One Hundred Select Sermons, Old Testament · Sermon 29
SERMON XXIX.
Prov. 3.17.
Her wayes are wayes of Pleaſantneſs, and all her paths are Peace.
It is the Nature and Diſpoſition of Artiſts, and thoſe which are of any Myſtery or Profeſſion, as much as they can to extoll and advance that Profeſſion which they are off, and to Commend it to the Conſideration of others; As Paul of the Miniſtry of the Gentiles. I magnifie mine own Office. Rom. 11.13. Every one is ready to magnifie that way which he takes up to Himſelf above all others whatſover, and this as it is obſervable in other things; ſo amongſt the reſt eſpecially in Religion, and the wayes of Godlineſs. Thoſe which are the Profeſſors of this, they deſire as much as may be to Commend it, and ſet it forth to the view of other men. Wiſdom is juſtified of her Children, as our Saviour tells us. Thus we may obſerve it to be here in this Scripture which we have now before us in the Example of the wiſe man Solomon, who being a Son of Wiſdome, and of ſpecial Wiſdom eſpecially; that is Grace, and Holineſs, and Religion, which he here ſpeaks off, does in divers Chapters together applaud it and praiſe it all he can, that ſo thereby he may invite others unto it.
IN theſe words we have deſcribed unto us the Excellency of Godlineſs and Religion in two particulars, which may ſerve to make up unto us the parts of the Text.
Firſt, From it's Pleaſure and delight. Her wayes are wayes of pleaſantneſs.
Secondly, From it's Tranquility and Quiet. And all her paths are peace.
We begin Firſt of all with the former, to wit the deſcription of Godlineſs, from the pleaſure and delight which is in it. The wayes of Godlineſs and Religion are exceeding pleaſing and delightful wayes; they carry a great deal of ſweetneſs and Contentment and pleaſantneſs in them: This is the point which is here exhibited unto us, and it d… appear out of other places of Scripture likewiſe, as Pſal. 36.8. David ſpeaking of the Church and members of it ſayes. That they ſhall be abundantly ſatisfied with the fatneſs of Gods Houſe, and that he would make them to drink of the Rivers of his pleaſures. And Pſal. 118.15. The voyce of joy and Salvaton is ſayd to be in the Tabernacles of the Righteouſneſs. So Pſal. 97.11. Light is ſown for the Righteous, and Gladneſs for the Ʋpright in Heart. Eſay. 51.11. The redeemed of the Lord ſhall return, and come with ſinging unto Zion, and everlaſting joy ſhall be upon their Head, they ſhall obtain gladneſs and joy; and Sorrow and Mourning ſhall flee away. Eſay. 64.5. Thou meeteſt him that rejoyceth and worketh Righteouſneſs, where you ſee they are both joyned together. And Galat. 5.22. The fruit of the Spirit is joy.
Now this Truth it may be further amplyfied, and made good to us in ſundry particulars; which do prove and confirm it unto us. There is a great deal of pleaſure in Religion in ſundry reſpects: Wee'l take them in that order, as they do offer and preſent themſelves to our thoughts.
As Firſt of all, In the work of Grace and Regeneration wrought in the heart: All the ſeveral Graces of the Spirit, and the habits of Sanctification which are in us, they do reflect very ſweetly upon us, and there is a great deal of delight and Contentment to the Soul, which does ſee them in it ſelf. Take a man which is full of Luſts and Corruptions, which bear ſway in him, and he is a loathſome and abominable Creature ſometimes even in his own Apprehenſions. A wicked and ungodly man he is in ſome manner odious to himſelf, and is overcome (as I may ſay) now and then even with his own ſtench; like a man which is in filthy Rags and torn and uncomely Garments, he does not like himſelf in them: But now on the otherſide a good Chriſtian which has the Grace of the Spirit of God in him, and the work of the New Creature in his Soul, he is ſo far forth pleaſing to himſelf. Grace is a very ſweet and odoriferous Qualification, as it caſts a ſweet ſavor into the Noſtrils of all others that ſtand by it, ſo eſpecially (as I may ſay) into the Noſtrils of all thoſe that partake of it. That Soul which is indued with it, is like one that has roll'd himſelf in a Bed of Spices, who is all over ſweet and delightful: I might ſet it forth to you in all the reſemblances of Comfort and Contentment; look whatever it be, which in the diſcovery and diſcerning of it does uſually afford delight to our ſelves, the ſame may be applyed to the Graces of Gods Spirit, and the ſanctifying Qualities which are in us; not onelyonly as odoures and ſweet ſpices to the ſmell, it's pleaſing to be ſenſible of them; But likewiſe further as Treaſures of Gold and Silver; there are many which much delight in them. The Rich man when he looks in to his Coffers, how much contentment does he take in them, even there where others deride him and laughed at him. Populus mei ſibilat, &c. Yea but now a Godly man recounting the Graces which are in him, has more true comfort and content by far. And that's the Firſt particular, wherein Godlineſs proves ſo delightful; In the work of Regeneration and the habits of the Spirit of God in us.
Secondly, As there's a ſweetneſs in reflecting upon Grace in the having of it, ſo eſpecially in the Exerciſe of it; Every Grace the more it is improveed carries a delight and pleaſurableneſs in it, in what kind ſoever. Therefore the Pſalmiſt tells us that in keeping of Gods Commandments there is great Reward: Mark, not onelyonly for the keeping, but in the keeping, be-ſhomran, Pſal. 19.11. There's Praemium ante Praemium. A reward before the reward, even in the thing it ſelf. Sutable to the nature of the Grace is the Exhibition of the comfort, yea the very Heathen and Moraliſts themſelves, ſo far forth as they exerciſed vertue, and practiſed that natural goodneſs, which was in them, they had ſome kind of comfort and contentment, ariſing from it to them; much more then is it ſo to true Chriſtians in the exerciſe of the Graces of the Spirit. Theſe muſt have needs a great deal of comfort, and ſo indeed they have, which makes their lives full of ſweetneſs in the midſt of many outward croſſes, and difficulties, which they here meet withal.
To inſtance in ſome few particulars for the clearing of the Point unto you; In Faith, The Exerciſe of that Grace; what a great deal of ſweetneſs is there in this? whereby a Chriſtian has ſomewhat to ſtay and ſupport, and hold up himſelf in the greateſt diſcouragements. When all the world is diſquieted, and knows not which way to turn it ſelf then does a Believer quiet himſelf in God, and his intereſt in Him. He ſhall not be afraid of evil tydings, his heart is fixed, truſting in the Lord; like a man who is on the top of a Rock, that the waves are not able to reach him, even ſo is it with a Chriſtian, who is led to the Rock that is higher then himſelf, In the floods of great waters, they ſhall not come nigh unto him, Pſal. 32.6. Yea though he be in the midſt of the waters, yet he makes a ſhift to hold up his head; As we ſee it was with David himſelf in that great affliction at Ziklag, 1 Sam. 30.6. He comforted himſelf in the Lord. He had experience of this himſelf, and accordingly he commends it to others to delight in that, Pſal. 17.4. And ſo the Prophet Iſaiah, ſhews us a view of comfort from hence in the ſaddeſt conditions, Iſa. 50.10 Who is among you that feareth the Lord, that obeyeth the voice of his ſervant, that walketh in darkneſs and hath no light? let him truſt in the name of the Lord, and ſtay upon his God. This for the exerciſe of Faith.
And ſo again for the Exerciſe of Patience, which is a principal ſprig of faith. How much ſweetneſs is there alſo in this? An impatient Perſon is a burden to himſelf, and the more he ſtruggles with any evil, the more he intangles himſelf with it, and findes a greater bitterneſs in it, whereas by a quiet ſubmiſſion to it, and patience under the hand of God, it becomes ſo much themore eaſier. Levius ſit patientia, quicquid corrigere eſt nefas.
And ſo for meekneſs and love, and peace, how much ſweetneſs in that? A quarrelſom perſon is a burden as it were to himſelf, he has no quietneſs in his own breaſt, but is like the raging Sea, which caſts up mire and dirt, but where there's Love and Unity, and Agreement, there's a ſweet calmneſs, and tranquillity of mind.
So for Repentance and Godly ſorrow, there is a joy which is mingled with it, and which flowes from it. The more we mourn for ſin, the more true comfort in our own heart; The jollineſs of ſinners it has ſometimes a bitterneſs with it, but the quiet of penitent perſons is not without ſome mixture of a great deal of comfort attending upon it.
Laſt of all, To add no more in this kind; The practiſe of Mortification in the ſubduing and reſtraining of luſts, it has a great deal of delightfulneſs in it alſo. The Delight of ſin is nothing to the delight of holy reſtraint when a man has grappled with any ſtrong Temptation, reſiſted any violent luſt, denyed himſelf in a ſinful allurement, what a contentment does from hence now come in and flow into the heart which another is unſenſible off.
This is the miſery of any ſin yielded to, or any temptation cloſed withal, that beſides the guilt which it brings upon the conſcience, it leaves an unfavorineſs upon the ſpirit, it does not onelyonly ſmart, but foul, which is very diſpleaſing; but now on the otherſide the reſiſtance of it is not onelyonly peaceable, but pleaſant. It is a great comfort to him that does it. And that's the ſecond Explication, There's a ſweetneſs in the exerciſe of Grace in all the ſeveral kinds of it.
Thirdly, There's a great pleaſingneſs likewiſe in all the Duties and Exerciſes of Religion, whatſoever they be. As for inſtance.
Firſt, in Prayer, and a daily and continued ejaculation and communion with God in this performance: What a great deal of Solace does a gracious heart find to it ſelf here, when upon all occaſions it can unboſom it ſelf to God, and draw near to him for any thing which it wants, and ſtands in needs of, lay open all its complaints, and expreſs its deſires, and ſend up all its groans. It is impoſſible to expreſs the contentment which the ſoul findes in ſuch a performance. The crying Abba Father, and the ſweet returns of Gods Spirit upon the heart back again, how do they raviſh it, and lift it up to heaven. We know what is recorded of Hannah, 1 Sam. 1.18. That when ſhe had prayed ſhe was no more ſad, but was ſatisfied and well-contented with her condition. David had great peace and comfort in this performance, when nothing elſe could quiet him beſides. And ſo Job, My friends (ſayes he) ſpake freely againſt me, but my ſoul powred forth complaints unto God. Prayer is a very comfortable Duty, not onelyonly in regard of the effects and conſequents, and benefits, which come by it, but alſo from the very thing it ſelf. Not onelyonly in that it is a means to obtain great things from him, but likewiſe that it is a work wherein we injoy communion with him, wherein there's intercourſe betwixt God and us.
As it is betwixt friend and friend, the very diſcourſe which they have one with another is pleaſing and delightful; though the things which they diſcourſe about may be but ordinary affairs. Even ſo betwixt a Chriſtian and God; Though the things which ſometimes he asks at Gods hands, be but common matters, as pertaining to the things of this life, yet the fellowſhip and holy Society which the heart hath with God in the Duty is reward enough to him that is exerciſed and imployed in it. Prayer it is a kind of Aſcenſion of the mind to God, as it uſes commonly to be deſcrib'd, and in that regard very delightfull. That's the firſt Duty, the Duty of Prayer.
Secondly, The Reading of the Scriptures; There's a great deal of ſweetneſs likewiſe in that. David ſpeaking of the word of God ſayes, 'tis to him as his appointed food, that he rejoyces in it more, then in great Riches, That Gods Teſtimonies are his delight, and his Counfellors, and that the word of God, is ſweeter to him, then the honey, or the honey-comb, and ſuch like expreſſions as theſe. We ſhall read in the Chronicles of the Martyrs what contentment ſome of them took in Pauls Epiſtles; and if they could get but a leaf or two of the Bible, they made account of it, as a very great Treaſure.
The ſweetneſs of Prayer is, that therein we ſpeak to God; and the ſweetneſs of Reading is that therein, we have God ſpeaking to us: and revealing his mind unto us, we have here a ſatisfaction of us in a double ſence; a comforting of us in Diſtreſſes, a companion for us in ſolitarineſs and lonelineſs and what not?
If there be ſo much contentment in other Authors, how much more is there in the book of God, which is the chief Book of all. It is the want of Experience and Tryal of ſuch performanees as theſe are which makes any to be ignorant of the Delight and ſweetneſs which is in them. Thoſe which have taſted of honey, they know the ſweetneſs of honey; And ſo thoſe which have taſted of Gods word, they know the Excellency, and Comfortableneſs which is in it, and will deſire it again, and again.
Thirdly, The Communion of Saints, how pleaſant likewiſe is this, That holy Conference and Diſcourſe which Chriſtians have one with another, in provoking one another to love and good works, in quickning one anothers graces, in Communicating one anothers Experiences, in the inlarging of one anothers Comforts. As Iron ſharpens iron, ſo does the heart of man here his friend. It is the begining even of Heaven it ſelf, and a pledge of that perfect contentment which the Saints ſhall have hereafter in that place, which ſhould ſtir us up ſo much the more to the practiſe of it. We ſee how it was with the Diſciples in the firſt Plantations of the Chriſtian Church, Acts 2.46. They continued daily with one accord, in Doctrine and Fellowſhip, and breaking of bread from houſe in houſe, and did their meat with gladneſs and ſingleneſs of heart. They did eat their meat with gladneſs, namely in regard of the delight which they had one with another.
Fourthly. The Communion which Chriſt and the Saints both take at the Lords Table. There is a great deal of Contentment here alſo. How does the ſoul of a Chriſtian feaſt it ſelf with theſe Royal and heavenly Preparations: Here Chriſt ſpreads His Table as it were for us, ſets before us His Milk and His Wine, and His Honey and His Oyl, and all that may be to give us refreſhment. A conſcientious Chriſtian who uſes theſe things, as he ought, not Formally, not Cuſtomarily, but in obedience and dependance upon God, He findes a great deal of Comfort in them, which another does not find: As Jonathan when he had taſted of the honey in 1 Sam. 14.27. It is ſaid his eyes were enlightned by it, and he was cheared, and revived in his ſpirit, and more ſtrengthned for the purſuit of the Philiſtims, even ſo is it with a Godly ſoul in its partaking of theſe Comfortable dainties, this ſpiritual honey and Oyle, he becomes more inlighten'd in his judgement, more quicken'd and inlarged in his Affections, and ſo much the more fitted to incounter with all his ſpiritual enemies, whereas thoſe which abſtain from that, grow weary and faint, as the people did there in that place, that abſtained from the taſting of the honey. There's no Epicure has ſuch pleaſure in his Corporal dainties, as a good Chriſtian has in theſe Spiritual, which he does by faith apply himſelf to, and in an holy manner partake off.
Laſtly, In a word, Take the whole Sabbath together, The ſanctifying of the Lords day, in all the ſeveral performances of it, and the mixture of the one with the another, how much ſweetneſs is there in it. The Scripture tells us of ſome that make the Sabbath a delight, as there are others, which make it a burden, Iſa. 58.13, 14. Amos 8.5. This is the different Diſpoſition of Perſons in the world, though ſome ſnuff at the Ordinances, yet others take Contentment in them.
A Godly man, he rejoyces when the Sabbath is come, it is the beſt day to him in all the week in regard of that ſatiety of ſoul, which he meets with in it. He is hereby taken off from the world, and the diſtracting imployments of it. He is ſet upon thoughts of God, and Heaven, and Salvation, and the life to come; ſuch thoughts, as have ſome kind of a ſatisfactorineſs, and pleaſingneſs in them. And the very change and intercourſe of Duty is not without its delight herein alſo; ſometimes Prayers, and ſometimes Hearing, and ſometimes Meditating, and ſometimes Conferring, and ſometimes Reading, and ſometimes Singing. How graciouſly has God provided for our weakneſs in this particular, while our Natures are ſo deſirous of Varity, that no one duty might be tedious to us; we have many Duties to imploy our ſelves in, and to exerciſe our ſelves with. And that's a Third Explication of the Pleaſantneſs which is in Godlyneſs viz. from the Duties and Exerciſes of Religion.
Now the point thus Explain'd unto us may be fruitful in theſe following Applications.
Namely Firſt, As it ſerves to confute the fond conceit of men of the World, which they have concerning Godlineſs, and the ways of Piety: There are many which are of this opinion, that Religion is a Melancholly Condition, that it makes men penſive and ſad, and has no pleaſure nor delight in it at all; and hence they come to be diſcouraged from the following and profeſſing of it, and are apt to diſcourage others likewiſe from following it to. But this proceeds from a plain miſtake and Ignorance, and erroniouſneſs of Judgment in them, for indeed it is quite contrary; as 'tis here expreſt to us in this Text. Her wayes are wayes of Pleaſantneſs: Theres a great deal of ſweet delight and refreſhment in the wayes of Godlineſs to thoſe which walk in them, and what ever is pleaſant in any ways, the ſame is to be found here in theſe.
Firſt, Godly Proſpects, they are one thing which make a way pleaſant green Fields, and flowing Rivers and the like to walk by, ſuch wayes as theſe it carries a great deal of pleaſure and delight with it, why thus now does the Spirit of God in Scripture ſet forth to us the wayes of Religion. Pſal. 23.2.3. He makes me to lie down in green, Paſtures, he leads me beſides the ſtill Waters, he reſtoreth my Soul; he leadeth me in the paths of Righteouſneſs for his name ſake. Where the latter is an Explication of the former: The green Paſtures, and ſtill Waters are no others then the paths of Righteouſneſs, and the Ordinances which lead thereunto.
Secondly, Another pleaſantneſs of wayes conſiſts in their Lightſomeneſs, to walk in dark wayes, in Holes and Woods and the like; it carries no pleaſure at all in it. He that walkes in Darkneſs, he knoweth not whether he goeth, (ſayes the Apoſtle) and from thence can have no pleaſure in his walk; ſuch are the wayes of Sin and Wickedneſs, no comfort at all in them. Who leaves the paths of Ʋprightneſs, to walk in the wayes of Darkneſs. Pro. 2.13. But the wayes of Grace are otherwiſe. Light is ſown for the Righteous, as it is in the place before uſed; And joy for the Ʋpright in heart.
Thirdly, Another Pleaſantneſs of the way is much taken from the Company. Comes facundus in via per rehiculo eſt. Why this now is the advantage of Goodneſs, there's good Company in this way Prov. 2.20. That thou mayeſt walk in the way of Good men, and keep the paths of the Righteous. Indeed I muſt further add thus much as concerning the further opening of this point, that when we teach that the wayes of Plety are pleaſant wayes.
Firſt, We do not deny but that Religion cauſes ſome kind of Greif and Sorrow which goes along with it; It diſcovers ſad things to the Soul concerning Sin, and Hell, and Damnation, and wrath to come, but then it diſcovers them ſo as to free thoſe perſons from them, to whom it does diſcover them. The Sun raiſes Vapors in the Morning, but then it ſcatters them, and diſpels them by Noon, and ſo does the Spirit of God with the Soul in this Buſineſs, as our Saviour told his Diſciples. Ye ſhall indeed mourn, but your ſorrow ſhall be turned, into joy: Bleſſed are you that weep, for ye ſhall be Comforted. Godly ſorrow it always ends in Heavenly Comfort, and God never ſadden any of his Children, but he does it to this end and purpoſe, that ſo occaſionally from hence he may cauſe them the more to rejoyce, and that their joy may be ſo much the more firm, and fixt and laſting to them; ſo that ſtill 'tis a way of pleaſantneſs in regard of the end. The more we ſow in Tears, the more we ſhall reap in joy. That's one Qualification of this point.
Again Secondly, When we ſay that the wayes of Spiritual Wiſdom and Grace are wayes of pleaſantneſs; we do not mean it of the mad mirth of the world, which conſiſts in nothing but Vanity and Folly, and Luxuriancy of Spirit. No, it is not ſuch a kind of pleaſantneſs which is here intended, but a Sanctified and Spiritual kind of pleaſure: A delight in Heavenly, and a delight in Earthly things in an Holy and Heavenly manner: For this we muſt know likewiſe, that Godlineſs does not deny us a free and liberal uſe of the Creatures, in the due time and meaſure which does therefore further take off the ſcandall which from hence is caſt upon Religion, as if it did utterly exclude all outward and worldly Joy: In Friends, and in Eſtates, and in Recreations and ſuch as theſe. No, It does not ſo, indeed it moderats and qualifies it, that it exceeds not, and paſſes not it's Bounds. A man that profeſſes Religion, though he may lawfully uſe the Creatures, yet he may not be vain in the uſe of them, and give himſelf that ſcope and liberty which others take to themſelves in the injoyment of them: Here there is a reſtraint upon him, but for the thing it ſelf there's none. Non Iſaoc moroeter ſed aries, ſayes Bernard ſweetly; It is not Iſaac muſt Die, but the Ram. Iſaac in the proper notion of the word it ſignifies Laughter; God will have us to offer it, he will not have us to kill it. Non peribet tibi laetitia ſed Contumacia. It is not thy joy it ſelf which God will have ſlain, but the ramiſhneſs and rankneſs of it, the excreſcency and perverſneſs of it: Take away this and Religion has as much rejoycing as any other Condition allowed unto it.
Again Thirdly, We muſt take in this likewiſe, that it pleaſes God to exerciſe his Children with Affections here in this world above many others beſides, Not onelyonly with trouble for Sin, but likewiſe with trouble from outward Croſſes, but ſtill he is doing them good by them, in their inward man, and he follows their outward Croſſes with the inward Comforts of his Spirit, which does abundantly make it up. Yea this is one benefit of Godlineſs (which I named, as an inſtance to prove the point, in ſhewing wherein it is pleaſant) in that it does make even Afflictions themſelves to be comfortable in the bearing of them, ſo that take it which way we will, the wayes of Wiſdom will be wayes of Pleaſure; from whence we juſtly ſee the madneſs of thoſe which think otherwiſe of it. But againſt this it may be happily objected; If Religion be thus pleaſant as we ſpeak off, what may be the reaſon then that no more look after it then they do, and take no more pleaſure in it.
To this I anſwer Firſt of all, The reaſon why no more look after theſe pleaſant wayes is indeed becauſe they are ignorant, and unacquainted with the Pleaſantneſs of them; we uſe to ſay Ignoti nulla cupido, where there is no knowledg or apprehenſion of any good in any thing, there is no deſire of it, and ſo tis for the moſt part here, men are to ſeek in the Excellency of theſe things and therefore neglect them. If thou kneweſt the gift of God, and who it is that ſaith unto thee give me to drink, thou wouldſt have askt of him, and he would have given thee living water, ſayes our Saviour to the woman of Samaria. John 4.10, Even ſo may we ſay in this caſe to Worldly men, if they knew the ſweetneſs which were in Religion, they would not be void of Relgion, but would by all means apply themſelves to it: They do not know or believe the Scriptures and the Spirit of God in the Miniſtry of the word, which gives knowledg and intimation of theſe things.
Secondly, As this proceeds from Ignorance, ſo it likewiſe proceeds from un-activity and want of tryal of the ſweetneſs of theſe wayes, Though a man ſhould know, or at leaſt believe that ſuch and ſuch a meat were ſweet and pleaſant, yet if he did not eat it and take it into his mouth, he would have no actual delight in it. Delight it proceeds from operation; and ſo here, Thoſe that are not Converſant in Religion, they have no pleaſure in Religion. Thoſe that doe not walk in theſe wayes, they cannot diſcern how pleaſant they are: And thus 'tis in this preſent buſineſs. Men do not therefore take contentment in Godlineſs, and the pathes of Spiritual Wiſdom, becauſe indeed they are unacquainted, and un-accuſtomed for the moſt part to them.
Thirdly, it does likewiſe proceed from the want of a right principle. What's Delight but a Suteableneſs, and Agreement of the Faculty with the Object. Let the Object be never ſo pleaſant, yet if …ere be not an Eye to ſee it, or a taſte to relliſh it, and the like, there can no delight or comfort ariſe from it. All the ſweet-meats in the world are nothing to a Diſtemper'd Palate.
All the pleaſant Meadows that are, they are nothing to a blind eye, and ſo again 'tis here. Men are therefore not perſwaded of the Sweetneſs and Pleaſantneſs which is in Godlineſs, becauſe indeed they want ſuch gracious Principles as ſhould make them ſenſible, and apprehenſive of it. This is the work of the Spirit of God, and of him alone, who therefore muſt be ſought unto for it; And this is the true account of mens carriage in this particular, which yet is no diſparagement to the thing it ſelf, nor any ſufficient warrant for men therefore to think the worſe of Religion: And therefore this may be the firſt Uſe, Namely, as a word of Conviction and Confutation to all ſuch perſons.
Secondly, As a word of Cenſure and Reproof to Children themſelves, who are the children of Wiſdom. and that in theſe particulars.
Firſt, In that they do no more rejoyce and delight themſelves in theſe wayes, then they do, no more draw out the ſweetneſs and pleaſurableneſs and contentment which is in them, by applying themſelves to them.
It is a great diſparagement to thoſe which are good, when as having ſuch wayes as theſe to walk in they at any time turn from them, and walk in wayes contrary hereunto. Would we not count him a very ſtrange man, who when he might walk in pleaſant Orchards, would chooſe to walk in unſavory places, &c. Why ſuch is the fondneſs of thoſe which are Godly when they ceaſe to walk in the wayes of Righteouſneſs and divert to ſin. They are upon the point altogether as vain, Thus did David, and Peter and Solomon, and others of the Saints and ſervants of God in Scripture.
Again Secondly, Gods Children are here to be reproved, as ſometimes for walking out of theſe wyes; ſo ſometimes alſo for not walking anſwerable to them, when they cauſe an ill report upon Religion, through their ſadneſs and penſiveneſs of Spirit; It is true indeed there are occaſions of ſadneſs which do ſometimes offer themſelves from the world, yea very often too many of Gods ſervants, but they ſhould labour that theſe things do not urge them, and preſs them down, but help to Comfort themſelves from Religion againſt all worldly Diſcontentment that may be.
In the Third and laſt place here is a word of Tryal, to ſet us a ſearching how it is with our ſelves, ſeeing it is ſo indeed that Religion and the way of it is ſo full of Pleaſure, let us then conſider with our ſelves whether we make it or think it to be ſo for our own particular; where that we may not deceive our ſelves: We muſt know that there's a divers kind of pleaſure, or delight which men may poſſibly have in Religion, and the exerciſes of Piety, as viz.
Firſt, A Carnal Delight, when men delight in Religion not ſimply, but as it brings them in ſome Benefit and Advantage. Thus thoſe that came to the hearing of Chriſt in John 6.26. They ſought him not for the Miracles, but for the Loaves; Theſe they love not the Lord Jeſus but their own Bellies, as it in Rom. 16.18. Theſe they count gain to be Godlineſs, as it in 1 Tim. 6.5. Thus when people ſhall love to come to the Ordinances onelyonly out of an Affection of the Credit of Godlineſs, becauſe ſuch do ſo before them, of whom they would be well eſteem'd: this is a Corrupt and Carnal Delight, it is to make the wayes of Godlineſs to be ſubſervant to their own Luſts.
Secondly, There is a Natural Delight in the wayes of Religion, which is not properly Sinful, but yet it is not ſufficient, nor enough for a Chriſtian to have. There is ſuch a Comelineſs and Gravity, and Decency, in the Exerciſe of Piety, as does take with a mans real Principles: And in the Scripture and word of God; there is ſomewhat which may be pleaſing to the fancy of a mear Natural man: There's the Story and there's the Language and there's the Rethorick and ſuch things as theſe; men may delight in the Duties of Religion as they are a part of good Education, out of Cuſtom and ſuch things as they have been brought up and uſed unto, now though this (I ſay) be not a ſinfull Delight, yet it is not that which we ſhould reſt in; we may take pleaſure in the Ordinances thus, and yet come ſhort of that delight which ſhould be in us and ſuch as a good Chriſtian does labour to find in himſelf. Neither of theſe two delights which I have now named will ſerve the turn.
Therefore the Third is a Spiritual, which we delight in the wayes of Religion, and the exerciſes and duties of Piety out of a ſavour and reliſh of them, and an inward Principle in our ſelves carrying us to them: When we cloſe with the word of God in all the branches and parts of it; Exhortation, or Comfort, or Reproof; as being fitted in ſome ſort unto them. This is the true Delight indeed, and ſuch as none can have but thoſe which are truly Religious; and this as great a diſcovery of our Condition as any thing elſe, whereby we may take account of our ſelves. The Children of God the reliſh and take pleaſure in the wayes of Goodneſs, others may ſtumble upon them ſometimes, but then they are out of their Element, they are never well while they are out of them, but the Godly, It is their proper Courſe and Motion which is moſt agreeable to them: Let us therefore in this thing examine and ſearch our ſelves as concerning our Deight &c. And ſo much of the Firſt Particular from whence Religion is commended to us, and that is from the pleaſure which is in it. Her wayes are wayes of Pleaſantneſs.
The Second is taken from it's Quietneſs. And all her paths are peace. There are many a fair and pleaſant way in the world, which yet is not without a great deal of hazard and danger to thoſe that walk in it; but this is the excellency of Religion, that it is pleaſant and peaceable both. And of this latter are we now here to conſider how Religion is a Buſineſs of Peace, and does carry peace along with it; This it does in a threefold Explications.
Firſt, With God the peace of Reconciliation.
Secondly, With our ſelves the peace of Aſſurance.
Thirdly, With one another the peace of Communion.
Firſt, With God the peace of Reconciliation, Religion it brings us to this; It is the firſt and main errand of the Goſpel next to Glory to God, that it brings peace on Earth, and good will towards men. And the embracement and Entertainment of the Goſpel does make us actually partakers of the peace. Being juſtified by Faith we have peace with God through our Lord Jeſus Chriſt &c. ſayes the Apoſtle, Rom. 5.1. Thou wilt keep him in perfect peace, Peace, Peace, whoſe mind is ſtayed on thee; becauſe he truſteth in thee, the peace of Reconciliation and the peace of Aſſurance both, Eſay. 26.3. This is the miſery of all ungodly Perſons that there's an Enmity betwixt God and them, and they are hatefull one to another; the Lord has a quarrell and Controverſie with them, this he has with all men by Nature, but now Religion takes up this quarrel and the paths of Spiritual Wiſdom they are the paths of Peace, thus namely in regard of God himſelf. Let him take hold of my ſtrength, and he ſhall make peace with me. Eſay. 27.5. Religion it is the way of peace in regard of God, as namely it teaches us how God and we may become friends, and likewiſe as walking in thoſe wayes, we do more ſtrengthen our ſelves in this his Friendſhip, and confirm his love to us; for the better and holier we are, the more does God delight in us, and expreſs himſelf graciouſly to us.
Secondly, The Peace of aſſurance in regard of our ſelves; Religion is the way of peace in this ſenſe alſo. There is no peace to the wicked ſaith my God, ſayes the Prophet; that is no peace in his own Heart: This a Godly man has as God is actually in peace with him, ſo he does evidence this peace unto him: Indeed he does not do it to all, at leaſt in the like degree, but we ſee where it is to be had, and that is onelyonly within the compaſs of Religion: There's no true peace of Conſcience but onelyonly in the wayes of Goodneſs: There's a falſe and counterfeit peace which Hypocrites ſometimes have in them like themſelves; A peace of Security, and a peace of Preſumption, and a peace of Non-attendency, but a peace upon good Ground that they want.
Yea even the ſervants of God themſelves, by how much the leſs they walk in ſuch wayes, ſo much the leſs peace they have, though God be a free worker and diſpenſes his Comforts as he pleaſes, and not for any deſerts of ours, yet we can expect no more Comfort then we are careful to exerciſe Grace: It is the wayes of Goodneſs which are onelyonly the wayes of peace; the very Heathens themſelves had ſome peace anſwerable to the moral virtues which they acted; but Chriſtians have another kind of peace from the exerciſe of Chriſtian Graces, and bringing forth the fruits of the Spirit, yea they have not onelyonly peace, but joy which makes their Condition ſo much the more comfortable in this regard; they have the firſt Fruits of the Spirit in the hopes of a better Condition, which they expect in the world to come.
The Third is peace with men, the peace of Communion with all. Prov. 16.7. Where a man's wayes pleaſe the Lord, he will make his Enemies to be at peace with him.
Firſt, With Good men, the peace of ſuch one with another; the more Godly-men are Godly, the more peaceable: The wiſdom from above is pure firſt, and peaceable afterwards. The cauſe of ſo many deviſions among Brethren is from want of Godlineſs Improved.
Secondly, With Evil, ſo far forth as we are careful to be Godly, we ſhall be ſenſible of this alſo; Indeed in ſome reſpects it is quite Contrary, no ſooner do men begin to be Religious, but all the world is ready to hate them, and to oppoſe them for it; but it holds good in theſe Explications.
Firſt, In that while we are careful to be Godly, we ſhall have Conſciences of Evil men for us: There's many which may be againſt us in their affections, whoſe Conſciences notwithſtanding are for us, as Saul to David. Thou art more Righteous then I.
Secondly, There ſhall be a reſtraint of their malice, that it ſhall not break out againſt us in that Violence.
Thirdly, Their Fury ſhall be turn'd to good unto us. This may therefore teach us how to obtain what we all deſire. Pacem te poſemus vos, ſee the happy way to it. Eſay. 32.
Well to lay both together, the pleaſure and peace of Religion, ye ſee heres an happy mixture. Omne tulit punctum, qui miſcent utilis datur. Here they are met both Mercy and Truth, Righteouſneſs and Peace &c. Let this perſwade us all to be hence ſo much the more in love with Religion, and to increaſe and thrive in it.
Firſt, For thoſe which are ſtrangers here's that which may intice them to it, methinks I hear every ſuch perſon ſaying unto me, as Agrippa ſometimes to Paul. Almoſt thou perſwadeſt me to be a Chriſtian. And indeed who would not onelyonly be almoſt but altogether a Chriſtian upon theſe terms!
Secondly, For thoſe which are at preſent Religious, here's that which may incourage them in it.
Yea and that in the want of other things, though thoſe were no Heaven to be looked for hereafter, as we know there is, yet the life of a Chriſtian were ſweeter then any other beſides from the very practiſe of Godlineſs it ſelf, and we were not (in this ſenſe) of all men moſt miſerable.
To preſs this further on, let us Conſider that the more Godlineſs, the more pleaſure in Godlineſs, none have more Comfort in the Condition then thoſe which have moſt of the Affection: It is Grace it ſelf which makes us happy from Grace.
And ſo much alſo of the Second particular whereby Godlineſs is commended unto us, and ſo for this whole Text.