and afflictions, but his peace and joy ſhall out-live them all. His eſtate may be waſted, his name reproached, his body burned, but his peace and joy cannot p. 191be touched. It lyes out of the world's reach. It is from Heaven, and will abide in the Soul till it be conſummated by the teſtimony of Chriſt in that heart-raviſhing Sentence, Well done good and faithful ſervant, Mat. 25.21.Matt 25:21enter thou into the joy of thy Lord.

Thus ſubjection and obedience to the Yoke of Chriſt appears to be a pleaſant good, whether ye look to the matter of his ſervice, or to the ſtate in which this ſervice is commanded, or to the ſweetneſs with which it is attended. And thus you have the truth of it made out poſitively.

Secondly, That the Yoke of Chriſt is matter of pleaſure and delight, may be made out comparatively.

1. Compare it with the Yoke of the Law, either Ceremonial or Moral.

First, Compare it with the Yoke of the Ceremonial Law, and Chriſts Yoke is much eaſier than that. And this will appear,

If you look to the obſervances and impoſitions of one and the other. How numerous and chargeable were the obſervances of that Law; how many and how coſtly were their Sacrifices.

Some were gratulatory; appointed to expreſs their grateful ſenſe of mercies received: theſe you read of Lev. 7.12, &c.

Some were expiatory; theſe were appointed to atone for ſin, to pacifie Gods anger, to remove guilt, and divert judgment; and how many and various were they. Some were to be of the herd, as oxen and heiſers; ſome p. 192of the flock, as ſheep and lambs, goats and kids. Some of fowl, as turtle-doves and pigeons. Some were to be of what grew out of the earth, as corn and wine, oyl and spices. And of theſe, ſome were burnt-offerings; ſome meat-offerings; ſome ſin-offerings; ſome treſpaſs-offerings. And ſome of them were to be offered but once a year; Levit. 16. Exod. 12. Levit. 23.16. Numb. 29.12. Numb. 28.11. Num. 28.9. Num. 28.3, 4, 5.Lev 16Exod 12Lev 23:16Num 29:12Num 28:11Num 28:9Num 28:3Num 28:4Num 28:5ſome at their ſolemn Feaſts, as the Paſſover, Pentecoſt, and the Feaſt of Tabernacles. Some every New-moon; ſome every Sabbath day; ſome were to be offered every day, and that both morning and evening, as the daily Sacrifice, and ſome according to ſpecial occaſions, which were very many; for if any man did but touch an unclean thing, he muſt come and offer a Sacrifice.

From all which numerous obſervances that Yoke of Moſes muſt needs be very burdenſom; if we now were for every ſin to offer a Bullock or a Lamb, what a burden ſhould we account it: if Conſcience did not make ſin a burden, the charge and expence would; and ſo it did to the Jews, therefore it is called a Yoke, and that a heavy one, Acts 15.10. A yoke which neither our fathers nor we were able to bear. In calling theſe things a yoke too heavy to be born, it ſhews their obſervance of them was more becauſe God commanded them, than becauſe of any intrinſecal good that was in them. They bore the Yoke till God took it off, but it was a very heavy Yoke.

But the Yoke of Chriſt is eaſie on this account; his commands are few and facil; not burdenſom, p. 193but beneficial; as really our priviledge as our duty. And therefore the Apoſtle Paul comparing the ſtate of the Church then, with what it is under the Goſpel, calls it Bondage, Gal. 4.3. when we were children, we were in bondage under the elements of the world: By the Elements of the world the carnal Sacrifices and Ceremonies of the Law are intended, by which, as by firſt rudiments, God did then inſtruct the Church in its minority. And accordingly he calls the ſtate of the Goſpel-Church a ſtate of freedom. Gal. 5.1. Stand faſt in the liberty wherewith Chriſt hath made us free, and be not intangled again with the yoke of bondage.

O how ſweet and eaſie is the ſervice of the Goſpel! The Covenant of Grace is made with us without thoſe burdens and bonds which became their bondage; what a motive ſhould this be to a willing and chearful obedience. Chriſt hath therefore made us free that we ſhould ſerve him freely. Our freedom from bondage by the liberty of the Goſpel ſhould ſtrengthen our bonds to all Goſpel-obedience.

Secondly, Compare the Yoke of Chriſt with the Yoke of the Moral Law as a Covenant of Works; and it will appear far more eaſie, if you conſider five things.

Firſt, The Law requires very difficult ſervice, but contributes no aſſiſtance; ſo that a mans work is above his ſtrength; and where duty is great, and ſtrength little, it becomes a burden intolerable. If a man ſhould be ſet to remove a mountain, to fetch a Star from p. 194Heaven, to keep out the Tide of the Sea, how impoſſible would this be. So is obedience to the Law in our preſent ſtate of impotency: and hence it becomes a bondage and burden. Why is the Land of Egypt called the houſe of bondage to Iſrael, but becauſe they were required to make the ſame tale of brick without ſtraw, as before they did when ſtraw was provided for them? So the Law requires the ſame obedience of fallen man in a ſtate of weakneſs, as it did of innocent Adam in his full ſtrength.

But in the Goſpel-Covenant there is no duty injoyned but there is a power of performance vouchſafed: and no commandment can be grievous where the aſſiſtance is ſuitable to the ſervice. That one command of believing is in it ſelf more difficult than any precept of the Law:Eph. 2.8.Eph 2:8 but if faith be the gift of God, then how eaſie is it to believe, whatever God wills is eaſie to be done when he himſelf works in us to will and to do. Phil. 2.13.Phil 2:13This makes the Yoke of Chriſt eaſie, that there is power conveyed with the precept: jubet & juvat. It is with us as with the man that lay at the gate of the Temple, who had been lame from the womb, Peter commands him in the name of Jeſus to riſe up and walk, and immediately his feet and ankle-bones received ſtrength, Acts 3.2, 6, 7. There is a power conveyed by the Precept. So it is here; and therefore we ſhould do as the lame man did; How is that? the eighth verſe tells you, He ſtood, and walked, and entred into the Temple, walking, and leaping, and praiſing God.

p. 195Secondly, The Law required a righteouſneſs veſted in the perſon. It muſt not be anothers doing but our own. The Law admitted of no days-man, no Mediator, no helper. Anothers doing could no way be reckoned as ours, nor anothers righteouſneſs be any benefit to us. Every man muſt ſtand upon his own bottom.

But the Goſpel-Covenant admits of a Mediator; one to come in between God and man; therefore he is called The Mediator of the new Teſtament, Heb. 9.15. and Heb. 12.24. Jeſus the Mediator of the new Covenant. It admits of anothers righteouſneſs inſtead of our own, and allows us as real benefit by it as if it had been done in our own perſons. He was made ſin for us who knew no ſin, that we might be made the righteouſneſs of God in him, 2 Cor. 5.21. As by one mans diſobedience many were made ſinners, that is Law, ſo by the obedience of one ſhall many be made righteous, Rom. 5.19. this is pure Goſpel. And hence Jeſus Chriſt is ſtiled, The Lord our righteouſneſs, Jer. 23.6. And hence we are ſaid to be accepted in the Beloved, Eph. 1.6. and to be compleat in him, Col. 2.10. And how pleaſant doth this make the Yoke of Chriſt to be.

Thirdly, Under the Law it was not enough that obedience was perſonal, unleſs it was alſo perfect and perpetual. Any one ſin done at any time marr'd all; All his righteouſneſs ſhall be forgotten, Ezek. 18.24. Curſed is every one that continueth not in all things which are p. 196written in the Law to do them, Gal. 3.10. A man periſhed as really by the guilt of one ſin as of ten thouſand. The judgment was by one to condemnation, Rom. 5.16. that is, by one ſin, for ſo the next words explain it; but the free gift is of many offences to juſtification. The Apoſtle here commends the grace of the Goſpel by comparing it with the Laws rigour, The Goſpel juſtifies from many offences, when the Law condemns for any one. He that fails in any one thing is gone for ever. Nothing is accepted but what is perfect. The beſt affections will not excuſe failure in actions, nor deſires to do, eke out the weakneſs of doing.

But under the Goſpel, where there is a willing mind, it is accepted according to what a man hath; where the arm is ſhort, it is made up by uprightneſs of heart. Where the will is beyond the power, God accepts the will, and paſſes by the weakneſs. If a man ſincerely deſires and endeavours to do what he cannot do, the truth of affection is accepted for action, and God counts the deſire of a man to be his kindneſs, Prov. 19.22. Though that plea of the Apoſtle, Rom. 7.18. To will is preſent with me, but how to perform that which is good I find not, finds no room under the Law, yet it is a good plea under the Goſpel. O how ſweet is this!

Fourthly, Under the Law there was no room for repentance. One tranſgreſſion diſannulled that Covenant, and no repentance, no ſorrow, no tears could ever make it up p. 197again. Where perſonal, perfect obedience is the condition of life, there can be no room for repentance.

But this is one of the great priviledges of the Goſpel-Covenant, that failures in obedience may be made up by repentance. And hence it is that we are ſo often called to return with a promiſe of healing our backslidings. Jer. 3.22.Jer 3:22Did God ever call Adam under the firſt Covenant to return when he ran away from God? no never, but drove him out of Paradiſe. Gen. 3.24. So he drove out the man, and he placed at the Eaſt of the garden Cherubims and a flaming ſword, which turned every way to keep the way of the tree of life. But under the Goſpel how frequently are we called to return and repent. Though the firſt Covenant was diſſolved by one ſin; yet many ſins cannot diſſolve the Goſpel-Covenant. For the free gift is of many offences to juſtification, Rom. 5 16. This makes the Yoke of Chriſt pleaſant, that their failures and neglects may be repented of and find forgiveneſs. For God hath exalted Chriſt to be a Prince and a Saviour to give repentance and remiſſion of ſins, Acts 5.31.

Fifthly, The cords that bound on the Yoke of the firſt Covenant were threats and terrours. The Law requires obedience upon pain of a Curſe: Curſed be he that makes a graven image, which is an abomination to the Lord, Deut. 27.15, Curſed be he that ſetteth light by father or mother, v. 16. Curſed is every one that continues not in all things written in the Law p. 198to do them, Gal. 3.10. and this Curſe is eternal death. But the cords that bind on the Yoke of Chriſt are not terrors, but love and mercy. I beſeech you, brethren, by the mercies of God, that you preſent your ſelves a living ſacrifice, holy and acceptable to God, which is your reaſonable ſervice, Rom. 12.1. And this makes the Yoke of Chriſt far more ſweet and pleaſant than the Yoke of the Law.

2. Let's compare the Yoke of Chriſt with the Yoke of Sin, and it will appear infinitely more pleaſant than that can be. The pleaſures of ſin hold no compariſon with the pleaſure of Religion and godlineſs.

Firſt, The pleaſures of ſin are ſenſual pleaſures; ſuch as gratifie only the fleſh, and pleaſe the brutiſh part; and the more any man gives himſelf up to them, the more he puts off man, and ſinks down into the nature of beaſt; and therefore many Heathens have upon meer principles of reaſon abandoned ſenſual pleaſures as inferior to them, and have judged him unworthy the name of a man that could ſpend one day in purſuit of them. But the pleaſures of Religion are rational pleaſures, they are ſuch as are ſuited to the rules of right reaſon; pleaſures that gratifie the inward man, and feed the love and delight of an immortal Soul.

Secondly, The pleaſures of ſin are debaſing pleaſures: and this follows from the former. The more ſenſual any man is, the more doth he debaſe his nature.Luke 1….16.Luke 1:16 He is, like the Prodigal, feeding upon husks with the Swine, and p. 199hence it is that the Lord, by Amos, calls thoſe Rulers in Samaria, Kine of Baſhan, Amos 4.1. Hear this word, ye kine of Baſhan, that are in the mountain of Samaria. Becauſe they forgot the Lord, and gave themſelves up to their luſts and ſenſual pleaſures, therefore he reckons them among the beaſts; Kine of Baſhan, more like beaſts than men. The pleaſures of ſin are a very debaſing thing. Hence the ſame word in the Hebrew which the Scripture uſes for a ſenſual Glutton, is uſed for a vile perſon. This our ſon is a glutton. Deut. 21.20 foreign, if thou take forth the precious from the vile, Jer. 15.19. foreign There is the ſame word for both: and it intimates to us that no man is more vile than he that gives up himſelf to ſenſuality. And therefore the Apoſtle John writing to young men not to love the world, tells them,1 John 2.15, 16.1 John 2:151 John 2:16 That all that is in the world is but the luſt of the fleſh, the luſt of the eye, and the pride of life **Ambitioſus honos, & opes, & foeda voluptas, Haec tria pro trino numine mundus habet.. He calls ſinful pleaſures Luſt, becauſe they are food and fuel for luſt: and he calls them the Luſt of the fleſh, to intimate to us the defiling and debaſing quality of them.

But the pleaſures of Religion are innobling pleaſures. Take that one pleaſure of communion with God for an inſtance, and there is nothing that doth raiſe and innoble the Soul like it. I will ſet him on high, becauſe he hath known my name, Pſal. 91.14. As God is infinitely above all other objects, ſo the pleaſure of communion with him muſt far tranſcend all other pleaſures; and put a dignity p. 200upon the Soul, which no other communion can; and hence it is that the righteous is ſaid to be more excellent than his neighbour, Prov. 12.26. As upon other accounts, ſo upon this, that he hath a more excellent fellowſhip, and lives upon more excellent injoyments and delights. The perfection of the reaſonable Creature conſiſts in its communion with ſuch a good as is above it ſelf, and above all created Beings**Quodlibet perficitur eo quod ſubditur ſuo ſuperiori. Aquin.. And ſuch is that communion the good man injoys.

Thirdly, The pleaſures of ſin are deceitful pleaſures: like thoſe beautiful Apples that when touched are ſaid to turn to aſhes. They are not that in the fruition as they are in the expectation. Hence ye read of deceitful luſts, Eph. 4.22. and the deceitfulneſs of ſin, Heb. 3.13. And one of ſins great deceits lies in this, it draws the Soul to a compliance upon a vain hope of injoying the pleaſure it never finds. The true nature of deceit lies in preſenting things to the mind otherwiſe than they are. Sin never preſents it ſelf in its own colours, but takes up the ſhape of ſome vertue, covetouſneſs is a wiſe thrift; exceſs and waſte is liberality; Superſtitition is a religious devoutneſs, &c. And it ever flatters the expectation, and raiſes a falſe hope of delight and pleaſure. And therefore the Wiſeman ſays, The folly of fools is deceit, Prov. 14.8. Every man propoſes a happineſs to himſelf in all that he doth, and ſo doth the ſinner; but ſeeking it in the way of his luſts he deceives himſelf, and ſo becomes a fool. p. 201Sin promiſes much, and the Sinner expects much; but he never finds what he expects, becauſe ſin never performs what it promiſes; and hence it is called a lying vanity, Jon. 2.8. There is no reality in it, it is res nihili, a thing of nought. The pleaſure of ſin is but the pleaſure of a dream.

Two things make us think ſin pleaſant and delightful.

1. The ſubtilty of Satans temptations; one part whereof (and not the leaſt) lies in tempting to ſin by the bait of pleaſure; this was Satans firſt device for the bringing ſin into the world; how did he beguile our firſt Parents? but by a fruit that was pleaſant to the eye, and deſirable to make one wiſe, Gen. 3.6. And hence Satan takes advantage to looſen their hearts from God by inſinuating ſecretly as if God envied the felicity of Mankind, and that it was meerly an abridgment of their happineſs God aimed at in forbidding them to eat of that fruit that was ſo beneficial, ſo pleaſant, ſo deſirable. God doth know that in the day ye eat thereof your eyes ſhall be opened, and ye ſhall be as Gods knowing good and evil, v. 5. And by this bait of delight and pleaſure were they caught and deceived.1 Tim. 2.14. Gen. 29.19, 23.1 Tim 2:14Gen 29:19Gen 29:23 As Laban promiſed Jacob a fair Rachel, but laid a blear-eyed Leah in her room. So Satan promiſes pleaſure and delight in ſin, but performs in ſorrow and diſappointment.

2. A corrupted imagination, and a deluded fancy: and this is a fruit of the former, and Satan hath no ſmall hand in it. For the p. 202office of the imagination being to ſupply the mind with variety of objects whereon to work, and to quicken, allure, and ſharpen the will accordingly; therefore Satan by corrupting this, bids fair for the corrupting the underſtanding and will alſo. He can inject ſtrange ſpecies, and impreſs falſe images of things upon the fancy with ſuch ſubtilty and eaſe, as ſhall readily gain them credit in the mind, and admittance in the will. And hence all that pleaſure that the ſinner hath in ſin …, it is the fruit of a deluded fancy and imagination; ſo ſays the Prophet, Iſai. 44.20. He feedeth on aſhes, a deceived heart hath turned him aſide, that he cannot deliver his ſoul, nor ſay, Is there not a lye in my right hand? A man may as ſoon ſtay his hunger with eating aſhes, as find true pleaſure in ſin; and were not his heart deceived, he would eaſily ſee and ſay that it is a lye that he embraces and holds ſo faſt.

But the pleaſures of godlineſs are true pleaſures; not windy and frothy delights, but ſubſtantial and real. Though the ſinner expects more pleaſure in ſin than he finds; yet the good man finds more pleaſure in the ways of Chriſt than he did expect. As Servants that are in good places, they meet with great vails beſides their wages; ſo beſides the recompence of godlineſs in the next world, it is rewarded with great pleaſures and comforts in this. This I had becauſe I kept thy precepts, Pſal. 119.56. this experience, this peace, this joy: For the kingdom of heaven is p. 203not meat and drink, but righteouſneſs and peace and joy in the holy Ghoſt, Rom. 14.17.

Fourthly, The pleaſures of ſin are pleaſures that cauſe ſhame. And this ariſes from the former; for if the pleaſures of ſin are deceitful, they muſt needs cauſe ſhame. Shame is either from the diſappointment of hope, or from unbecoming and unworthy actions. Now the pleaſures of ſin cauſe ſhame on both theſe accounts.

1. As they diſappoint our hope, Job ſpeaking of the troops of Tema that came to the dried brooks expecting water, and finding none, ſays, They were confounded becauſe they had hoped, they came thither and were aſhamed, Job 6.20. So the ſimple ſinner betakes himſelf to his luſts, expecting pleaſure, but meets with diſappointment, and returns aſhamed.

2. The pleaſures of ſin cauſe ſhame as they ſlow from unbecoming actions: Pudor eſt conſcientia turpitudinis; it is a conſciouſneſs of ſomewhat that is baſe; a man may be aſhamed either before God, or before others, or before himſelf. Taking pleaſure in ſin cauſes ſhame before all theſe.

First, Before God, and that both here and hereafter.

Firſt, It cauſes ſhame here. Where there is any ſenſe of God, and ingenuity of Spirit, conſciouſneſs of guilt puts the Soul to the bluſh when it would have to do with God in its approaches. O my God, I am aſhamed and bluſh to lift up my face to thee, for our iniquities are increaſed, &c. Ezra 9.6. So it is ſaid of p. 204the Publican, that when he went into the Temple to pray, he ſtood afar off, and would not lift up ſo much as his eyes to heaven, Luke 18.13. Theſe are poſtures by which great ſhame and confuſion of face is expreſſed. Or if any be hardned under ſin as not to be aſhamed here, yet

Secondly, He ſhall be aſhamed before God hereafter. Many that now dare, though in their ſins and luſts, make ſolemn approaches to God, will be aſhamed and confounded to appear at the Judgment-ſeat of God. David ſays,Pſal. 1.5.Ps 1:5 The wicked ſhall not ſtand in judgment, Pſal. 1.5. Indeed there are few that ſhall: The great day of his wrath is come, and who ſhall be able to ſtand? Revel. 6.17. Sinners that now are grown impudent in ſin, that have a Whores forehead, that have took their degree in the Scorners chair, Pſal. 1.1.Ps 1:1that are paſt ſhame, ſhall then be aſhamed and confounded for ever. And there are three things in the proceſs of that day which ſhall cauſe it.

1. The diſcovery of ſin which ſhall then be made. For all the wickedneſs that ever the ſinner committed ſhall then be made known: God will bring every work into judgment, with every ſecret thing, whether it be good or evil, Eccleſ. 12.14. There is not a cloſet-ſin, nor the moſt concealed iniquity, but ſhall then be made publick. God will then bring to light the hidden things of darkneſs, and make manifeſt the counſels of the heart, and then ſhall every man (that is, every good man) have praiſe of God, 1 Cor. 4.5. But what ſhall p. 205become of ſinners? ſure they ſhall be aſhamed.

2. The utter fruſtration of the ſinners hope. So long as hope laſts ſhame hath no place: now many a mans hope laſts to the day of Judgment; they maintain a confidence of the goodneſs of their eſtate, which nothing but the light of that day can confute. So did they in Mat. 7.22. Many will ſay unto me in that day, Lord, Lord, have we not propheſied in thy name, and in thy name caſt out devils, and in thy name done many wonderful works. So did the fooliſh Virgins till the door was ſhut, Mat. 25.10.

3. The contempt that God ſhall put upon them when he ſhall eternally baniſh them his preſence by the dreadful Sentence that he ſhall then paſs againſt them: Depart from me ye curſed into everlaſting fire prepared for the devil and his Angels, Mat. 25.41. By the paſſing this Sentence they ſhall become the ſcorn and contempt of all the Saints and Angels in Heaven. Therefore it is ſaid, They that ſleep in the duſt of the earth ſhall ariſe, ſome to everlaſting life, and ſome to ſhame and everlaſting contempt, Dan. 12.2.

Secondly, Taking pleaſure in ſin cauſes ſhame before others. God by one means or other will bring ſuch ſinners to open ſhame: Jer. 13.26. I will diſcover thy skirts, that thy ſhame may appear. And Ezek. 16.37. I will gather all thy lovers with whom thou haſt taken pleaſure, and all them thou haſt hated, Ezek. 23.29.Ezek 23:29and will diſcover thy nakedneſs to them, that they may ſee p. 206all thy nakedneſs. And to have the nakedneſs diſcovered is matter of ſhame.

Thirdly, Taking pleaſure in ſin cauſeth ſhame before our ſelves. Conſcience under guilt torments the Soul with the ſhame of its own folly. Hence that of the Apoſtle, Rom. 6.21. What fruit had you in thoſe things whereof ye are now aſhamed. Sin inticeth us before we commit it, and afterwards fills the Soul with horrour and ſhame. So our firſt Parents, when they had ſinned, they were aſhamed, Gen. 3.7.

But who was ever aſhamed of the pleaſures and delights he found in the ways of godlineſs? A good man may be reproached and ſcoffed at for his ſtrictneſs, by the Iſhmaels of the day; but there can be no cauſe of ſhame. For ſhame, as the Philoſopher defines it, is foreign. A certain grief and trouble in ingenuous minds about unbecoming actions, and ſuch things as tend to our infamy and diſgrace; now there is nothing diſhonourable in Religion; it is only ſin that can diſcredit and defame us; where there is no ſin there is no ſhame.

Fifthly, The pleaſures of ſin are prohibited pleaſures; they are forbidden fruit. If God hath forbid the doing of ſin, then much more the taking pleaſure in ſin. For it is a greater evil to take pleaſure in ſin than it is ſimply to act ſin; to delight in it is worſe than to do it. To do ſin may be only from weakneſs of grace; but to delight in ſin, is from the p. 207ſtrength of luſt. As it is a greater argument of grace to delight in obedience than to obey; for a man may be much in the performance of duties, that yet may have no delight in duty. But where there is a delight in duty and obedience, there the heart is indeed under the power of grace. I delight to do thy will, O my God, thy Law is within my heart, Pſal. 40.8. So it ſpeaks the ſinner more under the power of ſin to delight in it than to do it: The more of the affection there is in ſin, the more ready will the ſinner be to comply with every temptation which leads to it. Amor animae pondus; and it is the cunning of Satan to ſuit his baits to our corrupt appetites and vicious diſpoſitions, he loves to take the advantage of wind and tide, and when a man that delights in ſin is tempted to ſin, then he goes with wind and tide. Nay in this caſe a ſinner needs no temptation; his own vicious diſpoſition will ſupply the place of a Tempter; for the more any ſin obtains upon the affections, the more of the nature of a temptation doth it carry in it ſelf. Every man is tempted when he is drawn away of his own luſt, and inticed, Jam. 1.14.Jas 1:14foreign he calls it foreign, his proper luſt, becauſe though we have all a corrupt nature in common, yet every ſinner hath a particular ſeveral inclination to this or that ſin rooted in his nature more than to any other; and this is called his own luſt. And how eaſily doth he conſent when he is inticed by his own luſt; he hath no power to reſiſt or withſtand; for the p. 208more a man delights in ſin, the more naturally his deſires and vicious inclinations do run to it. And therefore God charges it as a high degree of ſinning, and makes it a great aggravation of ſin, to delight and take pleaſure in it. They have choſen their own ways, (that is, bad) and their ſoul delights in their abominations, (that is, worſe) Iſai. 66.3. And God aggravates the ſinfulneſs of Antichriſts followers by this, That they had pleaſure in unrighteouſneſs, 2 Theſſ. 2.12. By all which the pleaſures of ſin appear to be forbidden pleaſures, ſo that no man can injoy any one luſt but he muſt reſolve to controul God, to violate his Authority, and break his Command, and he that breaks this hedge, a ſerpent will bite him, Eccleſ. 10.8.

But where are we forbid to take pleaſure in Godlineſs? Are ſpiritual delights forbidden fruit? May not a man rejoyce in God? O yes! For

1. This is ſo far from being forbidden as a ſin, that it is commanded as a duty. Delight thy ſelf in the Lord, Pſal. 37.4. Rejoyce in the Lord always, and again I ſay rejoyce, Phil. 4.4.

2. It is the true Character of a godly man: His delight is in the law of the Lord, Pſal. 1.2. I will delight my ſelf in thy commandments which I have loved, Pſal. 119.47. I delight in the law of God after the inner man, Rom. 7.22. This no unregenerate man can attain to: Will he delight himſelf in the Almighty? ſays Job of the Hypocrite, Chap. 27.10. He may do p. 209much, but this he cannot do. He may pray, and read, and hear, and make profeſſion of God; but he cannot delight in God.

3. This makes us ſharers in the very pleaſures and joys of Saints and Angels in Heaven; for the joy and pleaſure of that ſtate is in God and Holineſs.

4. This ſhall have a ſure reward. Delight thy ſelf in the Lord, and he ſhall give thee the deſires of thy heart, Pſal. 34.4. Thou ſhalt delight thy ſelf in the Lord—and I will feed thee with the heritage of Jacob thy father, Iſai. 58.14. Sometimes delight in God is required as a duty, but here it is promiſed as a reward. So that here is a double reward promiſed to delighting in God.

Firſt, Such ſhall delight in God. They that make it their duty, it ſhall be their reward. As God ſometimes puniſhes ſin with ſin, Hoſ. 8.11. which is a great puniſhment; ſo he rewards delight in God with delight in God, which is a great reward. They ſhall find ſuch rich conſolations, ſuch abundant ſweetneſs and matter of ſatisfaction in God and his ways as ſhall fill the Soul with delight. Thy comforts delight my ſoul, Pſal. 94.19. They ſhall be abundantly ſatisfied with the fatneſs of thy houſe, and thou ſhalt make them drink of the river of thy pleaſures, Pſal. 36.8. That is one reward promiſed.

Secondly, I will feed thee with the heritage of Jacob thy father. That is literally the bleſſings of the land of Canaan, given for an inheritance to him and his ſeed; but this being p. 210a Type of Heaven, therefore it is the glorious inheritance above that is chiefly intended. So that theſe ſpiritual pleaſures ſhall have a ſure reward: And hence it appears, that though the pleaſures of ſin are forbidden fruit, yet the pleaſures of holineſs are not. They are lawful pleaſures.

Sixthly, The pleaſures of ſin are dangerous pleaſures, full of danger. What Solomon ſays of the Harlot,Iſai. 59.7.Isa 59:7 Her houſe inclines to death, and her paths to the dead, Prov. 2.18. is true of every ſin; it is a way that takes hold of hell and death: Never any went on in it but have miſcarried. And what pleaſure can there be in a way ſo full of danger?

But in the pleaſures of godlineſs there is no danger; no fear of miſcarrying: An high way ſhall be there, and it ſhall be called the way of holineſs, the way-faring men, though fools, ſhall not err therein, Iſai. 35.8. Where there is life without death, there muſt needs be pleaſure without danger; and ſo it is here, In the way of righteouſneſs is life, Prov. 12.28.Prov 12:28and in the pathway thereof there is no death. O what dangers do men run into for the pleaſures of ſin! dangers of Soul and body, dangers of preſent judgment and eternal torment; but here is pleaſure without danger.

Seventhly, The pleaſures of ſin are diſturbed pleaſures; the ſmarting reflections and checks of Conſcience do greatly interrupt the free injoyment of ſins delights. There are but few ſinners but their pleaſures in ſin are attended with an upbraiding Conſcience. p. 211The beſt part of a natural man is his Conſcience; when will and affections are wholly for luſt, Conſcience many times takes part with God; when affections intice, conſcience troubles, and gives ſuch an amazing proſpect of the dreadful conſequences of ſin, as doth very much abate its pleaſures, and imbitter its ſweetneſs: Nay, many have been in great troubles and horrors for ſin upon this account; the gnawings of this worm within have been ſuch, as have utterly extinguiſhed the pleaſures of ſin for the preſent: Conſcience reflects guilt, guilt cauſes fear, and fear hath torment, 1 John 4.18. And in this caſe the pain of ſin is far more than the pleaſure; for no man can act with much pleaſure againſt the checks of his own conſcience. And therefore many have been forced to find out ways to quiet conſcience, or at leaſt to ſilence its clamors, that they may have a more free and undiſturbed injoyment of their luſts; and this is that which hath made ſo many Hypocrites both among Papiſts and Proteſtants, taking up a little outſide devotion, and taling over a few prayers to God, and then thinking this a full amends to him for what is paſt, and ſo ſin upon a new ſcore. Luſt can't be freely injoyed unleſs conſcience is ſilent, conſcience will not be ſilent unleſs God be ſome way owned; and hence, though the ſinner in his heart hates God, and the life of God, yet he is forced to mingle ſomewhat of the practice of devotion with a vicious converſation, that he may at once injoy the p. 212ſweet of his luſts, and yet quiet a quarrelling conſcience. Or if cuſtom in ſin and a ſeared conſcience have worn out the ſenſe of ſuch checks and regrets, the caſe is ſo much the worſe: where-ever ſin is practiſed, and conſcience not pained, the man is dead; paſt life, and paſt hope. Dr. Preſton relates of one in Cambridge that falling into a great ſin, his conſcience was troubled, but having this temptation upon him, That if he did the ſame ſin again, his conſcience would trouble him no more; he complied with the temptation, and ran into the ſame ſin again; after which his conſcience was ſilent, and from that time he went on in his luſts without trouble or controul.

But the pleaſures of godlineſs are undiſturbed pleaſures: Her ways are ways of pleaſantneſs, and all her paths are peace, Prov. 3.17. The ſinner hath pleaſure but no peace, but in the ways of God the good man hath pleaſure and peace. And it muſt needs be ſweet where pleaſure is attended with peace. There is a twofold peace that doth attend the life of godlineſs, peace ſupernal, and peace internal: The one is a peace between God and Conſcience: The other is a peace between conſcience and a mans ſelf. And where this peace is, the pleaſure of the Soul muſt needs be an uninterrupted pleaſure. Great peace have they that love thy Law, and nothing ſhall offend them, Pſal. 119.165.

Eighthly, The pleaſures of ſin are diſtracting pleaſures, and this ariſes from the contrariety p. 213of one luſt to another. As all ſins are contrary to grace, ſo ſome ſins are repugnant and contrary one to another. Therefore you read of ſerving divers or differing luſts, foreign,Tit. 3.3.Titus 3:3 and from the repugnant commands of differing luſts the ſervice of ſin muſt needs fill the mind with diſtraction, for in gratifying one luſt the ſinner diſpleaſes another; if he ſerves pride he diſpleaſes covetouſneſs, &c.

But now in Religion there is nothing contrary. Virtutes ſunt inter ſe connexae, there is a delightful harmony and correſpondence among all the graces of the Spirit; he that acts one grace doth not contradict another, becauſe of the harmony that is between them; and this makes the pleaſure of godlineſs greater than the pleaſure of ſin can be, becauſe it is a pleaſure without diſtraction. Indeed the mind may be, (and too often is) diſtracted from the efficacy of indwelling luſts; but not from any contrariety in the graces of the Spirit, for one duty forwards another, and helps another, and makes another the more eaſie.

Ninthly, The pleaſures of ſin are waſting and expenſive pleaſures; they waſte the ſtrength of the ſinner; And thou mourn at the laſt day when thy fleſh and thy body are conſumed, Prov. 5.11. They waſte the eſtate, ſin is a very chargeable thing; it cannot be maintained without great coſt: Some mens luſts coſt them more in a day than their families do in a year; many a man ſtarves his wife p. 214and children to feed his luſts; and many a wife robs her husband to gratifie her luſts; and by this means many a fair Eſtate hath been brought to a morſel of bread.

But the pleaſures of godlineſs are not ſo; they neither waſte the ſtrength nor the eſtate. Not the ſtrength, for though the youth faint and be weary, and the young men utterly fail, yet they that wait upon the Lord ſhall renew their ſtrength, they ſhall run and not be weary, they ſhall walk and not faint, Iſai. 40.30, 31.

Nor the eſtate, for though Religion calls for open-handedneſs, and honouring God with our ſubſtance; yet it calls but for a part, unleſs in extraordinary caſes; but luſt will have all: it is like the horſleech that always crys,Prov. 30.15.Prov 30:15 Give, give; it is never ſatisfied. One luſt is more chargeable to a ſinner to maintain, than all the graces of the Spirit are to a Believer. Godlineſs never waſted any man, but one luſt hath conſumed many, Eſtate, and Body, and Soul, and all.

Tenthly, The pleaſures of ſin are confuted pleaſures. The Word of God confutes them, it calls them folly, Prov. 15.21. madneſs, Eccleſ. 2.2. vexation of ſpirit, Eccleſ. 1.14. lying vanities, Jon. 2.8.

Good men have confuted them; by renouncing and diſclaiming them, eſpouſing the worſt of Religion rather than the beſt of ſin: Chuſing rather to ſuffer affliction with the people of God than to injoy the pleaſures of ſin for a ſeaſon. Heb. 11.25.

Wicked men have confuted them; ſometimes p. 215upon a dying bed; ſometimes under convictions. Oh how have they cryed out then againſt the accurſed pleaſures of ſin; and of the folly and madneſs of their hearts for delighting in ſuch ſwiniſh luſts. Luther ſays, one drop of an evil conſcience ſwalloweth up a whole Sea of worldly joy **Ʋna guttula malae conſcientiae totum mare mundani gaudii abſorbet.. So that the pleaſures of ſin have had many confutations.

But whoever confuted the pleaſures of godlineſs? The Word of God never did; no, that commends and ratifies them:Prov. 3.17.Prov 3:17 Her ways are ways of pleaſantneſs, Prov. 3.17. Good men never did; no, they juſtifie them, and that living and dying: Wiſdom is juſtified of her children, Mat. 11.19. The enemies of godlineſs never did, nor could; they may reproach and ſcoff at the ways of God, but confute them they cannot.

Eleventhly, The pleaſures of ſin are depending upon the creature: a man muſt keep up a communion with carnal objects to maintain them.

But the pleaſures of godlineſs are independent; that is, as to the creature; the Soul need not be beholden to any creature whatever to ſupport and feed them; they flow from God himſelf. In the pleaſures of ſin the creature lets out it ſelf, but in the pleaſure of holineſs God lets out himſelf, and all the creatures in the world cannot let out ſo much ſweetneſs as God, nor ſuch kind of ſweetneſs as God doth. The creature communicates but to ſenſe, but God communicates to the Soul.

p. 216Twelfthly, The pleaſures of ſin are unſatisfying pleaſures, and needs they muſt, becauſe they are unſuitable and diſproportioned to the Soul, which is a Spirit; whereas the pleaſures of ſin are ſuited to ſenſe and fleſh. So that you may as ſoon make up a number with only cyphers, or make a meal of a ſhadow, as feed rational Spirits with ſinful pleaſures.

And this is the reaſon why the Soul makes ſuch frequent diverſions in its purſuit of carnal delights, and goes from one pleaſure to another; it is not becauſe it is better, but becauſe it is new. Affectation of variety proceeds only from ſenſe of want, and is a confeſſion upon tryal that there is not in ſuch an injoyment what was expected.

But the pleaſures of godlineſs are ſatisfying pleaſures, Pſal. 36.8. They ſhall be abundantly ſatisfied with the fatneſs of thy houſe; how ſo? thou ſhalt make them drink of the river of thy pleaſures: and he that drinks of this river cannot but be ſatisfied, and ſatisfied abundantly: He that drinks of the water I ſhall give him ſhall never thirſt more Clitorio quicun que ſitim de fonte levarit, vina fugit., John 4.14. The Soul takes up with theſe divine refreſhments, and looks no farther; it crys out with Jacob; I have enough, Gen. 33.11.

Thirteenthly, The pleaſures of ſin are ſhort and tranſient. They are not only vain but vaniſhing. The wicked mans proſperity is compared to a candle; now how ſoon is the candle of the wicked put out, Prov. 24.20. Therefore the triumphing of the wicked is ſaid to be p. 217ſhort, and the joy of the hypocrite but for a moment, Job 20.5. This was one reaſon why Moſes (and it was when he was grown to years of diſcretion too, Heb. 11.24, 25.) choſe to ſuffer affliction with the people of God, rather than to injoy the pleaſures of ſin, becauſe they were but for a ſeaſon, but momentany. Therefore fitly compared to the crackling of thorns under a pot, Eccleſ. 7.6. much noiſe, but little heat, and ſoon extinct. O what pleaſure did the rich man take in his abundance! but how long did it laſt? He reckoned upon many years; but it did not continue many hours. Thou fool, this night ſhall thy ſoul be required of thee, Luke 12.20.

It is impoſſible that the pleaſure of ſin ſhould laſt long when the life of the ſinner is ſo ſhort. Indeed many times the ſinner out-lives all his joys and delights; they tarry not till he dies from them, but they die from him: ſometimes pining diſeaſes, ſometimes continued croſſes, ſometimes a worm in the conſcience extinguiſh theſe joys, and they are never kindled more. But if none of theſe do, to be ſure death doth: for when that once comes, then farewel the pleaſures of ſin for ever. Hell is too hot a Climate for wanton delights to live in; ſin ſhall be ſo far from affording delight there, that the remembrance of it ſhall greaten their torment. And therefore if the pleaſures of ſin do not die from us, yet we are ſure to die from them; as Pope Adrian ſaid to his Soul when expiring:

p. 218Quae nunc abibis in loca?

Nec ut ſoles dabis jocos.

Thou art now going where there is no pleaſure to be found.

But now the pleaſure of godlineſs is durable pleaſure: it is not tranſient and fading. It is not water from a fading brook, but from a river whoſe ſprings fail not. Therefore the Holy Ghoſt had no ſooner ſaid, Thou ſhalt make them drink of the river of thy pleaſures, Pſal. 36.8. but he preſently adds in the next verſe, For with thee is the fountain of life. A fountain is always running, and yet is never exhauſted. The river of pleaſures which godlineſs affords, is fed from a fountain that is overflowing and ever flowing.

Fourteenthly, The pleaſures of ſin have a ſad end. There is a ſting in the tail of them; they are like the wine Solomon ſpeaks of, that though it looketh pleaſantly in the cup, yet at the laſt it biteth like a ſerpent, and ſtingeth like an adder, Prov. 23.31, 32. The ſtollen waters of ſin (how ſweet ſoever they ſeem to be in the mouth) will be gall and wormwood in the belly, even bitterneſs in the latter end. So ſays Zophar, Job 20. 12, 13, 14. Though wickedneſs be ſweet in his mouth, though he hide it under his tongue: Though he forſake it not, but keep it ſtill within his mouth, yet his meat in his bowels is turned, it is the gall of aſps within him. O that ſinners would conſider the end of ſin. As Abner ſaid to Joab, Knowest thou not that it will be bitterneſs in the latter end? 2 Sam. 2.26. Senſual pleaſure goes out like p. 219a candle, and leaves a ſtink behind it; great damps and ſore griefs in the conſcience. Wo to you that laugh now, for ye ſhall mourn and weep, Luke 6.25. In Iſai. 5.14. it is ſaid, Hell hath inlarged her ſelf, and opened her mouth without meaſure, and he that rejoyceth ſhall deſcend into it: That is, he that lives in the pleaſures of ſin, his preſent pleaſure ſhall end in Hell: where there is puniſhment without pity, miſery without mercy, ſorrow without ſuccour, miſchief without meaſure, and torments without end. This is all you ſhall ever get by ſin; a little pleaſure and eternal torment.

But the pleaſure of godlineſs as it is ſweet in the way, ſo it is ſweeter in the end. Mark the perfect man, and behold the upright, for the end of that man is peace, Pſal. 37.37. Chriſt keeps the beſt wine till the laſt. The pleaſures of godlineſs that good men injoy in the way, are not to be compared to the pleaſures that they ſhall injoy in the end. When the pleaſures of ſin ſhall end in the wrath of God and eternal miſery; the pleaſures of godlineſs ſhall be ſo far from being extinguiſhed, that they ſhall be perfected**Si quid male feceri… voluptas tranſit, dolor manet; ſi quid benefeceris labor tranſit, voluptas manet.. For holineſs brings us into the full fruition of God at laſt, In whoſe preſence is fulneſs of joy, and at whoſe right hand there are pleaſures for evermore, Pſal. 16.11. So that we may ſay of the pleaſures of holineſs and the pleaſures of ſin, as Solomon ſays of wiſdom and folly, Eccleſ. 2.13. Wiſdom excelleth folly as far as light excelleth darkneſs. So do the pleaſures of holineſs excel the pleaſures of ſin.

p. 220And thus you have the pleaſure of Chriſts Yoke made out comparatively, viz. by comparing it (1) with the Yoke of the Law, (2) with the Yoke of Sin.

(3) I ſhall make it out by a collation of inſtances. And I will inſtance in the moſt difficult duties of Religion. If the moſt difficult and ſevere duties of Religion have a real pleaſantneſs in them, then it muſt needs be good to come under the Yoke of Chriſt; but the moſt difficult duties of Religion have a real pleaſantneſs in them. I will inſtance in three which I take to be the moſt difficult.

Repentance.

Mortification of Sin.

Bearing the Croſs.

1. Repentance. This ſeems to be one of the moſt difficult and unpleaſant duties which the Yoke of Chriſt lays us under. It is an afflicting the Soul, Ezra 8.21. And what pleaſure can there be in affliction? It is a being aſhamed and confounded for ſin, Jer. 22.22. And what pleaſure is there in ſhame and confuſion? It is a renting and breaking the heart, Joel 2.13. Pſal. 51.17. And what pleaſure can a man take to have his heart rent and broken? It is an exerciſing indignation and revenge upon our ſelves, 2 Cor. 7.11. And what pleaſure is it for a man to be angry with, and take revenge upon himſelf? It ſeems therefore upon all theſe accounts to be a very difficult duty; and yet notwithſtanding it is a duty full of pleaſure and ſweetneſs. And this will be manifeſt,

p. 221Firſt, If you conſider it in its ſpring and riſe. The work of repentance, if it be right, hath for the ſpring of it the efficacy of the grace of the Goſpel upon the Soul, melting it down at the foot of God. The ſweet ſenſe of the goodneſs and mercy of God in Chriſt thaws the heart, and cauſes it to melt into tears of godly ſorrow for all ſin done againſt ſuch infinite love and tender bowels. That thou mayſt remember and be confounded—becauſe of thy ſhame when I am pacified towards thee for all that thou haſt done, ſaith the Lord, Ezek. 16.63. The reconciled face of God ſhining upon a ſinner makes him more aſhamed of ſin than any argument in the world can do. And there cannot but be pleaſure in the exerciſe of this grace when it flows from ſo ſweet a ſpring.

Secondly, If you conſider how great a hand it hath in removing the burden of ſin. Sin is ſuch a burden as will ſink the Soul down to Hell, if it be not removed. And if any man feel it not to be a burden, it is becauſe he is dead in ſin; but where there is any life, the burden is very great. Mine iniquities are gone over my head, as a burden they are too heavy for me, Pſal. 38.4. Now repentance helps to remove the burden of ſin; for when the Soul repents God forgives; and ſo the burden is took away. The pardon of ſin is that which takes away the burden of ſin: this Job intimates in that his expoſtulation with God, Job 7.20, 21. I am a burden to my ſelf, why dost thou not pardon my tranſgreſſion, and take p. 222away mine iniquity? And there muſt needs be a ſweetneſs in that which eaſeth the Soul of ſuch a burden as ſin is.

Thirdly, It is that which renders all ſin remiſſible. Repentance and forgiveneſs always go together: true repentance ſhall ever find forgiveneſs; and this makes repentance very ſweet and pleaſant, in that it renders all ſin remiſſible. Where-ever the Lord gives a heart to repent, there he hath a heart to pardon. So that a Soul that doth unfeignedly repent of all ſin, may be aſſured of the forgiveneſs of all ſin. Some call repentance a foreign, a bitter-ſweet. It is a ſtormy voyage, but hath a rich return. At the entrance it is like our Saviours draught of vinegar and gall; but the concluſion is like the end of Jonathans rod dipt in a honey-comb.

2. Another duty is Mortification of Sin; and this ſeems a very difficult duty. And indeed to fleſh and blood it is ſo. What? to cut off the right hand, and pluck out the right eye? This is a hard ſaying. But yet to a regenerate Soul it hath real pleaſure and ſweetneſs in it. And needs it muſt, if you conſider

Firſt, The enmity that is between the new heart and fleſhly luſts. There is not a greater enmity and contrariety between any things in the world, than between theſe two. Light and darkneſs, Heaven and Hell are not more contrary. And from this contrariety of the Spirit to the fleſh, there is a conſtant luſting againſt it. Gal. 5.17. The spirit (that is, p. 223the new nature) luſts against the fleſh. And what is this luſting? but a deſire and endeavour to ſubdue and deſtroy luſt and corruption within. Enmity delights in oppoſition. What greater pleaſure than to conquer and get the better of an enemy? The reaſon why the mortification of ſin is grievous, is becauſe of the friendſhip that is between the heart and luſt. Did we look on it as an enemy, (as it is the greateſt in the world) the ſubduing of it would be a pleaſure.

Secondly, If you conſider the miſchievous deſign that is carried on by ſin. And what is that? but to deſtroy the Soul. Nothing leſs can ſatisfie luſt than the life of the Soul. What is ſaid of the Harlot (Prov. 6.26.) that ſhe hunts for the precious life, is true of every luſt; which is therefore ſaid to war against the ſoul, 1 Pet. 2.11. againſt the grace of the Soul, againſt the comfort of the Soul, and againſt the life of the Soul. Therefore he that loves his Soul cannot but take pleaſure in mortifying of luſt, which hunts for the life of it.

Thirdly, It is pleaſant as it eſtabliſhes a firm peace in the Conſcience. That is the trueſt pleaſure which miniſters moſt peace and quiet to Conſcience. He that gratifies luſt, offends againſt the quiet of Conſcience; but he that mortifies ſin, conſults its peace and comfort.

Fourthly, It is pleaſant as a means to the end. Our eternal life depends upon the mortifying our luſts. Rom. 8.13. If ye live after p. 224the fleſh ye ſhall dye, but if ye through the ſpirit mortifie the deeds of the body ye ſhall live. No mortification no Salvation. If there be no cutting off right hand luſts, there can be no ſtanding at the right hand of Chriſt. Now we ſay, Finis dat amabilitatem mediis: The goodneſs of the end puts a lovelineſs into the means. How delightful then muſt the mortifying of ſin be, whenas the life of the Soul is ſecured by it?

3. Another difficulty is bearing the Croſs. Many can follow Chriſt till they come within ſight of the Croſs, but can go no farther. Like the ſtony ground Profeſſor, who endures for a while, but when perſecution ariſes becauſe of the word, by and by he is offended, Mat. 13.21. But where the kingdom of God is come with power into the heart, the Soul takes pleaſure in the very Croſs of Chriſt. I take pleaſure in infirmities, in reproaches, in neceſſities, in perſecutions, in diſtreſſes for Chriſts ſake, 2 Cor. 12.10. And it is ſaid of the Apoſtles (Acts 5.41.) They rejoyced that they were counted worthy to ſuffer ſhame for his name.

And thus I have made it out to you that obedience to Chriſt is matter of real pleaſure, and that three ways, (1) poſitively, (2) comparatively, (3) by a collation of inſtances. I have inſtanced in the moſt difficult duties of Religion, and have made it out that there is a real pleaſure in them; and if in them, then in all. So that Religions worſt is better than ſins beſt; the worſt of Chriſts Yoke is eaſier than the eaſieſt of ſins bonds. As the p. 225Apoſtle ſays (1 Cor. 1.25) The fooliſhneſs of God is wiſer than men, and the weakneſs of God is ſtronger than men; ſo the moſt unpleaſant of Chriſts ways are more ſweet and delightful than the moſt pleaſant of ſins ways can be; and therefore it is good for a man that he bear the yoke in his youth.