Moses Choice, Treatise · Part 1 · Chapter 15
CHAP. XV. The true pleaſantneſs of all the ways of godlineſs.
NOw that you may be further convinced that in the choice of the ways of godlineſs, you ſhall not loſe, but change pleaſures; you ſhall finde pleaſures ſweet and ſatisfying, of a higher nature in them then ever before your ſouls were acquainted with; conſider what Solomon ſaith of the ways of wiſdom; Solomon, who had experience of all other pleaſures whatſoever, yet of them he ſaith, Proverbs 3. 17. Her ways are ways of pleaſantneſs.
That the yoke of Chriſt was an eaſie yoke, and the ways of godlineſs had eaſe in them, we have ſpoken largely: As they have eaſe, ſo they have pleaſantneſs, all the ways of godlineſs are pleaſant, to that at this time. Ordinarily we cannot expect any dependence in theſe Proverbs, but yet in this you have, there is a dependence of theſe words upon the 13. ver. and ſo from thence there is a connextion of the ſeveral Proverbs.
In the 13. ver. you have the commendation of wiſdom, and the bleſſed eſtate of that man ſet out, that findes wiſdom: Wiſdom is commended by many arguments, and amongſt the reſt, not to ſpend time about the other, this is one, becauſe all her ways are ways of pleaſantneſs; and therefore happy is the man that findes it out. All her ways, that is, the ways of wiſdom, the ways of godlineſs, they are ways of pleaſantneſs, not onelyonly ſhall be, but they are ſo, they are ways in themſelves pleaſant, and lead to pleaſantneſs: They are ways not onelyonly pleaſant, but ways of pleaſantneſs in the abſtract. Wherefore the point that is to be the ſubject of this exerciſe, is, as you have it plain in the words:
That the ways of godlineſs are delightful ways, full of pleaſure, yea, they are pleaſantneſs it ſelf.
There is nothing that mans heart is ſet more upon then pleaſure; and nothing hinders a man from the ways of godlineſs, more then fear he ſhall not finde pleaſure in them: Wherefore it is an argument of great concernment for us, throughly to be convinced that there is pleaſantneſs in the ways of godlineſs, they are ways of pleaſure; and I hope I ſpeak unto ſuch, whoſe hearts cloſe with the point as ſoon as it is named, who can ſay, Yes, and we finde it ſo. The ways of wiſdom are either the ways of Gods Ordinances, or the ways of exerciſe of grace, or ways of obedience; all theſe are the ways of pleaſantneſs. How amiable are thy Tabernacles, O Lord! they ſhall be ſatisfied with the fatneſs of thy houſe, the beauty of holineſs; And the like is ſaid of the Ordinances of God: The exerciſes of the graces of the Spirit, they are the ways of wiſdom, and are full of delight and pleaſure: Cant. 7. 13. The Mandrakes give a ſmell, and at our gates are all maner of fruits, new and old, which I have laid up for thee, O my beloved: In the Church of God the exerciſe of the graces of Gods Spirit among them is pleaſant. The duties of obedience are pleaſant: O how I love thy Law! Thy Law is my delight: and a hundred ſuch expreſſions in Scripture.
The Scripture ſets out the pleaſantneſs of Gods ways, by all maner of pleaſure that men finde in the world, the pleaſure of the eye, of the taſte, of the ſmell, of the ear. The way of the righteous is as a light that ſhines more and more, to a perfect day: Now it is a good and pleaſant thing for an eye to behold the light; no ſuch beauty as in the ways of godlineſs. The ſavour of oyntments and ſpices, in Scripture ſets out the fragrancy of Gods Spirit. The melody of the ear, that is alſo for the ſetting out of the joy of Gods people; Bleſſed are they that hear the joyful ſound. The taſte, O come and taſte how ſweet the Lord is. And the delight that Gods people have with the Lord in his ways, is ſet out by the marriage delight, that is the greateſt natural delight amongſt the children of men.
But wherein does the pleaſantneſs of the ways Quest.of wiſdom appear? what kinde of pleaſantneſs is it?
I ſhall anſwer ſome quaeres about this, and make Anſw.ſome application of it, and ſo proceed. Then a Maſter is like to prevail with his Scholars, and make them good Scholars, when he can make them love their Books: and it is the duty of Miniſters, not only to convince people, that they ought to walk in the ways of godlineſs, but to make them love them; that we may make you in love with the ways of godlineſs, The pleaſantneſs of Gods ways.we ſhall ſhew what pleaſantneſs is in them: Surely they muſt needs be ways of pleaſantneſs,
Firſt, becauſe they are the ways of wiſdom: 1.if they were but onelyonly rational ways, ſuch ways as were ſuitable to the principles of right reaſon, there were abundance of delight in them: certainly, there are rational delights, as well as ſenſual delights; he is not worthy of the name of a man, that does not think there are rational delights, as well as ſenſual: Many of the Heathens that knew what rational delights were, thoſe things ſuitable to the rules of right Reaſon, ſcorned ſenſual delights, as inferior to them; give me that man that hath but the rules of right Reaſon, and I dare undertake to convince him, that all the ways of godlineſs are ſuitable to thoſe principles, though ſome be above them: But being ways of wiſdom there is more pleaſure, becauſe they are not onelyonly ſuitable to the rules of right Reaſon, but are able to elevate Reaſon: Wiſdom does make the face of a man to ſhine, and puts a luſtre upon a man, and puts a glory upon any thing; the beauty and glory that wiſdom hath, is put upon the ways of godlineſs, therefore pleaſant.
Secondly, they are pleaſantneſs, becauſe in them 2.the ſoul of a man is in the true and right temper and frame of it: Now the delight of nature, it is the right temper and frame, ſuitable to the principles of nature in every thing; And therefore, that Text that you all know, where it is ſaid, A good Conſcicience is a continual feaſt; the word is in the Original, a good heart, a merry heart, and ſome tranſlate it, a heart that is in a right temper, that is, in ſuch a frame and temper, that is the true right temper of the heart, that affords a continual feaſt to any. That place in James 5. If any man be merry, let him ſing; foreignthe word is, if any ones minde be right, if his minde be in the right temper, then let him ſing: For there is no true mirth, no true joy, but that which ariſes from the true temper of the ſpirit. Senſe hath no delight, but when the ſenſitive part is in the right temper; and ſo it is in the ſoul: Now the ſoul in the ways of godlineſs is in the right temper, theſe put the ſoul into the right frame, and ſo comes to be pleaſant.
Thirdly, they are pleaſantneſs, becauſe they are 3.the higheſt actions of the higheſt faculties, elevated by the higheſt principles, about the higheſt objects, and therefore muſt needs afford a great deal of pleaſure. This is a ſpecial conſideration of the pleaſantneſs of the ways of godlineſs, and will let much of the excellency of them into your hearts. What is the higheſt pleaſure of ſenſe, but the higheſt exerciſe of the ſenſitive faculty about ſuch an object as is ſuitable to ſenſe? as there is a great deal of pleaſure in meat and drink: Whence comes this? It comes from that exerciſe of the Salinal humor in the tongue and frame of the mouth, meeting with another humor in meat and drink, ſuitable to it, that is all the pleaſure in the taſte, which is the ſpecial pleaſure that is ſought for in the world.
Now I beſeech you conſider, if there be pleaſure in joyning two ſuch mean things together, the exerciſe of the humor in the ſpittle, meeting with a humor in meat and drink ſuitable to it; what pleaſure muſt needs be in the exerciſing, and acting of a creature, that is of the higheſt nature that ever God made creature; and theſe creatures raiſed with the higheſt principles for the kinde that any creature is capable of, and exerciſed about the higheſt objects that it is poſſible for a creature to be exerciſed about for the kinde, God, and Chriſt, and Eternity? if we ſee pleaſure in the other that is ſo low, and not in this, certainly we muſt pull out our eyes, and willingly beſot our own hearts, if we yield not that the pleaſure herein is abundantly more, and more glorious. So the pleaſure of the eye, what is it but the viſive ſpirit that is in the eye? meeting with colour abroad, it hath pleaſure therein: If the viſive ſpirit in the eye, which is a poor mean thing that brute beaſts have as well as our ſelves, meeting with ſuch a poor thing as the colour is, becomes ſuch delight; what delight muſt be in exerciſing the higheſt faculties, about the higheſt objects? And ſo the ſmell is nothing but that humor in the noſtrils, meeting with another humor that is without: And ſo of the ear, and of the touch; we might inſtance, there the delight comes from nothing but the exerciſe of the faculty about mean things; but if godlineſs exerciſes ſuch glorious faculties, ſo elevated about ſuch glorious objects, there muſt needs be a great deal of pleaſantneſs.
Fourthly, the ways of wiſdom muſt needs be 4.ways of pleaſantneſs, becauſe they are the life of God himſelf, the ſoul in the ways of wiſdom does live the very life of God: The Scripture ſpeaks of the Life of Grace, it is the life of God: Now all pleaſure and comfort, is according to the life that a creature lives; comfort is nothing elſe but the feeding of ſuch a kinde of life: Senſitive comforts is the feeding of that life, rational comforts the feeding of that life; and the life of God being a higher life then any other, then ſenſe or reaſon, that muſt have its comforts too, and there muſt be delight and pleaſure for the filling up of this; now the work of Grace in the hearts of Gods people, & in their lives, it is the life of God, and therefore there muſt needs be a great deal of comfort in the exerciſe of ſuch a life.
Fifthly, much pleaſantneſs there is in the ways of godlineſs, becauſe in them the people of God do communicate unto God their ſouls, in all that they have or do, by a letting out of the ſoul into God that is the fountain of all good: Now there is an infinite delight in this. All the delight that there is in God, or in the creature, is in communication. In God himſelf: becauſe God would have delight in himſelf, therefore he would have that that he might communicate himſelf to; and becauſe he would have infinite delight, according to his infinite nature, therefore he would have that, that he might infinitely communicate himſelf unto; and therefore the Son of God, the ſecond Perſon of the Trinity, is the infinite delight of his Father, becauſe the Father does infinitely communicate himſelf unto him.
And now becauſe God would have further delight, though there be nothing that he can infinitely communicate himſelf unto but his Son, yet that he may have ſuch delight as his creature may underſtand, he makes a world; and the ſpecial end why God made the world, is, that he might have creatures to communicate himſelf unto, in his wiſdom, and goodneſs and glory; and therefore thoſe creatures that are moſt capable of Gods communicating himſelf unto, are called Gods delight; God rejoyces in the habitable parts of the earth, becauſe there are creatures that he can communicate himſelf unto, and eſpecially his pleaſure is among his people, becauſe there are creatures that are capable of communicating of himſelf: Thus you ſee that the delight of Gods is communicating himſelf.
And ſo the delight of the creature is in communicating themſelves; and therefore of all natural delights, that of marriage is the moſt, becauſe there is the greateſt communication of one creature to another: Now when as Gods delight is in communication, and our delight is in natural communication, then much more when we come to communicate our ſelves ſpiritually to God. There is a delight in the life of friendſhip, becauſe one friend communicates himſelf to another, but in marriage greater, becauſe that communication is greater; and according to the degrees of communication, the degrees of delight are; then the delight in the ways of God muſt be the greateſt, becauſe there is the greateſt, and higheſt, and moſt glorious communication of a creature, it communicates it ſelf, and lets out it ſelf fully into the infinite Ocean of all good: If there were nothing but a letting out of it ſelf into an ordinary good, it were delight, but to let out it ſelf into an infinite Ocean of all delight, this is pleaſure, and this is a myſtery; this is a ground why no hypocrite hath the delight of the ways of godlineſs, becauſe he does not communicate himſelf fully unto God; but when the heart comes off fully to communicate it ſelf to God, there is infinite delight in them: The ways of godlineſs ſurely are ways of pleaſure, if this be in them, as it is.
Sixthly, the ways of godlineſs are ways of 6.pleaſure, becauſe in them the ſoul hath the preſence of God, and walks with God, walks up and down in the light of his face: There is a bleſſed ſhine of Gods countenance, and of his love upon the ſoul, and influences of his graces unto the ſoul in thoſe ways; as the ſoul hath delight in the communication of its ſelf unto God, ſo they are ways of pleaſantneſs, becauſe in them there is a communication of God unto the ſoul: That place in Pſal. 89. 19. hath a notable expreſſion of the ſweetneſs of the ways of godlineſs, and the delight that Gods people have in thoſe ways: Bleſſed is the people that know the joyful ſound, they ſhall walk, O Lord, in the light of thy countenance. God is in them, and lets out himſelf unto them; now the quinteſſence of all good put together, is in every beam of Gods face, and therefore when God ſhall let out himſelf, and be thus the portion of a ſoul, it muſt needs be a great deal of delight.
Seventhly, ways of godlineſs are the ways of pleaſure, becauſe the principles of them all is love: whatſoever 7.comes from love, hath much delight and pleaſure, and the principle of every way of God is love: God would have nothing from us but out of love, and that may carry us unto love of God himſelf, and that love by which the heart is carried unto God, is the chariot of love: There is a ſweet expreſſion for this that we have in Cant. 3. 9, 10. the eſtate of the Church is ſet out by Solomons making himſelf a Chariot of the wood of Lebanon: He made the Pillars thereof of ſilver, the bottom thereof of gold, the covering of it of purple, the midſt thereof being paved with love. A ſtrange expreſſion, that the midſt of Chariot ſhould be paved with love: the chariot whereby Chriſt does carry his people up and down in the world, and bring them to himſelf, is ſuch a Chariot, as the midſt thereof is paved with love. At the 7. ver. he ſpeaks of the bed of Solomon, and here of his Chariot; Divines interpret theſe two places, his bed to ſet out the reſt and glory that the Saints ſhall have with Chriſt eternally; and the Chariot of Solomon, that is, thoſe ways wherein Chriſt carries his people up and down in the world to himſelf, and the midſt thereof is love; there muſt needs then be delight in thoſe ways.
Eighthly, the ways of God are full of pleaſantneſs, 8.becauſe they are ſuch as are delightful to God: Now they muſt be pleaſant, when they are ſuch as God takes delight in, they are ſuch as the Church knows Chriſt takes much delight in. What admirable expreſſions hath that Book of the Canticles, of Gods delight in the graces of his people, and in the ways of godlineſs? Now there is no man loves a friend, but accounts every good thing that his friend loves, to be a double good: Now that which God himſelf accounts pleaſantneſs, and is his delight, muſt needs be the delight and pleaſure of a gracious heart, becauſe there is ſo much nearneſs between God and a gracious heart.
Ninthly, Yet further, there is abundance of pleaſantneſs 10.in the ways of God, in regard of the many encouraging delights that God hath provided for his people while they do live here, and walk with him in theſe ways, to make their lives to be ſweet unto them; God provides his Paradiſe here for them, to encourage them, they walk in the garden of God; God hath his Eden, his garden, The Covenant of Grace, and the glorious things prepared, are as the Eden and Paradiſe of God, in which the ſouls of his people walk, wherein they have delightful hills and dales. In the Scripture there are the high myſteries of godlineſs, and the plain and eaſie truths of Religion, as valleys and hills to delight them in their way. They have the ſweet ſprings and rivers of Ordinances, that are appointed as ſweet ſtreams to refreſh them; and the bleſſed promiſes, delightful trees to behold, The tree of life, Chriſt himſelf, and a feaſt of fat things in the Ordinances, wine upon the lees, making melody in their hearts, they go no further for that, and therefore ſure their ways are ways of pleaſantneſs, there being ſo many encouraging delightful things that God hath provided for them in their way.
Tenthly, Further, ways of pleaſantneſs they are, 9.becauſe that Religion does enable them to draw out more delight and pleaſure from the creature it ſelf, then any other poſſibly can do; there is no principle that can enable to draw out delights from the creature, as godlineſs does enable a man to do; for take any other carnal natural man, he can draw out nothing from the creature but that which is carnal and natural; but Gods people have a principle to draw out more, and we are to know this, that every creature hath a natural delight in it, and there is ſomewhat more in it to a gracious heart, then a natural delight; as it was with Manna, when Manna fell, there was a dew that fell together with it; and ſo with our meat, and drink, and clothes, and eſtate, and delights in the world; it is true, they are Manna, and we feed upon them as the carnal Iſraelites fed upon Manna, but we do not ſee the dew; a carnal heart is not acquainted with the dew that fals with the Manna, but thoſe that are godly and religious, and walk in theſe ways of wiſdom, they have a principle to diſcern and reliſh the dew that falls with this Manna, a ſecret bleſſing of God that their ſouls are enabled to cloſe with in the enjoyment of the creature; in meat, and drink, and clothes, and recreations, they finde a ſecret influence of GOD together with them.
Take a flower, if a flie come to it, it cannot get out that good which a Bee can do: If we take a flower, we can get out the ſmell, but there is a honey dew, and if we had that principle a Bee hath, we might get out more then the ſmell: So carnal people have many ſweet flowers, which are pleaſant to the ſmell, but there is a honey dew that onelyonly the godly can get out: So that he hath not onelyonly the uſe of all lawful pleaſure to the full that any other hath, but he can go and take them as his own, as thoſe that are purchaſed by the blood of Chriſt, as thoſe his Father allows him: If he ſee the glory of the creature, and delights in it, he looks upon it as Gods own delight that he gives him, and looks upon all creatures as his Fathers; he ſees no ground, but he ſays it is his Fathers ground; and he ſees ſprings and rivers, and delights in the creatures as they are his Fathers.
A wicked man that takes delight in the creature, he travels and walks up and down, and ſees other creatures; but it is as if a man were walking in the Orchard and Garden of his deadly enemy: Suppoſe a man have a deadly enemy, and he hath a pleaſant garden, that hath many fair walks and trees in his garden, and he walks in it as others do; But where am I now? I am walking here, and compaſſed in the garden that is mine enemies, and what if he meet me here? it may coſt me my life: And ſo it is with all carnal men in the world; but the people of God enjoy the outward delights of the world, and ſee the ſweet walks, and delightful pleaſures that are here, and it is their Fathers garden, the garden of him that is their God, that they have an intereſt in, ſo that they have more delight in the creatures then any elſe.
Yea not onelyonly ſo, godlineſs does not only enable to draw more delight from the creatures then others, but raiſes all natural pleaſures on high, and makes them ſpiritual, it puts a ſpiritual excellency upon that which is natural, it does not reſt in having content to the eye, or ear, or taſte in any natural delight, but ſpiritualizeth all; there is that vertue in godlineſs to ſpiritualize all natural things, to raiſe the excellency of them.
Yea not onelyonly ſo, but in the laſt place there is that vertue in godlineſs, to turn all evil into good, if it meet with any thing that hath bitterneſs; godlineſs is like that wood, that made the bitter waters ſweet, it hath that excellency to turn evil, and make it not onelyonly profitable, but delightful. So that all theſe being put together concerning the commendation of the ways of wiſdom, we muſt either put out our eyes, or acknowledge we do not know what the ways of wiſdom mean, if we do not ſubſcribe to this truth, that her ways are ways of pleaſantneſs: Ways of pleaſantneſs they are, and this pleaſantneſs that is in her ways hath abundance of excellencies in it. Very many I thought to have ſpoken of, and enlarged, take onelyonly the very mention of them, (becauſe I muſt not be too long) and then we will anſwer to ſome quaeres, and apply all, and ſo conclude. For the excellent properties of this pleaſantneſs, it is that which is the ſweeteſt ſoul-ſatisfying pleaſantneſs, the very rule it ſelf is ſweet, ſweeter then honey; oh how ſweet is the ſouls acting by it! it hath the very quinteſſence of all other delights extracted in it, it is the moſt ſolid, ſuch as hath not vanity and froth in it, as other delights have; it is ſuch a delight as ennobles the ſoul, it ſpiritualizeth the heart, it is immixt, not dangerous as others are; it is abiding, not vaniſhing, it is continually virid and freſh; though there is a fulneſs in it, yet it grows not to ſatiety by uſe, but grows more and more ſweet, for it raiſeth and enlargeth the faculty; it is Heavenly, it is divine, it is independent in regard of the creature, there needs no ſharking out to the creature for the upholding it, all other delights depend on this; there is no pleaſure had but in the ways of godlineſs: Una guttula malae conſcientiae totum marae mundani gaudii abſorbet: One drop of an evil conſcience ſwallows up the whole Sea of worldly joy, ſays Luther; but one drop of this delight is enough to ſweeten all ſorrows; one drop of gall will imbitter much ſweet, but one drop of ſweet cannot ſweeten much gall; but here it is otherwiſe, one drop of this ſweet ſweetens all bitterneſs of afflictions, but all the bitter of afflictions cannot imbitter one drop of this delight. Yea this pleaſure is the rule of all pleaſure, and the end of all pleaſure, whatſoever pleaſure is not regulated by this, and ſubordinate to this, is evil.
But how are the ways of wiſdom the ways of Queſt. 1.pleaſantneſs? It appears otherwiſe, for the ways of godlineſs do abridge men of abundance of pleaſure and delight in many things in the world; What is ſo great an enemy to the pleaſures of men and women as Religion? It cauſeth them to be cut ſhort of abundance of delightful things that others rejoyce in.
To that I anſwer, firſt, Suppoſe it were ſo: you Anſw. 1.heard in the commendation, that the pleaſantneſs of the ways of godlineſs was exceeding great, that it hath that excellency in it, to make up whatſoever pleaſure it wants: Though it ſhould cut you ſhort of abundance of pleaſure, if it ſhall put a principle that ſhall enable you to ſtand in no need of that pleaſure it cuts you ſhort of, what have you loſt? As ſuppoſe How the ways of wiſdom ar ways of pleaſantneſs.a man that is weak, and hath little blood or ſpirits in him, and is chill, and cold, and puts on many clothes to keep himſelf warm; if theſe clothes ſhould be al taken away, ſave only his inward garment, if there could be put into him ſpirits, and blood and marrow, and that which ſhould make him not to be ſenſible of the want of his clothes, it is a great deal better; What man that is weak and ſickly, and is fain to have abundance of clothes to keep him warm, would not be willing to part with his clothes, if he might have ſpirits and blood put into him, not to feel the want of thoſe clothes? So, why is it that your hearts are ſet upon the delight of the creature? becauſe you want a principle within to ſatisfie your ſouls withal, and therefore you are fain to ſeek the cloathing of the creature, and to keep your ſelves warm with the cloathing of the creature; but if Religion take away thoſe things, and give you a principle not to feel the want of them, but have them made up another way and better, you have no cauſe to complain of the want of pleaſantneſs.
Secondly, I anſwer, that godlineſs abridges us of 2.no lawful pleaſure; if it abridges of any, it is delightfulneſs to want thoſe delights that godlineſs abridges us of: What, haſt thou delight in that which is ſinful? if it be not ſinful, Religion does not abridge thee of it, onelyonly ſuch delights in which thou diſhonoreſt God, and provokeſt him againſt thee.
But ſecondly, How are the ways of God ways Queſt.of pleaſantneſs, when they require abundance of humiliation, trouble for ſin; and is not that bitter and 2.grievous?
To that I anſwer, Firſt, there is more ſweetneſs in Anſw.that which thou calleſt bitterneſs, then in all the delightfulneſs of the world beſides: thoſe waters Chriſt does turn into wine. And to convince you that theſe are not bitter waters, but that the tears of repentance and humiliation, are ſweet refreſhing waters of life; conſider from what fountain they come.
Firſt, the work of humiliation if it be right, the principle of it is the melting work of the Goſpel in the 1.ſoul, the ſweetneſs of the goodneſs, and mercy of God in Jeſus Chriſt melting the heart, and cauſing it to diſſolve, and fall down under the hand of God; certainly that which comes from ſuch a ſweet principle, cannot have much bitterneſs in it.
Secondly, the ſoul in the work of humiliation, melting before the Lord, eaſes it ſelf in that melting 2.of abundance of ſin; and much ſweetneſs there muſt needs be in thoſe tears that eaſe the ſoul of, and deliver the ſoul from much ſin.
Thirdly, in the work of humiliation there is much delight, becauſe the ſoul hath much delight in looking 3.back to that ſorrow it hath had; and if godlineſs Si adeò dulce flere prote, quàm dulce erit gaudere de te? Ber.makes mourning to be delightful, what does it make rejoycing to be?
But if it be ſaid in the third place, But there are many hardthings that Gods people do meet withal in the ways of godlineſs, and the ways of godlineſs Queſt.put them upon ſuch things as cauſe them to meet 3.with ſore temptations and trials here in the world; how then can the ways of godlineſs be ſo pleaſant?
To that I anſwer, Here is a mighty commendation Anſw.to the pleaſantneſs of the ways of Religion, notwithſtanding the hardeſt, and ſoreſt things a godly heart meets with; there is that delight in the ways of godlineſs, as upholds the heart under all, and carries the heart ſweetly on. What commendation was it to the grace in the hearts of the Martyrs, that did uphold their hearts, and carry their hearts ſweetly in the enduring of ſuch hard things?
Secondly, theſe being hard to fleſh and blood, 2.hinder not the pleaſure of a gracious heart; it is the higheſt improvement of all our eſtates that can be, the higheſt teſtimony of giving your reſpect to God, whereby the ſoul enjoys moſt of God all times: The Spirit of God and glory reſteth upon the ſoul while it is enduring ſuch things. And how oppoſite is thy heart, and what difference between Chriſts heart and thine? Chriſt bids you leap for joy, when you meet with ſuch things, and you think they take away all joy.
But we ſee it in experience contrary; when people come into the ways of godlineſs, they do not finde Quest.that delight and joy you ſpeak of, their ſpirits are heavy, 4.and lumpiſh, and ſad.
For anſwer to that, It may be it is but ſeriouſneſs, Anſw.and thou thinkeſt it is ſadneſs.1.
Secondly, it may be they are not in their element, and therefore they do not expreſs chearfulneſs: If 2.the fiſh be upon the earth, it cannot take delight; the bird does not ſing when it is upon the ground, but when it is got up to the air: Thoſe that you ſay are melancholly and lumpiſh, put them to religious and gracious exerciſes, and get up their hearts to God, and they will be merry.
Thirdly, it may be it is your company makes 3.them ſo, becauſe they ſee ſo much diſhonor to God in your company, let them be among their own company, and they know how to be joyful.
Fourthly, it is not becauſe of Religion, but becauſe they are no more religious, becauſe they finde 4.ſo much want of godlineſs in their hearts.
Fifthly, it is not becauſe they have ſo much cauſe of ſorrow as you, but they come to ſee more then 5.you; not becauſe their hearts are not ſo pleaſant as yours, but becauſe God hath diſcovered the danger of their condition more to them, and the things that concern their ſouls and eternal eſtates, ſuch things as if thou didſt but ſee, would ſink thy heart into diſmal, bottomleſs ſorrow and deſperation. Thou thinkeſt much to ſee them ſo ſad as they are, If thou didſt but ſee that they ſee, thou wouldſt ſink down into the gulf of deſperation among the damned ſpirits.
It is a mighty argument, they have ſome mighty work of God to uphold them, and that grace comes from a mighty principle, that they have ſome chearfulneſs, notwithſtanding they ſee ſuch things, as if one that were meerly natural ſhould ſee them, he would ſink down into hell, and yet they can hope in God; and ſometimes, notwithſtanding all unbelief, do rejoyce in God. Alas, thy pleaſantneſs and delight is ſuch, as every little toy is enough to damp; if thou beeſt croſſed in the leaſt thing in the creature, thou art damped: But what if God ſhould ſhew thee all his terrors, the infinite evil of ſin, and the infinite danger thou art in, in regard of thy eternal eſtate, that would damp thee indeed; and therefore acknowledge that that joy that the godly have, conſidering what they ſee, is exceeding ſtrong, that upholds them as it doth.
Sixthly, their joy is a ſecret inward thing, which 6.ſtrangers ſhall not intermeddle withal, thou haſt no skill in it. What was it for Nebuchadnezzar, to ſay, No Nobleman had ſuch pleaſure as he, when he was among the beaſts; thou haſt no principle to judge of it, and therefore art no meet Judge.
For Application.
Hence we ſee one ſpecial and great reaſon, why Uſe. 1.Gods people are taken off ſo much from carnal pleaſure as they are; they have met with better; and the ſweet of the world is not ſo much to them, becauſe they have met with that which is abundantly more ſweet. It is the ſweet ſavor of Chriſts precious oyntment, that draws the hearts of the Saints after him, that makes them cry out, Draw us, and we will run after thee, Cant. 1. 3, 4. But the ſavor of baſe pleaſures draws vile hearts after them:
—Trahit ſua quem que voluptas.
The light of the Sun darkens the light of the candle, and puts out the light of the fire; The light that Gods ſervants do meet with in the ways of God, do darken all, and take away the luſtre of all carnal delight; and this is the reaſon that Satan does not go that way to work, to tempt a gracious heart with ſenſual pleaſures, becauſe he is ſo far above them, and therefore he is fain to tempt them with ſpiritual pride, and luſts of a higher nature: It were a wonderful diſhonour for any that profeſs godlineſs, to have their hearts taken with any pleaſures of the fleſh, but onelyonly in order to better pleaſures that are to be enjoyed in the ways of godlineſs, in the ways of wiſdom.
In the ſecond place; What infinite cauſe have we to bleſs the Name of God that gives us ſuch pleaſant ways unto glory? Though his ways were never ſo full of torment, we had cauſe to bleſs God; but for to pave our way to Heaven with ſuch delights, and to afford unto us ſuch ſoul-ſatisfying contents, here while we live in this our poor pilgrimage, this is praiſe-worthy: If we were to aſcend to Heaven in a fiery Chariot, we were to praiſe God; but this is the Chariot of Solomon, the midſt whereof is paved with love, as you heard; How are we to bleſs God for this?
Thirdly, if it be ſo, here is an aggravation of the Uſe 3.wickedneſs of thoſe that ſhall take delight in ſinful pleaſures: God ſees it is impoſſible for any of his creatures, but they muſt ſeek for pleaſures ſome way, and that God might take our hearts to himſelf, he hath provided ways wherein we may have pleaſure, and an infinite aggravation it will be to your wickedneſs, to ſeek for pleaſure in the ways of ſin, in diſhonoring God, when thou mayeſt have pleaſure in honoring of God: Conſider this, and let thy ſoul upbraid it ſelf for abominable wickedneſs and ingratitude: There are ways of delight wherein God may be honored, and my ſoul ſatisfied; there are other ways that have delight, but ſuch ways as God will be diſhonored in them, and my ſoul endangered. Now when as God does give me a cup full of all delicacy to ſatisfie my thirſt with, for me to take a cup of poyſon to ſatisfie my thirſt with, this is folly, and this is abominable wickedneſs of mens hearts. God ſets his cup of ſalvation, and tenders it in his ways to ſatisfie your ſouls withal, and the Devil comes with his cup of poyſon, and do but ſpeak of delight, and when you are athirſt, you rather take the cup of poyſon, then the cup of Salvation: the more delight there is in Gods ways, the more abominable is thy wickedneſs to forſake them.
Fourthly, hence the great ſcandal of the ways of godlineſs, that the world ſtumbles at, is taken away, they call them dumpiſh ways: The Saints of God never knew the minde of God if this be ſo. The world deals with the ways of God in this caſe, as they did with the Chriſtians in the Primitive times; they uſed to put Chriſtians into Bears and Dogs skins, or ugly creatures, and then bait them; and ſo the men of the world put Religion into ugly conceits, and then ſpeak againſt them: and truly that they ſpeak againſt, is only their own conceits, and not any thing in themſelves; they are lovely and excellent, and glorious, onelyonly they appear to be ſad and evil, by the conceits thou haſt put upon them.
In the fifth place, by that which hath been ſaid, Uſe 5.let all be drawn to the love of the ways of godlineſs. I have often hinted upon ſuch an argument as this, and therefore will paſs lightly over it. Fear not pleaſure, truſt God with it, thou ſhalt finde enough. Wouldſt thou never be ſad? live well, ſays Bernard: Tell me, wouldſt thou embrace the Vis nunquam eſſe triſtis? bene vive. Bern. de intern. dom. c. 45ways of Religion, if thou wert ſure of pleaſure? I call Heaven and Earth to record this day, that which I have ſpoken of the ways of wiſdom are truths of God, they are not notions, not conceits, but certain realities. God hath engaged himſelf to make this good, and abundantly more; Oh come and taſte how ſweet the Lord is, do not ſtand aloof off; they may ſeem to be unpleaſant ways a great way off, but when you come near, you will ſee delight. Wherefore all you that have been acquainted with the ways of wiſdom, manifeſt this, that God hath brought you into bleſſed paths, that theſe things are true: Religion does mightily ſuffer by the Profeſſors of it, when thoſe that look on, ſee no ſuch things manifeſted: It is our duty to rejoyce in the Lord, and to walk in the ways of wiſdom, as it may appear they are ways of pleaſantneſs, to carry ous ſelves delightfully in theſe delightful ways. Delightfulneſs in the ways of godlineſs puts a beauty upon them; It is an excellent ſimilitude that Chryſoſtom hath to expreſs this, As, ſays he, a beautiful face at all times is pleaſing to the eye, but then eſpecially when there is joy manifeſted in the countenance: joy in the face puts a new beauty, and makes that which before was beautiful, to be exceeding beautiful, it puts a luſtre upon beauty; ſo, though the ways of Religion be in themſelves beautiful, yet when there is ſpiritual joy added, they appear then beautiful with a double beauty. We have a ſweet promiſe, Iſa. 65. 18. Oh that we could ſee it fulfilled! I will create Jeruſalem a rejoycing, and her people a joy; a joy even in the abſtract, not onelyonly joyful, but a joy, and God will create this, it muſt be Gods work; and though to the eye of fleſh and blood there be no matter of joy, yet God will create her people a joy. You know what charges the Prophet lays upon this; what a comely thing it is, and ſee that in any caſe you rejoyce. OnelyOnly take heed you do not miſtake in pleaſantneſs; many that are godly may be pleaſant in their way upon that ground, becauſe Chriſtians muſt be pleaſant, but do not miſtake natural pleaſantneſs for ſpiritual pleaſantneſs.
How ſhall we know the difference between natural Queſt.pleaſantneſs in a Chriſtian, and ſpiritual pleaſantneſs.
There may be a great many of temporal pleaſures Anſw.that God gives forth to Chriſtians in its place; but Difference between natural pleaſantneſs, and ſpiritual pleaſantneſs.you muſt riſe higher then that, and put another maner of luſtre upon the ways of Religion then natural pleaſantneſs.
Firſt, if it be a ſpiritual pleaſantneſs, it will be ſerious, ſuch as becomes Chriſtian gravity; Yea, not onelyonly ſeriouſneſs and gravity is to be mixed with 1.pleaſantneſs; but if it be ſpiritual pleaſantneſs,
Secondly, it is ſuch as can ſtand with fear, and the 2.work of repentance and humiliation; theſe do not hinder a ſpiritual pleaſantneſs, though it hinders that which is natural: You know the Scripture that ſays, Rejoyce with trembling; and Bleſſed is the man that feareth the Lord, and greatly delights in his Commandments: That is a ſpiritual pleaſantneſs, which hath a gracious mixture of ſeriouſneſs and other graces of Gods Spirit with it.
Thirdly, Again, if it be a gracious pleaſantneſs, it 3.is a delight in all the ways of wiſdom; many can delight in ſome ways of wiſdom, the ſtony ground received ſome truths with joy, but others they cannot cloſe with; but when the pleaſantneſs is ſpiritual, there is rejoycing in all.
Fourthly, Again, if the pleaſantneſs be ſpiritual, it 4.is our ſtrength, it carries on the ſoul in the ways of God more fully, it is oyl that cauſes the wheels of thy ſoul to go on more freely in the ways of Religion. I appeal to thee, Does thy pleaſantneſs carry thee on more ſweetly in the ways of Religion? Thou haſt been merry in company, but does this carry thee on more fully in the ways of God? If you have had pleaſure in natural things, and when you come to ſpiritual things, your hearts are dead, certainly you went beyond your bounds.
Fifthly, Again, if it be ſpiritual pleaſantneſs, it 5.will bear up the heart in the want of all outward pleaſantneſs, and though all outward content be taken away. Habbak. 3. 17, 18. Although the fig-tree ſhall not bloſſom, neither ſhall fruit be in the Vines, the labor of the Olive ſhall fail, 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: Yet I will rejoyce in the Lord, I will joy in the God of my ſalvation. When all is dark abroad in the world, the ſoul does rejoyce in God alone: A ſoul that hath but natural pleaſantneſs of ſpirit, is all amort and down when any affliction befals him. You that have the moſt delightful ſpirits, when you have friends, and all that you like, you are jocund and merry, but when affliction comes, how quickly are your ſpirits down? and how are you vext and troubled? whereas if there were this ſpring of pleaſantneſs in the heatt, it would bear up the heart joyful in affliction; though ſervants and friends ſhould croſs, this delightfulneſs of ſpirit within would carry the heart on chearfully: But thoſe that are delightful when they are well pleaſed, yet every little thing that croſſes them, makes them dumpiſh. This is another argument, it is not ſpiritual pleaſantneſs their hearts are filled with, it is not from the delight they have found in the ways of God that makes them ſo merry. This by way of Caution.
But if we be ſure that our pleaſantneſs is ſpiritual, let us expatiate our ſelves to the utmoſt: It is a work of grace to moderate all carnal pleaſures, and to keep them down; but it is the ſpecial work of grace to expatiate the ſoul to the utmoſt in all ſpiritual pleaſure: Therefore if God hath given thee this ſpring of delight and pleaſure, expatiate it to the glory and praiſe of God. Bleſſed is the man that greatly delights in the ways of Gods Commandments: And if God takes pleaſure in thee, how much more ſhouldſt thou take pleaſure in him! God gives out his pleaſure to be joyned to our pleaſantneſs, and if we ſhould not carry on the ways of Religion pleaſantly, it will be a diſhonor to God, and a diſgrace to our ſelves, and we cannot expect that acceptance from God of what we do, as otherwiſe we might; for as Si quid boni triſtis feceris fit de te potius quam facis ProſperGod loves a chearful Giver, ſo a chearful Server.
How ſhall we carry on the work of God pleaſantly?
Firſt, be ſure to keep the heart right within, be ſure Quest.to keep all at peace within thy ſoul; you know according Anſw.to the temper within, ſo there is the reliſhing of things without; He that hath peace within, can eaſily go through the duties that are required without with joy.
Further, exerciſe faith in the work and office of the How to carry on the work of God pleaſantly.holy Ghoſt, that office that the holy Ghoſt is deſigned unto by the Father and the Son, to be the Comforter of his people, to bring joy and comfort to them; look upon the holy Ghoſt, as deſigned by the Father and the Son to bring joy and delight to the ſouls of his people. What an infinite difference there is between the comforts of a carnal heart, and the comforts of the godly? The one come from a little meat and drink, and the other come from the exerciſe of faith about the office of the holy Ghoſt that is deſigned to this work.
Thirdly, in all that thou doeſt, be ſure to be upright: 3.Though thou beeſt able to do but a little in any way of God, if thou beeſt upright, God accepts of it, and and thou wilt finde comfort: Thou ſayeſt thy duties are mean; it may be ſo, but if thou beeſt upright, thou mayeſt have comfort, it becomes the upright to be joyful; whereas the moſt glorious performances, if they be not in uprightneſs, are but abominable.
Again, ſweeten all your duties by ſpiritual meditation; 4.a Chriſtian that treaſures up ſpiritual meditation, and every duty that he performs brings it in by meditation, and hath a great many meditations to rowl his duty up and down; in this is delight: To go to duty, and to have a barren heart to act, there is no delight; but to go to a duty, and to exerciſe ſpiritual meditation, this is ſweet.
Again, labor to principle thy heart aright in the 5.ways of godlineſs, to underſtand what they are; if thou underſtoodeſt what they are, they would be delightful; and the reaſon why many do not go on delightfully is, becauſe they do not underſtand what is in the ways of God to cauſe delight.
You will ſay, What is there in the ways of God, to Queſt.cauſe delight?
Firſt, every work of godlineſs, and that ability that Anſ. 1.grace hath to exerciſe, is a beam of that infinite, choice, eternal, electing love of God upon thy ſoul; if thou lookeſt upon it ſo, it will be wonderfully delightful.
Secondly, look upon every duty of godlineſs, as 2.having more of the glory of God in it, then the What there is in the ways to cauſe delight.whole frame of heaven and earth beſides: Take all Gods works in the Creation, in Providence, in the Heavens, the Sun, Moon and Stars, in the Earth, and the Seas, there is not ſo much of the glory of God in them all, as in one gracious action that a Chriſtian performs; and if you looked at it thus, it could not but have pleaſure in it.
Thirdly, look at that action of grace, as that in which God attains his end in creating heaven and earth, 3.more then in other things beſides; as there is more of God in it, ſo God attains more in it; the end of God in his counſels is more attained by any gracious act, then by any thing elſe that can be done, ſave of the ſame nature: How delightful ſhould we be in the ways of godlineſs, if we looked thus at them?
Fourthly, look upon every gracious act, as the ſeed 4.of glory and eternal life: Every work of grace in the heart and life of Gods people, is a ſeed of glory and eternal life. And theſe four conſiderations being put upon every gracious act, do confirm that which was ſaid in the opening of the point, they muſt needs be full of pleaſantneſs: Be not ſatisfied in doing any thing in the ways of God, till you do it pleaſantly; I hear the ways of God are pleaſant, I have gone on being haled by conſcience, but little have I underſtood of the pleaſantneſs of them, there is more to be looked after then I have attained to: By this thou ſhalt come to be mightily ſtrengthened, and it wil be a marvellous help to make thee continue in the ways of godlineſs: And as I ſaid in handling that argument of the eaſineſs of the ways of godlineſs, thoſe that are continually thinking of the hardneſs of Gods ways, will fall off; but by having them pleaſant, it will carry thee on againſt temptations, and the current of all arguments.
The laſt Uſe of all, is, If the ways of wiſdom be ways of pleaſantneſs, what is the end of wiſdom? If the neather ſprings be ſo ſweet, what will the upper be? If the lower Jeruſalem be paved with gold, Bonus es Domine, animae quaerenti; quid invenienti?ſurely that upper Jeruſalem is paved with pearls. It is an excellent ſpeech of Bernard, Good art thou, O Lord, to the ſoul that ſeeks thee; what art thou then to the ſoul that findes thee? How ſweet and pleaſant are the ways of wiſdom then? How ſweet and delightful is the end of wiſdom? If grace be pleaſant, how pleaſant is glory? therefore the Saints dye ſo pleaſantly, becauſe there is a meeting of grace and glory: Grace is delightful, glory more delightful; but when theſe both meet together, what delight will there then be? It is a ſpeech of Jerome, ſpeaking of carnal delights; None can go from delight to delight; but it is not ſo ſpiritually, the more delight we have here, the more we ſhall have hereafter: and therefore let this be all our prayer, Lord give us evermore this pleaſure, ſatisfie our ſouls with this pleaſure; if the drops be ſweet, the rivers of pleaſure and joy that are at Chriſts right hand, how ſweet are they?