Sermons and Discourses Volume 1, Sermon 4
PSALM xix. II.
And in keeping of them there is great reward.
IN this Pſalm David celebrates the glory of God from the conſideration of the greatneſs of his Works, and the perfection of his Laws. From the greatneſs of his Works, verſe 1. The heavens declare the glory of God, and the firmament ſheweth his handy-work, &c. From the perfection of his Laws, verſe 7. The Law of the Lord is perfect, converting the ſoul, &c. And among many other excellencies of the Divine Laws, he mentions in the laſt place the benefits and advantages which come from the obſervance of them, verſe 11. and in keeping of them there is great reward.
I have already ſhown how much Religion tends to the publick welfare of mankind; to the ſupport of Government, and to the peace and happineſs of humane Societies. My work at this time ſhall be to ſhew that Religion and obedience to the Laws of God do likewiſe conduce to the happineſs of particular perſons, both in reſpect of this world and the other. For though there be but little expreſs mention made in the Old Teſtament of the immortality of the Soul and the rewards of another life, yet all Religion does ſuppoſe theſe principles, and is built upon them.
I. And Firſt, I ſhall endeavour to ſhew how Religion conduceth to the happineſs of this life; and that both in reſpect of the inward and outward man.
Firſt, As to the mind; to be pious and religious brings a double advantage to the mind of man. 1. It tends to the improvement of our underſtandings. 2. It brings peace and pleaſure to our minds.
1. It tends to the improvement of our underſtandings. I do not mean onelyonly that it inſtructs us in the knowledge of divine and ſpiritual things, and makes us to underſtand the great intereſt of our ſouls and the concernments of eternity better, but that in general it does raiſe and enlarge the minds of men and make them more capable of true knowledge. And in this ſenſe I underſtand the following Texts;Pſal. 19.8. The commandment of the Lord is pure, enlightning the eyes; The fear of the Lord is the beginning of wiſdom, Pſal. 111.10.a good underſtanding have all they that keep his commandments; Thou through thy commandments haſt made me wiſer than mine enemies, Pſal. 119.98.which plainly refers to political prudence; I have more underſtanding than all my teachers, ver. 99.for thy Teſtimonies are my meditation, I underſtand more than the ancients, becauſe I keep thy precepts; ver. 104. ver. 130.Through thy precepts I get underſtanding; The enterance of thy word giveth light, it giveth underſtanding to the ſimple.
Now Religion doth improve the underſtandings of men by ſubduing their luſts, and moderating their paſſions. The luſts and paſſions of men do ſully and darken their minds, even by a natural influence. Intemperance and ſenſuality and fleſhly luſts do debaſe mens minds, and clog their ſpirits, make them groſs and foul, liſtleſs and unactive; they ſink us down into ſenſe, and glew us to theſe low and inferiour things like birdlime they hamper and entangle our ſouls, and hinder their flight upwards; they indiſpoſe and unfit our minds for the moſt noble and intellectual conſiderations. So likewiſe the exorbitant paſſions of wrath and malice, envy and revenge, do darken and diſtort the underſtandings of men, do tincture the mind with falſe colours and fill it with prejudice and undue apprehenſions of things.
There is no man that is intemperate or luſtful, or paſſionate but beſides the guilt he contracts which is continually fretting and diſquieting his mind, beſides the inconveniences he brings upon himſelf as to his health, he does likewiſe ſtain and obſcure the brightneſs of his Soul and the clearneſs of his diſcerning faculty. Such perſons have not that free uſe of their reaſon that they might have; their underſtandings are not bright enough, nor their ſpirits pure and fine enough for the exerciſe of the higheſt and nobleſt acts of reaſon. What clearneſs is to the eye that purity is to our mind and underſtanding, and as the clearneſs of the bodily eye doth diſpoſe it for a quicker ſight of material objects, ſo doth the purity of our minds, that is, freedom from luſt and paſſion, diſpoſe us for the cleareſt and moſt perfect acts of reaſon and underſtanding.
Now Religion doth purifie our minds and refine our ſpirits by quenching the fire of luſt and ſuppreſſing the fumes and vapours of it, and by ſcattering the clouds and miſts of paſſion. And the more any man's ſoul is cleanſed from the filth and dregs of ſenſual luſts the more nimble and expedite it will be in its operations. The more any man conquers his paſſions, the more calm and ſedate his ſpirit is, and the greater equality he maintains in his temper, his apprehenſions of things will be the more clear and unprejudic'd, and his judgment more firm and ſteddy. And this is the meaning of that ſaying of Solomon, He that is ſlow to wrath is of great underſtanding, but he that is haſty of ſpirit exalteth folly, Ira furor brevis eſt—Anger is a ſhort fit of madneſs, and he that is paſſionate and furious deprives himſelf of his reaſon, ſpoils his underſtanding, and helps to make himſelf a fool: whereas he that conquers his paſſions and keeps them under, doth thereby preſerve and improve his underſtanding. Freedom from irregular paſſions doth not onelyonly ſignifie that a man is wiſe, but really contributes to the making of him ſuch.
2. Religion tends to the eaſe and pleaſure, the peace and tranquillity of our minds; wherein happineſs chiefly conſiſts and which all the wiſdom and Philoſophy of the world did always aim at, as the utmoſt felicity of this life. And that this is the natural fruit of a religious and vertuous courſe of life, the Scripture declares to us in theſe Texts;Pſal. 97.11. Light is ſown for the righteous, and gladneſs for the upright in heart; Great peace have all they that love thy Law, Pſal. 119.165.and nothing ſhall offend them; Her ways are ways of pleaſantneſs, Pro. 3.17.and all her paths are peace; Iſa. 32.17.The fruit of righteouſneſs is peace and the effect of righteouſneſs quietneſs and aſſurance for ever; The plain ſenſe of which Texts is that pleaſure and peace do naturally reſult from a holy and good life. When a man hath once engag'd himſelf in a Religious courſe, and is habituated to piety and holineſs, all the exerciſes of Religion and devotion, all acts of goodneſs and vertue are delightfull to him. To honour and worſhip God, to pray to him and to praiſe him, to ſtudy his will, to meditate upon him and to love him, all theſe bring great pleaſure and peace along with them. What greater contentment and ſatisfaction can there be to the mind of man, when it is once purifi'd and refin'd from the dregs of ſenſual pleaſures and delights, and rais'd to its true height and pitch, than to contemplate and admire the infinite excellencies and perfections of God, to adore his greatneſs and to love his goodneſs? How can the thoughts of God be troubleſome to any one who lives ſoberly and righteouſly and godly in the world? No man that loves goodneſs and righteous;neſs hath any reaſon to be afraid of God, or to be diſquieted with the thoughts of him. There is nothing in God that is terrible to a good man, but all the apprehenſions which we naturally have of him ſpeak comfort and promiſe happineſs to ſuch a one. The conſideration of his attributes is ſo far from being a trouble to him that it is his recreation and delight. It is for wicked men to dread God, and to endeavour to baniſh the thoughts of him out of their minds; but a holy and vertuous man may have quiet and undiſturb'd thoughts even of the juſtice of God, becauſe the terrour of it doth not concern him.
Now Religion doth contribute to the peace and quiet of our minds theſe two ways. Firſt, By allaying thoſe paſſions which are apt to ruffle and diſcompoſe our ſpirits. Malice and hatred, wrath and revenge are very fretting and vexatious and apt to make our minds ſore and uneaſie, but he that can moderate theſe affections will find a ſtrange eaſe and pleaſure in his own ſpirit. Secondly, by freeing us from the anxieties of guilt, and the fears of divine wrath and diſpleaſure; than which nothing is more ſtinging and tormenting and renders the life of man more miſerable and unquiet. And wha… a ſpring of peace and joy muſt it needs be to apprehend upon good grounds that God is reconcil'd to us and become our friend; that all our ſins are perfectly forgiven and ſhall never more be remembred againſt us! What unexpreſſible comfort does overflow the pious and devout ſoul from the remembrance of a holy and well-ſpent life and a conſcience of its own innocency and integrity! And nothing but the practice of Religion and Vertue can give this eaſe and ſatisfaction to the mind of man. For there is a certain kind of temper and diſpoſition which is neceſſary to the pleaſure and quiet of our minds, and conſequently to our happineſs: and that is holineſs and goodneſs, which as it is the perfection ſo is it likewiſe the happineſs of the Divine nature: And on the contrary, the chief part of the miſery of wicked men, and of thoſe accurſed ſpirits the Devils is this, that they are of a diſpoſition contrary to God; they are envious and malicious and cruel, and of ſuch a temper as is naturally a torment and diſquiet to it ſelf. And here the foundation of Hell is laid, in the evil diſpoſition of mens minds; and till this be cur'd, which can onelyonly be done by Religion, it is as impoſſible for a man to be happy, that is, pleas'd and contented within himſelf, as it is for a ſick man to be at eaſe. Becauſe ſuch a man hath that within him which torments him, and he cannot be at eaſe till that be remov'd. The man's ſpirit is out of order and off the hinges, and till that be put into its right frame he will be perpetually diſquieted and can find no reſt within himſelf. The Prophet very fitly deſcribes to us the unquiet condition of wicked men,Iſa. 57.10.21. The wicked is like the troubled ſea when it cannot reſt, whoſe waters caſt up mire and dirt; there is no peace (ſaith my God) to the wicked. So long as ſin and corruption abound in our hearts they will be reſtleſly working, like wine which will be in a perpetual motion and agitation till it have purg'd it ſelf of its dregs and foulneſs.
Secondly, Religion does likewiſe tend to the happineſs of the outward man. Now the bleſſings of this kind are ſuch as either reſpect our health, or eſtate, or reputation, or relations; and in reſpect of all theſe Religion is highly advantageous to us.
1. As to our health, a Religious and vertuous life doth eminently conduce to that, and to long life as a conſequent of it. And in this ſenſe I underſtand theſe following Texts;Prov. 3.1, 2. My Son forget not my Law, but let thy heart keep my Commandments; for length of days, and long life, ſhall they add to thee; and v. 7, and 8. Fear the Lord and depart from evil, it ſhall be health to thy navel, and marrow to thy bones; and v. 16. among the temporal advantages of wiſdom or Religion this is mention'd as the firſt and principal, length of days is in her right hand; and v. 18. ſhe is a tree of life to them that lay hold upon her; and again, Whoſo findeth me, findeth life, but he that ſinneth againſt me wrongeth his own ſoul; Prov. 8.35, 36.(that is injurious to his own life) all they that hate me love death; all which is undoubtedly true in a ſpiritual ſenſe, but is certainly meant by Solomon in the natural ſenſe. And theſe promiſes, of the bleſſings of health and long life to good men are not only declaratory of the good pleaſure and intention of God towards them, but likewiſe of the natural tendency of the thing. For Religion doth oblige men to the practice of thoſe vertues which do in their own nature conduce to the preſervation of our health, and the lengthning of our days; ſuch as temperance and chaſtity and moderation of our paſſions. And the contrary vices to theſe do apparently tend to the impairing of mens health and the ſhortning of their days. How many have waſted and conſum'd their bodies by luſt, and brought grievous pains and mortal diſeaſes upon themſelves. See how the wiſe man deſcribes the ſad conſequences of this ſin, He goes as an Oxe to the ſlaughter, till a dart ſtrike through his Liver; Prov. 7.22, 23.as a Bird haſteneth to the ſnare, and knoweth not that it is for his life; and v. 25, 26, 27. Let not thy heart decline to her ways, go not aſtray in her paths; for ſhe hath caſt down many wounded; yea many young men hath been ſlain by her; her houſe is the way to Hell (that is to the grave) going down to the chambers of death. How many have been ruin'd by intemperance and exceſs, and moſt unnaturally have perverted thoſe bleſſings which God hath given for the ſupport of nature to the overthrow and deſtruction of it? How often hath mens malice and envy and diſcontent againſt others terminated in a cruel revenge upon themſelves? How many by the wild fury and extravagancy of their own paſſions have put their bodies into a combuſtion, and fir'd their ſpirits; and by ſtirring up their rage and choler againſt others have arm'd that fierce humour againſt themſelves?
2. As to our eſtates, Religion is likewiſe a mighty advantage to men in that reſpect. Not only in regard of God's more eſpecial providence and peculiar bleſſing which uſually attends good men in their undertakings and crowns them with good ſucceſs, but alſo from the nature of the thing. And this, I doubt not, is the meaning of thoſe expreſſions of the Wiſe man concerning the temporal benefits and advantages of wiſedom or Religion;Pro. 3.16 In her left hand are riches and honour; Pro. 8.21They that love me ſhall inherit ſubſtance, and I will fill their treaſures; and this Religion principally does, by charging men with truth and fidelity and juſtice in their dealings, which are a ſure way of thriving and will hold out when all fraudulent arts and devices will fail. And this alſo Solomon obſerves to us; He that walketh uprightly walketh ſurely, Pro. 10.9but he that perverteth his way ſhall be known; his indirect dealing will be diſcover'd one time or other, and then loſes his reputation, and his intereſt ſinks. Falſhood and deceit onelyonly ſerve a preſent turn, and the conſequence of them is pernicious; but truth and fidelity are of laſting advantage;Pro. 10.5. The righteous hath an everlaſting foundation; Prov. 12.19.The lip of truth is eſtabliſhed for ever, but a lying tongue is but for a moment. And Religion does likewiſe engage men to diligence and induſtry in their Callings, and how much this conduces to the advancement of mens fortunes daily experience teaches, and the Wiſe-man hath told us, The diligent hand makes rich; Prov. 10.4.and again, Seeſt thou a man diligent in buſineſs, he ſhall ſtand before Princes, Prov. 22.19.he ſhall not ſtand before mean perſons.
And where men by reaſon of the difficult circumſtances of their condition cannot arrive to any eminency of eſtate, yet Religion makes a compenſation for this by teaching men to be contented with that moderate and competent fortune which God hath given them. For the ſhorteſt way to be rich is not by enlarging our eſtates, but by contracting our deſires. What Seneca ſays of Philoſophy, is much more true of Religion, praeſtat opes ſapientia, quas cuicunque fecit ſupervacuas dedit, it makes all thoſe rich to whom it makes riches ſuperfluous, and they are ſo to thoſe who are taught by Religion to be contented with ſuch a portion of them as God's Providence hath thought fit to allot to them
3. As to our reputation. There is nothing gives a man a more firm and eſtabliſh'd reputation among wiſe and ſerious perſons (whoſe judgment is onelyonly valuable) than a prudent and ſubſtantial Piety. This doth many times command reverence and eſteem from the worſer ſort of men, and ſuch as are no great friends to Religion; and ſometimes the force of truth will extort an acknowledgment of its excellency, even from its greateſt enemies. I know very well that good men may, and often do, blemiſh the reputation of their piety by over-acting ſome things in Religion; by an indiſcreet zeal about things wherein Religion is not concerned, by an ungratefull auſterity and ſowerneſs which Religion doth not require; by little affectations, and an imprudent oftentation of devotion; but a ſubſtantial and ſolid, a diſcreet and unaffected piety, which makes no great noiſe and ſhow, but expreſſes it ſelf in a conſtant and ſerious devotion, and is accompanied with the fruits of goodneſs and kindneſs and righteouſneſs towards men, will not onelyonly give a man a credit and value among the ſober and the vertuous, but even among the vicious and more degenerate ſort of men. Upon this account it is that the Apoſtle adviſeth Chriſtians, if they would recommend themſelves to the eſteem of God and men, earneſtly to mind the weighty and ſubſtantial parts of Religion; Let not then your good be evil ſpoken of; for the Kingdom of God is not meats and drinks, but righteouſneſs and peace, and joy in the Holy Ghoſt; for he that in theſe things ſerveth Chriſt is acceptable to God, and approved of men.
It is true indeed, there are ſome perſons of ſo profligate a temper, and of ſuch an inveterate enmity to all goodneſs, as to ſcorn and reproach even Religion and Vertue it ſelf. But the reproach of ſuch perſons does not really wound a man's reputation. For why ſhould any man be troubled at the contumelies of thoſe whoſe judgment deſerves not to be valued, who deſpiſe goodneſs and good men out of malice and ignorance? If theſe reproaches which they caſt upon them were the cenſures of wiſe and ſober men, a man's reputation might be concern'd in them; but they are the raſh words of inconſiderate and injudicious men, the extravagant ſpeeches of thoſe who are unexperienc'd in the things they ſpeak againſt; and therefore no wiſe man will be troubl'd at them, or think either Religion or himſelf diſparaged by them.
4. As to our Relations. Religion alſo conduceth to the happineſs of theſe, as it derives a large and extenſive bleſſing upon all that belongs to us; the goodneſs of God being ſo diffuſive as to ſcatter his bleſſings round about the habitations of the juſt, and to ſhew mercy unto thouſands of them that love him and keep his Commandments. So David tells us,Pſal. 112.1, 2, 3. Bleſſed is the man that feareth the Lord, and delighteth greatly in his Commandments; His ſeed ſhall be mighty upon earth, The generation of the upright ſhall be bleſſed? Wealth and riches are in his houſe, and his righteouſneſs endureth for ever. Prov. 13.22.And ſo Solomon; A good man leaveth an inheritance to his Childrens Children; Prov. 14.26.and again, In the fear of the Lord is ſtrong confidence, and his Children ſhall have a place of refuge. But the wicked derives a curſe upon all that is related to him, he is ſaid to trouble his own houſe; and again,Prov. 11.29. The wicked are overthrown and are not, Prov. 12.7.but the houſe of the righteous ſhall ſtand.
But ſetting aſide the conſideration of God's Providence, Religion doth likewiſe in its own nature tend to the welfare of thoſe who are related to us; becauſe it lays the ſtricteſt obligations upon men to take care of their Families and Relations, and to make the beſt proviſion both for their comfortable ſubſiſtance here in this world and their ſalvation in the next. And thoſe who neglect thoſe duties the Scripture is ſo far from eſteeming them Chriſtians that it accounts them worſe than Heathens and Infidels,1 Tim. 5.8. He that provideth not for his own, eſpecially thoſe of his own houſe, is worſe than an Infidel, and hath deny'd the faith. This I know is ſpoken in reſpect of temporal proviſion, but it holds à fortiori as to the care of their ſouls.
Beſides, it is many times ſeen that the poſterity of holy and good men, eſpecially of ſuch as have evidenc'd their piety towards God by bounty and charity to men, have met with unuſual kindneſs and reſpect from others, and have by a ſtrange and ſecret diſpoſition of Divine providence been unexpectedly car'd and provided for; and that, as they have all the reaſon in the world to believe, upon the account and for the ſake of the piety and charity of their Parents. This David tells us from his own particular obſervation;Pſ. 37.2…. I have been young, and now am old, yet have I not ſeen the righteous forſaken, nor his ſeed begging bread. And that by the righteous is here meant the good and mercifull man appears from the deſcription of him in the next words,Ver. 26. He is ever merciful and lendeth, and his ſeed is bleſſed. And on the contrary, the poſterity of the wicked do many times inherit the fruit of their fathers ſins and vices; and that not onelyonly by a juſt judgment of God, but from the natural courſe and conſequence of things. And in this ſenſe that expreſſion in Job is often verifi'd, that God lays up the iniquity of wicked men for their Children. Job 21.19.And doth not experience teſtifie that the intemperate and unjuſt do many times tranſmit their bodily infirmities and diſeaſes to their Children, and entail a ſecret curſe upon their eſtates, which does either inſenſibly waſte and conſume it, or eat out the heart and comfort of it? Thus you ſee how Religion in all reſpects conduces to the happineſs of this life.
II. Religion and Vertue do likewiſe moſt certainly and directly tend to the eternal happineſs and ſalvation of men in the other world. And this is incomparably the greateſt advantage that redounds to men by being Religious, in compariſon of which all temporal conſiderations are leſs than nothing and vanity. The worldly advantages that Religion brings to men in this preſent life are a ſenſible recommendation of Religion even to the loweſt and meaneſt ſpirits: But to thoſe who are rais'd above ſenſe and aſpire after immortality, who believe the perpetual duration of their ſouls and the reſurrection of their bodies; to thoſe who are throughly convinc'd of the inconſiderableneſs of this ſhort dying life and of all the concernments of it, in compariſon of that eternal ſtate which remains for us in another life; to theſe, I ſay, the conſideration of a future happineſs and of thoſe unſpeakable and everlaſting rewards which ſhall then be given to holineſs and vertue, is certainly the moſt powerfull motive and the moſt likely to prevail upon them. For thoſe who are perſwaded that they ſhall continue for ever cannot chuſe but aſpire after a happineſs commenſurate to their duration, nor can any thing that is conſcious to its ſelf of its own immortality be ſatisfyed and contented with any thing leſs than the hopes of an endleſs felicity. And this hope Religion alone gives men, and the Chriſtian Religion onelyonly can ſettle men in a firm and unſhaken aſſurance of it. But becauſe all men who have entertain'd any Religion have conſented to theſe principles, of the immortality of the ſoul and the recompences of another world, and have always promis'd to themſelves ſome rewards of piety and vertue after this life; and becauſe I did more particularly deſign from this Text to ſpeak of the temporal benefits and adavantages which redound to men from Religion, therefore I ſhall content my ſelf to ſhew very briefly how a religious and vertuous life doth conduce to our future happineſs. And that upon theſe two accounts; from the promiſe of God, and from the nature of the thing.
1. From the promiſe of God.1 Tim. 4.8. Godlineſs (ſaith the Apoſtle) hath the promiſe of the life that is to come. God hath all along in the Scripture ſuſpended the promiſe of eternal life upon this condition. He hath peremptorily declar'd that without obedience and holineſs of life no man ſhall ever ſee the Lord. And this very thing, that it is the conſtitution and appointment of God, might be argument enough to us (if there were no other) to convince us of the neceſſity of obeying the Laws of God in order to our happineſs, and to perſwade us thereunto. For eternal life is the gift of God, and he may do what he will with his own. He is maſter of his own favours and may diſpenſe them upon what terms and conditions he pleaſes. But it is no hard condition that he hath impoſed upon us. If Religion brought no advantages to us in this world, yet the happineſs of heaven is ſo great as will abundantly recompence all our pains and endeavours; there is temptation enough in the reward to engage any man in the work. Had God thought fit to have impos'd the moſt grievous and difficult things upon us, ought we not to have ſubmitted to them and to have undertaken them with cheerfulneſs upon ſuch great and glorious encouragements? As Naaman's ſervants ſaid to him in another caſe, Had he bid thee doe ſome great thing wouldeſt thou not have done it? So if God had ſaid that without poverty and actual martyrdom no man ſhall ſee the Lord, would not any man that believes heaven and hell and underſtands what theſe words ſignifie and what it is to eſcape extream and eternal miſery, and to enjoy unſpeakable and endleſs glory, have been willing to accept theſe conditions? How much more, when he hath onelyonly ſaid, waſh and be clean; and Let every man that hath this hope in Him, purifie himſelf as he is pure? But God hath not dealt thus with us, nor is the impoſing of this condition of eternal life a meer arbitrary conſtitution, therefore I ſhall endeavour to ſhew,
2dly, That a Religious and Holy life doth from the very nature and reaſon of the thing conduce to our future happineſs, by way of neceſſary diſpoſition and preparation of us for it. We cannot be otherwiſe happy but by our conformity to God, without this we cannot poſſibly love him nor find any pleaſure or happineſs in communion with him. For we cannot love a nature contrary to our own, nor delight to converſe with it. Therefore Religion, in order to the fitting of us for the happineſs of the next life, does deſign to mortifie our luſts and paſſions, and to reſtrain us from the inordinate love of the groſs and ſenſual delights of this world; to call off our minds from theſe inferiour things, and to raiſe them to higher and more ſpiritual objects, that we may be diſpoſed for the happineſs of the other world, and taught not to reliſh the delights of it; whereas ſhould we ſet our hearts onelyonly upon theſe things, and be able to taſte no pleaſure in any thing but what is ſenſual and earthly, we muſt needs be extremely miſerable when we come into the other world, becauſe we ſhould meet with nothing to entertain our ſelves withall, no employment ſuitable to our diſpoſition, no pleaſure that would agree with our deprav'd appetites and vicious inclinations. All that Heaven and Happineſs ſignifies is unſuitable to a wicked man, and therefore could be no felicity to him. But this I ſhall have occaſion to ſpeak more fully to in my laſt Diſcourſe.
From all that hath been ſaid, the reaſonableneſs of Religion clearly appears which tends ſo directly to the happineſs of men, and is upon all accounts calculated for our benefit. Let but all things be truly conſidered and caſt up and it will be found that there is no advantage to any man from an irreligious and vicious courſe of life. I challenge any one to inſtance in any real benefit that ever came to him this way. Let the ſinner declare what he hath found by experience. Hath lewdneſs and intemperance been more for his health than if he had liv'd chaſtly and ſoberly? Hath falſehood and injuſtice prov'd at the long run more for the advancement and ſecurity of his eſtate than truth and honeſty would have done? Hath any vice that he hath lived in made him more true friends, and gain'd him a better reputation in the world than the practice of holineſs and vertue would have done? Hath he found that peace and ſatisfaction of mind in an evil courſe, and that quiet enjoyment of himſelf, and comfortable aſſurance of God's favour, and good hopes of his future condition, which a religious and vertuous life would have not ſome of his vices weaken'd his body and broken his health, have not others diſſipated his eſtate and reduc'd him to want? What notorious vice is there that doth not blemiſh a man's reputation, and make him either hated or deſpis'd, and that not only by the wiſe and the vertuous but even by the generality of men? But was ever any wicked man free from the ſtings of a guilty conſcience and the torment of a reſtleſs and uneaſie mind, from the ſecret dread of Divine diſpleaſure, and of the vengeance of another world? Let the ſinner freely ſpeak the very inward ſenſe of his ſoul in this matter, and ſpare not; and I doubt not, if he will deal clearly and impartially, but that he will acknowledge all this to be true, and is able to confirm it from his own ſad experience. For this is the natural fruit of ſin and the preſent revenge which it takes upon ſinners, beſides that fearful puniſhment which ſhall be inflicted on them in another life.
What reaſon then can any man pretend againſt Religion, when it is ſo apparently for the benefit not onelyonly of humane ſociety but of every particular perſon; when there is no real intereſt of this world but may ordinarily be as effectually promoted and purſued no as great advantage, nay uſually to far greater, by a man that lives ſoberly and righteouſly and godly in the world, than by any one that leads the contrary courſe of life? Let no man then ſay, with thoſe prophane perſons whom the Prophet ſpeaks of,Mal. 3.14. It is in vain to ſerve the Lord, and what profit is it that we have kept his Commandments? God has not been ſo hard a maſter to us that we have reaſon thus to complain of him. He hath given us no Laws but what are for our good, nay ſo gracious hath he been to us as to link together our duty and our intereſt, and to make thoſe very things the inſtances of our obedience which are the natural means and cauſes of our happineſs. The Devil was ſo far in the right, when he charg'd Job that he did not ſerve God for nought. 'Tis he himſelf that is the hard maſter and makes men ſerve him for nought, who rewards his drudges and ſlaves with nothing but ſhame and ſorrow and miſery. But God requires no man's ſervice upon hard and unreaſonable terms. The greateſt part of our work is a preſent reward to it ſelf, and for whatever elſe we do or ſuffer for him, he offers us abundant conſideration. And if men did but truly and wiſely love themſelves they would upon this very ground if there were no other, become Religious. For when all is done there is no man can ſerve his own intereſt better than by ſerving God. Religion conduceth both to our preſent and future happineſs, and when the Goſpel chargeth us with piety towards God, and juſtice and charity towards men, and temperance and chaſtity in reference to our ſelves, the true interpretation of theſe Laws is this, God requires of men in order to their eternal happineſs that they ſhould do thoſe things which tend to their temporal welfare, that is in plainer words, he promiſes to make us happy for ever upon condition that we will but do that which is beſt for our ſelves in this world. To conclude, Religion is founded in the intereſt of men rightly apprehended. So that if the God of this world and the luſts of men did not blind their eyes, ſo as to render them unfit to diſcern their true intereſt, it would be impoſſible, ſo long as men love themſe ves and deſire their own happineſs to keep them from being religious; for they could not but conclude that to be their intereſt, and being ſo convinc'd they would reſolve to purſue it and ſtick to it.