The Beauty of Holiness, Chapter 4
CHAP. IV. Frivolous Cavils and Objections removed.
THe former Chapters having discovered the Beauty of Holiness, and the mighty power and force of Arguments that excite to the practice of it; one who weighs all this by the measures of equity, cannot (as any man would think) but look upon it as the strangest prodigie, that so just a Cause should raiss of its effect, and finde the sons of men, who pretend to be such Masters of Reason, so monstrously foolish in rejecting it upon the account of some frivolous and very fallacious cavils: But the truth is, resolute Impiety is set upon the bench and made Judge; and no wonder though it pass an unjust sentence, and condemn Holiness because of its opposition to Vice.
The common imputations and prejudices which wicked men load Holiness with, I shall reduce to the four following Heads. First, Holiness lays upon men heavy burdens, and grievous to be born, which makes humane life joyless and uneasie, they being so inconsistent, first, with Peace; and secondly, with Pleasure and Satisfaction.
Secondly, Experience informs us, that wicked men enjoy pleasure and satisfaction in their ways, there being no men so jovial and merry as they; and that men who pretend to Holiness are fullen and melancholy, and are exposed to heavy sufferings and trials.
Thirdly, 'Tis singularity and ambition that prevail more with men than any other motive to be holy.
Fourthly, 'Tis the greatest piece of folly, ignorance, and impudence, for men to quit with present pleasures for mere uncertainties.
The first being the most material Objection, I shall therefore more largely and distinctly examine it; and in doing of this, I shall desire these four things may be considered. First, that the divine Laws are not grievous and uneasie. Secondly, that Vice is much more troublesom and difficult than Vertue. Thirdly, that Holiness conduceth both to the Peace and Happiness of humane Societies, and to the temporal Advantage of private persons. And Fourthly, that there is a great deal of more pleasure in the ways of Holiness, than in the commission of sin.
That the divine Laws are not grievous and uneasie, but extreamly reasonable and wise, is a truth I have already made plain, when I discoursed of the rule of Holiness. The whole tenour of the Laws of Christianity being so exceedingly suitable to the very nature of men, it cannot be rationally supposed that they can be grievous to them. St. Paul to the Philippians, gives us a brief and compendious, but very full and comprehensive, account of what things the Laws of our Christianity enjoyn, viz. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, and whatsoever things are of good report: all which are so agreeable to Reason, that even the light of Nature prompts men to the doing of them, and fully discovers it self to be an irreconcilable Enemy to all kinde of vices.
'Tis not then Reason, but the impetuous Lusts of men, that determines a holy Law to be grievous and uneasie: and indeed, no wonder though this unjust Judge make Holiness appear formidable, and represent it as grievous to Mankinde; it being so much the interest of this partial Judge to condemn it as criminal, and to decrie it as a yoak intolerable and grievous to be born. 'Tis not probable that the most innocent shall pass uncondemned, when an Enemy is set up in the Judgement-seat to pass Sentence: our blessed Saviour must be pronounced guilty by Pilat, although even this unjust Judge openly profest, he found no fault in him. And seeing our great Law-giver met with so severe a sentence, who can expect any more upright verdicts should pass upon his Laws?
But that the divine Laws are not indeed grievous to be born, may easily appear from plain Texts of Scripture (which is the onelyonly infallible rule.) Our great Lord hath himself taught his Disciples, That his yoak is easie, and his burden light. And one of his inspired Disciples has assured us, that his commands are not grievous: two Texts sufficient methinks to remove all those prejudices that are cast upon a holy life, as if it were full of fatigue and trouble.
But besides Scripture, Reason and Experience too, come in to witness this truth. First, Reason bears witness that the divine Commands are extreamly reasonable and natural; and is it not against the common vote of Mankinde, to say, What is natural, is uneasie and difficult? Men who impose hard and grievous tasks upon others, are by all men condemned as unreasonable; which certainly implies, that whatever is reasonable, is not grievous and difficult. 'Tis true, sinners, who by their many-repeated acts of disobedience have contracted a habit of sin, do indeed commit it with less trouble than those who first engage to this Tyranny; as Slaves, who by custom look upon that as easie, which at their first entrance upon such a slavery was very difficult and grievous: And yet whatever ease the most daring sinner may pretend is to be found in the acts of sin, I durst appeal to his own breast, whether he might not with a great deal of more ease, and less fatigue, have kept the divine Laws, than he met with in breaking of them.
I confess, the Laws of Christianity are not natural in a strict and confined sence; but onelyonly in so far as they correspond with, and are suitable to, the nature of Mankinde: hence some sins are said to be unnatural; not because all sins may not adopt to themselves that title, but because upon a more peculiar and special account, all men are sensible that they are bruitish, and unbecoming any who carry in their bosom a rational Soul. There is not any vice, but it infests and prejudges Nature. Anger is a degree of Madness, that violently transports men, and quite mars their inward ease and repose. Revenge, a more lasting and deliberate fury, preys upon the Soul where it resides, and so distracts and hurries it with inquietude and restlesness, that nothing imaginable can be supposed a greater Enemy to Nature, how sweet soever and luscious it may seem to depraved nature. Intemperance, and Vncleanness, are sins which debase Humane nature below that of beasts, and are the cause of many intolerable pains and Diseases, which make Humane life but an uneasie burden. But besides all these troubles, we may adde that horrour of Conscience that haunts the sinner with fear and astonishment. All which contribute to clear the truth of what I assert.
Again, Reason tells a man, that it cannot be grievous to him to perform that which is so much his interest and advantage. Men in their secular concerns finde no difficulties in any undertaking wherein their interest is concerned; and sure it is mans greatest interest to keep the divine Precepts, as I have already at some length discovered. 'Tis an excellent saying, of as excellent an Author: Reason (says he) must first cease to be Reason, and commence Phrenzie, before 'tis possible it can set it self in defiance of those Laws of Christ, which are accommodated to its greatest interest. Causes of the decay of Christian Piety, Chap. 5.
But besides Reason, Experience bears also witness to this truth, that the divine Laws are not grievous. But before I proceed to prove this, I shall premise two Cautions: First, when I say that Experience makes it plain, that the Laws of Christianity are not grievous; I do not mean that a sinner when he first forsaketh his sins, and betakes himself to a holy and vertuous life, shall encounter with no difficulties; no sure, this cannot reasonably be expected: for his former habit in sin will at the first give him work enough; he has an old custom to oppose and struggle with, which will cost him no small pains to overcome. Secondly, far less must we fondly imagine that the Law of Christianity is so easie, as supersedes and gives a discharge to humane industry, vigilancy, and care: they are but strangers to a holy life, and never knew what it is to obey Gods Commands, who never were at any pains, nay who are not very industrious and careful to observe them. When our Saviour says, his yoak is easie, he does not hereby intend to perswade men to be like Solomons sluggard; sure Heaven was never designed for loiterers in Gods Vineyard: but his intent there, is to remove a common prejudice men were like to entertain against Christianity, as if it were an intolerable yoak, and insupportable task: now this Christ forewarns his Disciples is not true.
These two things being premised, I now appeal to Experience (which often corrects errour in speculation) whether the Laws of Heaven or Hell are most grievous. And to condescend as far as possible, I shall not here call in the Experiences of good men, who all unanimously assent that there is more ease and less fatigue in obeying, than in breaking the divine Laws; but I shall submit to the sinners own testimony, when he is in his most sober state; I mean, when he is under the extremity of some pain inflicted by his sins, or when he lies upon his death-bed: at other times, when he is in the pursute of some Lust, no wonder though he pass as unjust a sentence as sick men do of tastes, who having their palates infected with some venomous and filthy humour, judge every thing, be it really never so pleasant, to be bitter and harsh.
Go then to sinners when they come to themselves (as it is said of the Prodigal, He came to himself, as if he had been before mad or distracted) and ask them whether they finde more trouble in their doing or omitting of sin? Ask the Drunkard, who by his intemperance lies smarting under the tormenting pains of the Gout, whether he had been wiser, and suffered less trouble, if he had been temperate, and abstained from excess? Nay, besides the diseases that many, if not most of vices bring upon men; there are some sins that make men sensibly in the time finde pain and trouble. Go to the Lascivious and Wanton person who is tormented with the Pox, and ask whether his sin be grievous to him or not? There are few sins which are not attended with grievous concomitants. But I shall not insist.
I confess, no mens Experiences are so likely to demonstrate this truth, nor are more pertinently appealed to, as theirs who have once experimented the pleasures and pains of both states: Ask therefore those who were once Drunkards and Adulterers, but are now sanctified and settled in a course of Holiness; and I am sure they shall verily testifie, that it is onelyonly Satan's Yoak that is uneasie and burthensome.
But granting that there is some difficulty in the exact observation of the Laws of Christianity, (as sure any man who consults the corruption of his own nature, and the depraved inclinations thereof, against which they are levelled, will never deny) yet if this shall be judged a good Argument to cancel the Laws of Christianity, all Laws whatsoever shall be quite dashed out, and banished the world; for who shall be guilty, if he may have the liberty to use this for a relevant excuse?
This being then so unreasonable to imagine, (and if it should be admitted, should yet never a whit excuse the sinner, who to his experience findes sin to be so uneasie and troublesome) yet I shall adde two Considerations that demonstrate, the Laws of Christianity are more easie than any other Laws that ever were invented; and that they are not (as carnal men represent them) hard sayings which none can bear. First, the Author of the Gospel-precepts hath offered to us an assistance, able to conquer all the difficulties that can be supposed to attend the keeping of his Mandates. 'Tis true, if Christ had enjoyned his followers to obey a Law which could not possibly be kept; I confess, in that case, his Commands had been grievous, and his Yoak insupportable: Or if he had been satisfied with no less than perfect innocency, and unsinning obedience, I don't see how this prejudice and cavil could have been removed. But he who prescribed those Precepts, considered the frailties of our nature, and the weakness of man in this lapsed estate; and therefore he has provided help for us, if we will but be at the pains seriously to implore it; For he giveth his Spirit to them that ask it. And upon this account the beloved Apostle encourageth Christians to obey the precepts of the Gospel, because Greater is he that is in you, than he that is in the world.
Secondly, The excellency of the Reward that is promised to the obedient, is a most noble consideration to make men (as the Psalmist speaks) run the way of Gods Commandments. The promissory part of the Gospel, renders the preceptive part easie. Methinks the holy Soul should with comfort thus express it self, when the greatest difficulties offer: Good God! shall I be discouraged to obey the hardest (if any thing proceeding from infinite Wisdom and Goodness can be said to be difficult) of thy Commandments, when so glorious a prize is the reward thereof? If a terrene and temporal felicity animates others to encounter the most Giant-difficulties, how much more unconcernedly should I slight all hazards, and contemn by a fearless courage all dangers, for that blessed hope that is set before me? Can I remember there is a Kingdom promised, and yet be terrified from it by supposed difficulties, or complain that the way is inaccessible? Do I really know that it is indeed a good Land, and am yet discouraged to attempt the taking of it, because it will require some violence? Shall I, like the Reubenites and Gadites, set up my rest on this side of Jordan, notwithstanding this proposal of Canaan? No sure, eternal Life is too noble a prize to be lost, for fear of fighting the Good sight. I regard no difficulties while I eye the Crown; I cannot think those Precepts grievous, that are enforced by so many excellent promises. So great a recompence of reward should, methinks, inspire the dullest Heart, and sweeten the hardest Service; should make any one willing and content to sacrifice his most beloved lusts, to cut off the right Hand, and pluck out the right eye, which stand in the way, and hinder him from entring into Heaven.
Having thus endeavoured to explain upon what account the Laws of Christianity are not grievous, I hope I shall not need to insist long upon the following particulars. At first sight it seems plain, that since the case is so, Vice must certainly be more troublesome than Vertue; and that it is easier for men to live holily, than wickedly: and yet, I know not by what strange artifice, Holiness has had the bad luck to be represented as being extreamly difficult. I confess, I intend not to inveigh against the sacred Tribe of Levi, who have represented Heaven almost as unaccessible, as the Israelitish Spies did the good Land of Canaan; knowing they thereby onelyonly designe to raise mens endeavours: although I could have wished that they had considered better, how readily men of corrupt mindes and vitious practices lay aside all care of Gods Commandments, upon this suggestion, that they are grievous; and are deterred from a holy and vertuous life.
But that Vice is more troublesome and uneasie than Vertue, will (besides what I have formerly said) appear to be so, from the following Considerations. First, Sacred Records represent sinners as men who weary themselves with sin; and the Prophet Isaiah describes their trouble by a very apt similitude, Isa. 57.20. The wicked is like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. The ways of sin are frequently called crooked paths, and wicked men are said to walk astray; whileas the way of Holiness and Vertue is said to be a streight and high way: All which Phrases plainly enough imply, that the former is full of intricacy and perplexities, and the latter plain and easie.
Experiences to prove this, are every day so multiplied, that they may abundantly serve to silence all doubts. The Drunkard can experimentally tell the costliness of his sin, and the tormenting diseases that are frequently the effect of an overcharged Stomach; the uneasie belchings and overturnings within, the grievous pains of Head and Joynts. The Wanton and Lascivious can produce his painful boils and sores, to witness the uneasiness of Lust; at best, he can onelyonly produce an hectick Body. But besides those loathsome diseases that are the effects of Lasciviousness, how restless and uneasie is the condition of such persons? But how impossible is it to give a just list of those miseries that Wantonness and Intemperance hurry men to? To what a multitude of amazing difficulties does Pride expose men! what mischiefs, jarrs and contests does it raise? Envy and Revenge torment mens spirits, and so disquiet and perturb them, that men may as well take fire into their bosom, and pretend they perceive no torment, as lodge those horrid lusts in their breasts without the sense of their extream misery and pain. The Covetous minde is never at rest, but is ever craving and desirous of more. But to shew how troublesome the practice of every sin is, requires a larger discourse than I can well allow.
But how easie is Vertue, if compared with Vice? At what trouble and pains are men, to invent a lie? and when they have contrived it, they cannot but be afraid lest it be discovered. But how easie is it to speak the truth? With how much art and pains do men trouble themselves to conceal their vices? The Adulterer is wearied with watching convenient opportunities, and afraid lest he be discovered; whileas the chast person enjoys himself quietly, & is troubled with no such attender. The covetous Miser is cruciate and tormented with a desire of what he cannot expect; is extreamly tormented by an incessant care, lest he lose what he hath, and ever toiling to acquire more; whileas the vertuous Soul is contented with what he enjoyeth, and grudgeth not to bestow a part of what is his to others.
There is no man who is not quite given up to commit all manner of wickedness, and whose conscience is not seared as with a hot Iron, but can tell by his experience, how perplexing and uneasie Vice is. And to make this yet more plain, I shall adde these few following Reasons. First, the nature of Vice is so reproachful, that men are even troubled to coyn shifts to avoid the owning it; and sure this cannot but be uneasie to men. Secondly, the most viciously inclined persons, who will not practise, yet are force for their interest to pretend Vertue, and usually indeed become greater Zealots than those who are really vertuous: But this cannot but be exceedingly troublesome to them, it being against their inclinations, and contradictory to the internal sentiments of their mindes. And besides, at what pains are they to make other men believe that they are real in what they onelyonly pretend? Thirdly, Vice is very perplexing and difficult, upon the account that it requires hard, if not impossible performances: the Covetous minde is prompted to attempt many difficulties to obtain what it craves, and after all is disappointed. Nay, indeed, Covetousness is a vice so uneasie and troublesome, that it proposeth what can never be acquired: for after it hath got what is designed, it is restless, and as ready to say Give, give, as ever. But Lastly, that which contributes most to render Vice uneasie, are those after-pangs of Conscience which fill the Soul with horrour and amazement; the consciousness of guilt stings and torments it, and makes the sinner a terrour to himself. 'Tis impossible either to gag or corrupt Conscience, that it shall never give any check. But now how quieting and solacing is Vertue? no man ever yet complained that terrours haunted him for living holily. O how do the thoughts of a vertuous life refresh men in the midst of greatest dangers? Let us go to sinners on their deathbed, and then we shall finde this truth preached to the full; an evidence valid enough to condemn sin as the uneasiest thing imaginable.
And thus we have seen how many difficulties attend sin, both before, and after it is committed. And now what reason can any man alleadge for the pretended easiness of sin? I confess, I know not any thing, except it be custom, that can be pertinently adduced; but how weak is this Plea? for although Custom, which is a second nature, may contribute very much to stupifie the Judgement, and harden the Conscience, and so consequently make Vice the more easie; ye… we can hardly suppose that ever Humane nature will so far assimilate the nature of mere Animals, as to be deprived of Reason and Conscience: And sure, so long as any of these remain, Vice must needs meet with opposition. But Secondly, if men will compare the easiness of Vertue and Vice, they must put them in equal circumstances; and then I doubt not but Vice shall stand condemned, as the great troubler of peace and quietness. For instance, let us suppose that a man is accustomed to a holy life, and is habituate to live soberly, righteously, and godly; in this case, let any man make but the experiment, and I am sure he shall ingenuously acknowledge, that a good life affords more tranquillity and peace, than Vice dares lay claim to.
And yet, I know not by what bad luck, Holiness has been represented as opposite to mens present welfare, and hurtful to their peace and tranquillity. How groundless this prejudice is, I have already endeavoured to shew. I shall therefore now onelyonly in a few words make it plain, that Holiness is the most effectual method that can be taken, to exalt the publick peace and happiness of a Nation. And Secondly, that it infinitely conduceth to the happiness, peace, and tranquillity of particular persons; and that nothing is so inconsistent with, and hurtful to both, as sin.
How much Holiness tends to the advancement of publick peace in a Kingdom and Nation, appears very plainly from the Wise mans observation, Prov. 14.34. Righteousness exalteth a nation; but sin is the reproach of any people. And the Apostle St. James gives us a true account of the causes of publick jars, Jam. 4.1. From whence come wars and sightings amongst you? are they not hence, even from your lusts that war in your members? If mankinde had not corrupted their ways, and degenerated from their pristine purity, how peaceable and happy had humane societies been? but in this lapsed state, Ambition, Pride, and Injustice act their tragical parts, and so tend to the destruction of humane societies, that if there did not remain some sparks and remainders of Religion, 'tis not possible that humane society could evite an utter ruine. And he that well ponders the settled course of divine Providence, shall easily assent, that in all Ages Righteousness and Vertue have been rewarded with a temporal tranquillity and happiness; and that fruitful lands have been turned into barrenness, for the wickedness of them that dwell therein. And indeed 'tis very reasonable to think that the divine Justice will reward a righteous Nation, and punish a rebellious People. 'Tis true, he may defer his Judgements for a while, yet his Justice will not always give place to mercy and forbearance; but a Nation that continueth and increaseth its provocations, must expect to be punished in this world, (which is the onelyonly proper place) as a righteous Land may expect a present reward.
That Holiness doth also conduce to the peace and quietness of particular persons, is nothing less evident from Scripture: Psal. 119.165. Great peace have they that love thy Law, and nothing shall offend them: but the wicked is like the troubled sea when it cannot rest, whose waters cast up mire and dirt, Isa. 57.20. I have once and again shewed, that there can be no inward tranquillity and peace, where Holiness is wanting: the very thoughts of God, which above all things are most sweet, are notwithstanding troublesome to wicked men. But because Humane nature is in this degenerate state extreamly sunk down into Sense, and more apt to be wrought upon by temporal advantages, than what onelyonly concern the Soul, and have a prospect to things that are future; I have also in the former part of this Discourse endeavoured to make plain, how advantageous Holiness is upon the foresaid account; and that length of days are in her right hand, and in her left hand riches and honour: That her ways are ways of pleasantness, and all her paths peace: That Godliness is great gain, having the promises of the life that now is, as well as of that which is to come. And indeed, any man, who considers the nature and reason of the thing, cannot but be inclined to think it must be so: For how can that man be exposed to trouble and disquietment, who hath gotten the mastery over his Passions? And I dare appeal to the sinners own experience, whether vices have not been prejudicial to his health, macerated his Body, and filled him with tortures and pains? whether some sins have not brought him to poverty and disgrace, ruined both his estate and fame? Can any man produce any good effect that ever sin caused? sure, if men would speak impartially, they should acknowledge all this to be true.
That there is a great deal of more pleasure in the ways of Holiness than in the commission of sin, (which is the fourth thing proposed to be considered) needs not puzzle any man to prove it. How delightful are all acts of Piety and Vertue? how unexpressible is that comfort that the devout Soul findes in conversing with God? Well might the Psalmist say, Light is sown for the righteous, and gladness for the upright in heart, Psal. 97.11. he often experienced that sweetness and satisfaction that is the result of obedience; whileas Solomon, who could pass the best verdict of sensual pleasures, yet concludes them to be but vanity and vexation of spirit.
There be two things that allay the pleasures of sin: First, the unruliness of immoderate passions, which fret and vex the mindes of men, and hinder the sinner from tasting its pleasure. Secondly, the fear of an invisible being, armed to punish them for their misdemeanors: Conscience, upon the apprehension of guilt, recoils upon the sinner, and mars all the pleasure he promised himself to enjoy: This made Belshazzer, a King, and environed with his Nobles, tremble and quake in the midst of his cups. But supposing vices did bring as much pleasure along with them as they pretend, yet upon two accounts they are not half so delicious as the pleasure that spring from a good life. First, the pleasures of sin are so interrupted, of a short duration, or, as the Apostle expresseth them, they are but for a season: how quickly will a period be put to all these pleasures, which now make so much noise? They are very fitly compared by Solomon, to the crackling of thorns under a pot, which are scarce sooner in a blaze, than they vanish; but the joys that spring from a good conversation, are at their lowest ebb here: they do indeed continue, for no man taketh away this joy; but Heaven is the designed place for the good Soul to feed upon those Rivers of pleasures that are at God's right hand for evermore. Secondly, sensual pleasures do soon cloy mens appetites: we cannot enjoy long any sensual delight, but we are quickly weary of it: but it is not so with spiritual delights; 'tis onelyonly the absence of them, when suspended for our sins, that troubles and molests us. 'Tis impossible that sensual pleasures can satisfie the soul of man, which was never framed for a Mahometan Paradise; nor can it be rationally expected, that he who is conscious to himself of guilt, should be free from fear; which being so tormenting, can never permit men to enjoy pleasure freely.
But let us descend to sensual pleasures, and we shall finde, that he who is temperate and moderate, is more likely to relish the pleasantness of Meat, Drink, and Pastime, than the intemperate and immoderate. He who relieves the Poor, and refresheth the Needy, cannot but finde more real sweetness and satisfaction in doing so, than he who drinks away his Estate. He who speaks the truth, findes not those tormenting checks of Conscience which are the just reward of lying. But all this will more plainly appear, by the Solution of the next Objection.
The second Imputation is brought from Experience; namely, that wicked men are for ordinary very jovial and cheerful, and enjoy a great deal of satisfaction in their ways; whereas men who pretend to Piety and Holiness, are very sad and disconsolate.
To this I answer; That the Question is not whether wicked men have some pleasure in their sins, or not? but, whether that pleasure that ariseth from a good life, be not infinitely preferable to these? Alas! the most promising sensual pleasure (supposing it to be lawful) is much inferiour to the satisfaction and comfort that springs from a good Conscience. How much more inconsiderable must sinful pleasures be, which are attended with so black and dismal consequences? Indignation and wrath, tribulation and anguish upon every soul of man that doth evil. Sinful pleasures are at the best but short; and sure this consideration contributes very much to lessen their value: But that which makes them so mean, and not worth the enjoying, is the painful Eternity that succeeds to them.
However then the wicked may appear jovial and merry, yet their inward thoughts (if we could discover them) cannot be at quiet and ease: Whatever pleasure they may reap in the present act, yet they cannot afterwards look unto themselves without horrour and amazement: The after-stings of sin are so painful, that he buys those present pleasures at a rate no reasonable man would purchase them.
But that wicked men cannot really enjoy that pleasure and contentment they pretend to, seems very plain from Reason. For first, How can any man be satisfied with those actions which are so cross to his very nature, and opposite to Reason, as every sin is? Can a man finde pleasure in doing that which he knows he ought not to do? sure the reboundings of Conscience, upon the apprehension of doing amiss, will soon rase out any pleasure that sin affords; and a sick man may more rationally expect rest, than those men pleasure and contentment. Secondly, it can afford little pleasure to men, to act quite contrary to their own interests; it is rather like the laughter of fools and mad men, than a real pleasure, that such men can pretend to. Now every sinner quite ruines his interest and happiness, while he runneth headlong to destruction; and for a present pleasure, which is onelyonly grateful to the sensual appetite, loseth those lasting Rivers of pleasure, which, though future, are yet certain, and which are calculated for the Soul. Thirdly, What pleasure can any man enjoy, who is sure to be eternally tormented? As there is no peace, so no pleasure to the wicked, who are at oddes with God, whose favour is better than life.
But what reason have good men to be sad and disconsolate, since all the causes of grief are removed from them? Light is sown for the righteous, and gladness for the upright in heart; so that the Apostle had good reason to double that Exhortation, Rejoyce in the Lord, again I say rejoyce. O how satisfying and pleasant is it for men to act reasonably, and to be assured that they have done their duty, and have acted for their own interest! Our rejoycing is this, (saith the Apostle) the testimony of our consciences, that in all simplicity and godly sincerity we have had our conversation in the world.
Sure there was never any man who was troubled for living holily, there being no reason why any should: 'Tis true, good men may be of a melancholy disposition, and naturally inclined to sadness; but this can be no reflection on Holiness, as if it were the cause of that melancholy temper: nay, the best of men have their own failings, and no wonder though these breed some trouble and disquiet: But this is not to be disconsolate for being good, but for doing evil. And indeed, I may adde, that the great abominations and profanity, the contempt of Religion, and dishonour that is done to God that abounds, may very rationally make good men with the Psalmist say, Rivers of tears run down my eyes, because men observe not thy Law.
And thus this imputation cast upon Holiness, is easily wip'd off. Grief and sadness are not the effect of a good life; but of an imperfect obedience: And while our sins call for mourning and fasting, it were a piece of madness for men to be jovial and merry, and entertain themselves with those deceitful melodies, which will end in weeping and gnashing of teeth.
And yet the sorrow of truely good men is not so obvious to the eye of men, as it is to him who is the searcher of the heart; it is rather the artifice of the formal Penitent, and hypocritical Professor, than the character of the Righteous, to disfigure their faces, and appear sad and demure. A good man chuseth rather, with David, to mourn in secret, and when he appears in publick to wash his face, than with those Hypocrites of whom Isaiah speaks, who bow down their head like a bull-rush, who have chosen affliction rather than innocence.
The next imputation cast upon Holiness is, that it is but a piece of singularity, and a vain ambition to walk alone. Ans. I am heartily sorry that the universal deluge of Impiety should make good men say as once Elijah did in another case, I am onelyonly left: the few number of good men, compared with the vast multitude and Armies of transgressors, makes them to be esteemed singular and precise; and brings upon them the wrath and fury of ungodly sinners, because they will not run with them to the same excess of riot, and wallow in the mire as they do. But truely this charge is not more rational, than if a company of mad men should call one a singular fool, because he does not comply with them in all their extravagant actings, which do really rather require pity and compassion than imitation.
I doubt not but Singularity in some cases is a very intolerable temper, and unbecoming any man who pretends wisdom: but yet, if it be universally condemned, and in no case admitted as reasonable, I don't see but the charge will rebound upon the sinner, who in this degenerate age thinks the worse of himself, if he exceed not others in wickedness.
But since Holiness is so conformable to Humane reason, so advantageous and beneficial to every man; what madness is it to condemn it as singular? Sure, he who intends to walk as a man who is of a good understanding, (as good men are said to be) who intends to minde his interest and happiness, will never be frighted from Holiness, because may be it is not in vogue, nor become the mode of the Kingdome. If a whole Kingdom (excepting a few) should rebel against their Prince, would it be any blot upon these few Loyal Subjects, that they affected Singularity?
But this cavil is so insignificant and silly, that I need not enlarge. Sure, since Holiness is the peculiar excellency and noble embellishment of Humane nature; since it is so venerable and lovely, and of all perfections the most excellent; he must be degenerate to the brutal nature, who condemns Singularity in Holiness; for this is in truth a condemning a man because he is more excellent than his neghbour, as the righteous is said to be in Scripture.
The last heavy Charge is, that it is folly and madness for men to quit with their present pleasures, and expose themselves to grievous troubles, for a future reward which is uncertain, and which no body ever saw. To this I Answer, First, it is a great mistake to think that Holiness exposeth men to relinquish temporal and sensual pleasures, there being no men in the world so qualified to experiment the sweetness of these, none who live in so happy and flourishing condition, who are more healthful, and enjoy a greater measure of peace and quietness, than good men. The onelyonly inconveniency they are exposed to, is affliction upon the account of Religion; which when Christianity did commence, was no rare thing, but now is not so ordinary. But supposing good men were exposed to greater afflictions than other men, yet there is a great deal of satisfaction in submitting to them, since they are but light afflictions, and momentary too, which work for us a far more exceeeding and eternal weight of glory. These small evils are rather to be endured, than lasting pains and torments. Sure, Of two evils, the least is to be chosen.
Secondly, Although the reward of Holiness be future, yet 'tis not uncertain. We have as great assurance that there will be a reward for the Righteous in another world, as the nature of the thing is capable of: and sure he is an unwise man that asks any other demonstration or proof. Now that there is a reward laid up for good men, which though unseen, is yet as certain as if it were obvious to sense, we have the greatest rational evidence, and the best moral arguments to confirm it. For first, if there be a God; Secondly, if the Scriptures be the Word of God, then there is not any thing more certain, than that there is a state of rewards and punishments after this life. First, if there be a God, then we can have no reasonable scruple about the future reward: for since God is holy and just (perfections essential to a Deity) then certainly he will, as the great Governour of the World, reward Vertue, and punish Vice. But this doth not always fall out so here; therefore it is reasonable to conclude, that he hath reserved the wicked till that great day of wrath, and prepared a reward for the righteous. Secondly, If the Scripture be the Word of God, then he who runs may read this truth.
We have then the greatest moral assurance possible, that there is a future reward; which may sufficiently encourage men to hazard all they enjoy here, for the expectation of it. But I shall onelyonly suppose that the future reward is possible; (which I think few will deny, or can prove it to be impossible) yet even upon this supposition, good men who part with the transitory things of this life, prove a great deal wiser than those who condemn them: For if there be no life after this, all the loss a good man suffers, is that of temporal conveniency; he hath denied himself the enjoyment of sensual pleasures, so far as he judgeth them sinful; he is not so intemperate as other men, and perhaps is exposed to some hazards for his Religion; at the most, all that he is to hazard is but very small. But if there be a future reward, in what a dismal state are the wicked, who shall everlastingly be deprived of it, and be irrecoverably plunged into a state of lasting and severe torments?
But since we are assured of a future reward, and know certainly, that the righteous shall shine forth as the sun in the Kingdom of their Father, and that the wicked shall be cast into utter darkness; What folly and madness is it to be careful for the Body, and careless what becomes of the Soul; to provide for Time, and neglect Eternity? Sure 'tis no wonder though the Wise man does so frequently characterize the sinner a fool, and represents him as one that lacketh understanding: And indeed, we may rationally say, This their way is their folly; their foolish choice proclaims, that those workers of iniquity have no knowledge.