Sermons and Discourses Volume 2, Sermon 4
A SERMON Preached before the KING AT WHITE-HALL, IN LENT, March 20th 1673·
Pſal. CXIX.156.
Great peace have they that love thy Law, and nothing ſhall offend them.
IN theſe words there are two things contained, The Deſcription of a good man, and the Reward of his goodneſs. 1. The Deſcription of a good man. He is ſaid to be one that loves the Law of God, that is, that loves to meditate upon it, and to practiſe it. 2. The Reward of his goodneſs; Great peace have they that love thy Law. The word Peace is many times uſed in Scripture in a very large ſenſe, ſo as to comprehend all kind of happineſs: ſometimes it ſignifies outward peace and quiet in oppoſition to war and contention; and ſometimes inward peace and contentment in oppoſition to inward trouble and anguiſh. I underſtand the Text chiefly in this laſt ſenſe, not wholly excluding either of the other.
My deſign at preſent from theſe words is, to recommend Religion to men from the conſideration of that inward peace and pleaſure which attends it. And ſurely nothing can be ſaid more to the advantage of Religion in the opinion of conſiderate men than this. For the aim of all Philoſophy, and the great ſearch of wiſe men, hath been how to attain peace and tranquillity of mind. And if Religion be able to give this, a greater commendation need not be given to Religion.
But before I enter upon this Argument, I ſhall premiſe two things by way of Caution.
Firſt, That theſe kind of Obſervations are not to be taken too ſtrictly and rigorouſly, as if they never failed in any one inſtance. Ariſtotle obſerved long ſince, that moral and proverbial ſayings are underſtood to be true generally and for the moſt part; and that is all the truth that is to be expected in them: As, when Solomon ſays, Train up a child in the way wherein he ſhould go, and when he is old he will not depart from it: This is not to be ſo taken, as if no child that is piouſly educated did ever miſcarry afterwards, but that the good education of children is the beſt way to make good men, and commonly approved to be ſo by experience. So here, when it is ſaid that great peace have they that love Gods Law; the meaning is, that Religion hath generally this effect, though in ſome caſes, and as to ſome perſons, it may be accidentally hindered.
Secondly, When I ſay that Religion gives peace and tranquillity to our minds, this is chiefly to be underſtood of a Religious ſtate, in which a man is well ſettled and confirmed, and not of our firſt entrance into it, for that is more or leſs troubleſome according as we make it. If we begin a religious courſe betimes, before we have contracted any great guilt, and before the habits of ſin be grown ſtrong in us, the work goes on eaſily, without any great conflict or reſiſtance. But the caſe is otherwiſe when a man breaks off from a wicked life, and becomes religious from the direct contrary courſe, in which he hath been long and deeply engaged. In this caſe no man is ſo unreaſonable as to deny, that there is a great deal of ſenſible trouble and difficulty in the making of this change; but when it is once made, peace and comfort will ſpring up by degrees, and daily encreaſe, as we grow more confirmed and eſtabliſhed in a good courſe.
Theſe two things being premiſed, I ſhall now endeavour to ſhew, that Religion gives a man the greateſt pleaſure and ſatisfaction of mind, and that there is no true peace, nor any comparable pleaſure to be had in a contrary courſe. And that from theſe two heads. From Teſtimony of Scripture; and from the Nature of Religion, which is apt to produce peace and tranquility of mind.
I. Firſt, From Teſtimony of Scripture. I ſhall ſelect ſome of thoſe Texts which are more full and expreſs to this purpoſe, Job 22.21, ſpeaking of God, Acquaint thy ſelf now with him, and be at peace. To acquaint our ſelves with God, is a phraſe of the ſame importance with coming to God, and ſeeking of him, and many other like expreſſions in Scripture, which ſignifie nothing elſe but to become religious, Pſal. 37.38, Mark the perfect man, and behold the upright, for the end of that man is peace: Or, as theſe words are rendred, according to the LXX. in our old Tranſlation, Keep innocency, take heed to the thing that is right, for that ſhall bring thee peace at the laſt. Prov. 3.17, Where Solomon ſpeaking of Wiſdom, which with him is but another name for Religion, ſays, Her ways are ways of pleaſantneſs, and all her paths are peace. Iſa. 32.17; The work of righteouſneſs ſhall be peace, and the effect of righteouſneſs quietneſs and aſſurance for ever. Matt. 11.28, 29, Come unto me all ye that labour and are heavy laden, and I will give you reſt. Now to come to Chriſt, is to become his Diſciples, to believe and practiſe his Doctrine; for ſo our Saviour explains himſelf in the next words; Take my yoke upon you, and learn of me, and ye ſhall find reſt for your ſouls. Rom. 2.10, Glory and honour and peace to every man that worketh good.
And on the contray; the Scripture repreſents the condition of a ſinner to be full of trouble and diſquiet. David, though he was a very good man, yet when he had grievouſly offended God, the anguiſh of his mind was ſuch, as even to diſorder and diſtemper his body, Pſal. 38.2, 3, 4, Thine arrows ſtick faſt in me, and thy hand preſſeth me ſore; there is no ſoundneſs in my fleſh, becauſe of thine anger, neither is there any reſt in my bones, becauſe of my ſin; for mine iniquities are gone over mine head, and as an heavy burthen they are too heavy for me. Iſa. 57.20, 21, The wicked are 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. And Iſa. 59.7.8, Miſery and deſtruction are in their paths, and the way of peace they know not; they have made themſelves crooked paths, whoſoever goeth therein ſhall not know peace. Rom. 2.9, Tribulation and anguiſh upon every ſoul of man that doth evil.
You ſee how full and expreſs the Scripture is in this matter. I come now in the
II. Second place, To give you a more particular account of this, from the Nature of Religion, which is apt to produce peace and tranquillity of mind. And that I ſhall do in theſe three particulars.
1. Religion is apt to remove the chief cauſes of inward trouble and diſquiet.
2. It furniſheth us with all the true cauſes of peace and tranquillity of mind.
3. The reflection upon a religious courſe of life, and all the actions of it, doth afterwards yield great pleaſure and ſatisfaction.
Firſt, Religion is apt to remove the chief cauſes of inward trouble and diſquiet. The chief cauſes of inward trouble and diſcontent are theſe two, Doubting and anxiety of mind, and Guilt of Conſcience. Now Religion is apt to free us from both theſe.
1. From Doubting and anxiety of mind. Irreligion and Atheiſm makes a man full of doubts and jealouſies whether he be in the right, and whether at laſt things will not prove quite otherwiſe than he hath raſhly determined. For though a man endeavour never ſo much to ſettle himſelf in the principles of Infidelity, and to perſwade his mind that there is no God, and conſequently that there are no rewards to be hoped for, nor puniſhments to be feared in another life; yet he can never attain to a ſteddy and unſhaken perſwaſion of theſe things: And however he may pleaſe himſelf with witty reaſonings againſt the common belief of mankind, and ſmart reparties to their arguments, and bold and pleaſant raillery about theſe matters; yet I dare ſay, no man ever ſate down in a clear and full ſatisfaction concerning them. For when he hath done all that he can to reaſon himſelf out of Religion, his conſcience ever and anon recoyls upon him, and his natural thoughts and apprehenſions riſe up againſt his reaſonings, and all his wit and ſubtilty is confuted and born down by a ſecret and ſtrong ſuſpicion, which he can by no means get out of his mind, that things may be otherwiſe.
And the reaſon hereof is plain, becauſe all this is an endeavour againſt nature, and thoſe vigorous inſtincts which God hath planted in the minds of men to the contrary. For whenever our minds are free, and not violently hurried away by paſſion, nor blinded by prejudice, they do of themſelves return to their firſt and moſt natural apprehenſions of things. And this is the reaſon why, when the Atheiſt falls into any great calamity, and is awakened to an impartial conſideration of things, by the apprehenſion of death and judgment, and deſpairs of enjoying any longer thoſe pleaſures, for the ſake of which he hath all this while rebelled againſt Religion, his courage preſently ſinks, and all his arguments fail him, and his caſe is now too ſerious to admit of jeſting, and at the bottom of his ſoul he doubts of all that which he aſſerted with ſo much confidence, and ſet ſo good a face upon before; and can find no eaſe to his mind, but in retreating from his former principles, nor no hopes of conſolation for himſelf, but in acknowledging that God whom he hath denied, and imploring his mercy whom he hath affronted.
This is always the caſe of theſe perſons when they come to extremity; not to mention the infinite checks and rebukes, which their own minds give them upon other occaſions; ſo that 'tis very ſeldom that theſe men have any tolerable enjoyment of themſelves, but are forced to run away from themſelves into company, and to ſtupify themſelves by intemperance, that they may not feel the fearful twitches and gripings of their own minds.
Whereas he who entertains the principles of Religion, and therein follows his own natural apprehenſions, and the general voice of mankind, and is not conſcious to himſelf, that he knowingly and wilfully lives contrary to theſe principles, hath no anxiety in his mind about theſe things; being verily perſwaded they are true, and that he hath all the reaſon in the world to think ſo; And if they ſhould prove otherwiſe (which he hath no cauſe to ſuſpect) yet he hath this ſatisfaction, that he hath taken the wiſeſt courſe, and hath conſulted his own preſent peace and future ſecurity, infinitely better than the Atheiſt hath done, in caſe he ſhould prove to be miſtaken. For it is a fatal miſtake to think there is no God, if there be one; but a miſtake on the other hand hath no future bad conſequences depending upon it; nor indeed any great preſent inconvenience, Religion only reſtraining a man from doing ſome things, from moſt of which it is good he ſhould be reſtrained however: ſo that at the worſt, the religious man is only miſtaken, but the Atheiſt is miſerable if he be miſtaken: miſerable beyond all imagination, and paſt all remedy.
2. Another, and indeed a principal cauſe of trouble and diſcontent to the minds of men is Guilt. Now Guilt is a conſciouſneſs to our ſelves that we have done amiſs; and the very thought that we have done amiſs is apt to lie very croſs in our minds, and to cauſe great anguiſh and confuſion. Beſides that Guilt is always attended with Fear, which naturally ſprings up in the mind of man from a ſecret apprehenſion of the miſchief and inconvenience that his ſin will bring upon him, and of the vengeance that hangs over him from God, and will overtake him either in this world, or the other.
And though the ſinner, while he is in full health and proſperity, may make a ſhift to divert and ſhake off theſe fears; yet they frequently return upon him, and upon every little noiſe of danger, upon the apprehenſion of any calamity that comes near him, his guilty mind is preſently jealous that it is making towards him, and is particularly levelled againſt him. For he is ſenſible that there is a juſt power above him, to whoſe indignation he is continually liable, and therefore he is always in fear of him; and how long ſoever he may have ſcaped puniſhment in this world, he cannot but dread the vengeance of the other; And theſe thoughts are a continual diſturbance to his mind, and in the midſt of laughter make his heart heavy; And the longer he continues in a wicked courſe, the more he multiplies the grounds and cauſes of his fears.
But now Religion frees a man from all this torment, either by preventing the cauſe of it, or directing to the cure; either by preſerving us from guilt, or clearing us of it in caſe we have contracted it. It preſerves us from guilt by keeping us innocent; and in caſe we have offended, it clears us of it, by leading us to repentance and the amendment of our lives; which is the onelyonly way to recover the favour of God, and the peace of our own conſciences, and to ſecure us againſt all apprehenſion of danger from the divine Juſtice; though not abſolutely from all fear of puniſhment in this world, yet from that which is the great danger of all, the condemnation and torment of the world to come. And by this means a man's mind is ſetled in perfect peace, Religion freeing him from thoſe tormenting fears of the Divine diſpleaſure, which he can upon no other terms rid himſelf of; whereas the ſinner is always ſowing the ſeeds of trouble in his own mind, and laying a foundation of continual diſcontent to himſelf.
Secondly, As Religion removes the chief grounds of trouble and diſquiet, ſo it miniſters to us all the true cauſes of peace and tranquillity of mind. Whoever lives according to the rules of Religion, lays theſe three great foundations of peace and comfort to himſelf.
1. He is ſatisfied that in being religious he doth that which is moſt reaſonable.
2. That he ſecures himſelf againſt the greateſt miſchiefs and dangers, by making God his Friend.
3. That upon the whole matter he do's in all reſpects moſt effectually conſult and promote his own intereſt and happineſs.
1. He is ſatisfied that he does that which is moſt reaſonable. And it is no ſmall pleaſure to be juſtified to our ſelves, to be ſatisfied that we are what we ought to be, and do what in reaſon we ought to do; that which beſt becomes us, and which according to the primitive intention of our Being is moſt natural, for whatever is natural is pleaſant. Now the practice of piety towards God, and of every other grace and virtue which Religion teacheth us, are things reaſonable in themſelves, and what God when he made us, intended we ſhould do. And a man is then pleaſed with himſelf, and his own actions, when he doth what he is convinced he ought to do; and is then offended with himſelf, when he goes againſt the light of his own mind, by neglecting his duty, or doing contrary to it; for then his conſcience checks him, and there is ſomething within him that is uneaſie, and puts him into diſorder; As when a man eats or drinks any thing that is unwholſom, it offends his ſtomach. and puts his body into an unnatural and a reſtleſs ſtate.
For every thing is then at reſt and peace, when it is in that ſtate in which Nature intended it to be; and being violently forced out of it, it is never quiet till it recover it again. Now Religion and the practice of its virtues, is the natural ſtate of the ſoul, the condition to which God deſigned it. As God made man a Reaſonable creature, ſo all the acts of Religion are reaſonable and ſuitable to our nature: And our ſouls are then in health, when we are what the Laws of Religion require us to be, and do what they command us to do. And as we find an unexpreſſible eaſe and pleaſure when our body is in its perfect ſtate of health, and on the contrary every diſtemper cauſeth pain and uneaſineſs; ſo is it with the ſoul. When Religion governs all our inclinations and actions, and the temper of our minds, and the courſe of our lives is conformable to the precepts of it, all is at peace. But when we are otherwiſe, and live in any vitious practice, how can there be peace, ſo long as we act unreaſonably, and do thoſe things whereby we neceſſarily create trouble and diſturbance to our ſelves? How can we hope to be at eaſe, ſo long as we are in a ſick and diſeaſed condition? Till the corruption that is in us be wrought out, our ſpirits will be in a perpetual tumult and fermentation; and it is as impoſſible for us to enjoy the peace and ſerenity of our minds, as it is for a ſick man to be at eaſe: He may uſe what arts of diverſion he will, and change from one place and poſture to another: but ſtill he is reſtleſs, becauſe there is that within him which gives him pain and diſturbance. There is no peace, ſaith my God, to the wicked. Such men may diſſemble their condition, and put on the face and appearance of pleaſantneſs and contentment; but God, who ſees all the ſecrets of mens hearts, knows it is far otherwiſe with them. There is no peace, ſaith my God, to the wicked.
2. Another ground of peace which the religious man hath, is, That he hath made God his Friend. Now Friendſhip is peace and pleaſure both; It is mutual love, and that is a double pleaſure; And it is hard to ſay which is the greateſt, the pleaſure of loving God, or of knowing that he loves us. Now whoever ſincerely endeavours to pleaſe God, may reſt perfectly aſſured that God hath no diſpleaſure againſt him; for the righteous Lord loveth righteouſneſs, and his countenance ſhall behold the upright, that is, he will be favourable to ſuch perſons. As he hates the workers of iniquity, ſo he takes pleaſure in them that fear him, in ſuch as keep his covenant and remember his commandments to do them.
And being aſſured of his favour, we are ſecured againſt the greateſt dangers and the greateſt fears; and may ſay with David, Return then unto thy reſt, O my ſoul, for the Lord hath dealt bountifully with thee: The Lord is my light and my ſalvation, whom ſhall I fear; The Lord is the ſtrength of my life, of whom ſhall I be afraid? What can reaſonably trouble or diſcontent that man who hath made his peace with God, and is reſtored to his favour, who is the beſt and moſt powerful friend, and can be the ſoreſt and moſt dangerous enemy in the whole World?
3. By being religious we do moſt effectually conſult our own intereſt and happineſs. A great part of Religion conſiſts in moderating our appetites and paſſions, and this naturally tends to the compoſure of our minds. He that lives piouſly and virtuouſly acts according to Reaſon, and in ſo doing maintains the preſent peace of his own mind; and not only ſo, but he lays the foundation of his future happineſs to all Eternity. For Religion gives a man the hopes of eternal life: And all pleaſure does not conſiſt in preſent enjoyment; there is a mighty pleaſure alſo, in the firm belief and expectation of a future good; and if it be a great and a laſting good, it will ſupport a man under a great many preſent evils. If Religion be certainly the way to avoid the greateſt evils, and to bring us to happineſs at laſt, we may contentedly bear a great many afflictions for its ſake. For though all ſuffering be grievous, yet it is pleaſant to eſcape great dangers, and to come to the poſſeſſion of a mighty good, though it be with great difficulty and inconvenience to our ſelves. And when we come to heaven (if ever we be ſo happy as to get thither) it will be a new and a greater pleaſure to us, to remember the pains and troubles whereby we were ſaved and made happy.
So that all theſe, put together, are a firm foundation of peace and comfort to a good man. There is a great ſatisfaction in the very doing of our duty, and acting reaſonably, though there may happen to be ſome preſent trouble and inconvenience in it. But when we do not only ſatisfie our ſelves in ſo doing, but likewiſe pleaſe him whoſe favour is better than life, and whoſe frowns are more terrible than death; when in doing our duty we directly promote our own happineſs, and in ſerving God do moſt effectually ſerve our own intereſt, what can be imagined to miniſter more peace and pleaſure to the mind of man?
This is the ſecond thing. Religion furniſheth us with all the true cauſes of peace and tranquillity of mind.
Thirdly, The Reflection upon a religious and virtuous courſe of life doth afterwards yield a mighty pleaſure and ſatisfaction. And what can commend Religion more to us, than that the remembrance of any pious and virtuous action gives us ſo much contentment and delight? So that whatever difficulty and reluctancy we may find in the doing of it, to be ſure, there is peace and ſatisfaction in the looking back upon it. No man ever reflected upon himſelf with regret for having done his duty to God or man; for having lived ſoberly, or righteouſly, or godly in this preſent world. Nay, on the contrary, the conſcience of any duty faithfully diſcharged, the memory of any good we have done, does refreſh the ſoul with a ſtrange kind of pleaſure and joy. Our rejoycing is this (ſaith St. Paul) the teſtimony of our conſciences, that in all ſimplicity and godly ſincerity we have had our converſation in the world.
But, on the other ſide, the courſe of a vicious life, all acts of impiety to God, of malice and injuſtice to men, of intemperance and exceſs in reference to our ſelves, do certainly leave a ſting behind them. And whatever pleaſure there may be in the preſent act of them, the memory of them is ſo tormenting, that men are glad to uſe all the arts of diverſion to fence off the thoughts of them. One of the greateſt troubles in the world to a bad man is to look into himſelf, and to remember how he hath lived. I appeal to the conſciences of men whether this be not true.
And is not here now a mighty difference between theſe two courſes of life; that when we do any thing that is good, if there be any trouble in it, it is ſoon over, but the pleaſure of it is perpetual: when we do a wicked action, the pleaſure of it is ſhort and tranſient, but the trouble and ſting of it remains for ever? The reflection upon the good we have done, gives a laſting ſatisfaction to our minds; but the remembrance of any evil committed by us leaves a perpetual diſcontent.
And, which is yet more conſiderable, a religious and virtuous courſe of life does then yield moſt peace and comfort, when we moſt ſtand in need of it; in times of affliction, and at the hour of death. When a man falls into any great calamity, there is no comfort in the world like to that of a good conſcience: This makes all calm and ſerene within, when there is nothing but clouds and darkneſs about him. So David obſerves of the good man, Pſal. 112.4, Ʋnto the upright there ariſeth light in darkneſs. All the pious and virtuous actions that we do, are ſo many ſeeds of peace and comfort, ſown in our conſciences, which will ſpring up and flouriſh moſt in times of outward trouble and diſtreſs. Light is ſown for the righteous, and gladneſs for the upright in heart. And, at the hour of death, The righteous hath hopes in his death, ſaith Solomon. And what a ſeaſonable refreſhment is it to the mind of man, when the pangs of death are ready to take hold of him, and he is juſt ſtepping into the other world, to be able to look back with ſatisfaction upon a religious and well-ſpent life? Then, if ever, the comforts of a good man do overflow, and a kind of heaven ſprings up in his mind, and he rejoyceth in the hopes of the glory of God. And that is a true and ſolid comfort indeed, which will ſtand by us in the day of adverſity, and ſtick cloſe to us when we have moſt need of it.
But with the ungodly it is not ſo: His guilt lies in wait for him eſpecially againſt ſuch times, and is never more fierce and raging than in the day of diſtreſs; ſo that according as his troubles without are multiplyed, ſo are his ſtings within. And ſurely affliction is then grievous indeed, when it falls upon a galled and uneaſie mind. Were it not for this, outward afflictions might be tolerable; the ſpirit of a man might bear his infirmities, but a wounded ſpirit who can bear? But eſpecially at the hour of death. How does the guilt of his wicked life then ſtare him in the face? What ſtorms and tempeſts are raiſed in his ſoul? which make it like the troubled ſea when it cannot reſt. When Eternity, that fearful and amazing ſight, preſents it ſelf to his mind, and he feels himſelf ſinking into the regions of darkneſs, and is every moment in a fearful expectation of meeting with the juſt reward of his deeds; with what regret does he then remember the ſins of his life? and how full of rage and indignation is he againſt himſelf for having neglected to know, when he had ſo many opportunities of knowing them, the things that belonged to his peace; and which, becauſe he hath neglected them, are now, and likely to be for ever, hid from his eyes?
And if this be the true caſe of the righteous and wicked man, I need not multiply words, but may leave it to any mans thoughts, in which of theſe conditions he would be. And ſurely the difference between them is ſo very plain, that there can be no difficulty in the choice.
But now, though this diſcourſe be very true, yet for the full clearing of this matter, it will be but fair to conſider what may be ſaid on the other ſide; And the rather, becauſe there are ſeveral objections which ſeem to be countenanced from experience, which is enough to overthrow the moſt plauſible ſpeculation. As,
1. That wicked men ſeem to have a great deal of pleaſure and contentment in their vices.
2. That Religion impoſeth many harſh and grievous things, which ſeem to be inconſiſtent with that pleaſure and ſatisfaction I have ſpoken of.
3. That thoſe who are religious, are many times very diſconſolate and full of trouble.
To the firſt. I deny not that wicked men have ſome pleaſure in their vices; but when all things are rightly computed, and juſt abatements made, it will amount to very little. For it is the loweſt and meaneſt kind of pleaſure, it is chiefly the pleaſure of our bodies and our ſenſes, of our worſt part; the pleaſure of the beaſt, and not of the man; that which leaſt becomes us, and which we were leaſt of all made for. Thoſe ſenſual pleaſures which are lawful, are much inferiour to the leaſt ſatisfaction of the mind; and when they are unlawful, they are always inconſiſtent with it. And what is a man profited, if to gain a little ſenſual pleaſure, he loſe the peace of his ſoul? Can we find in our hearts to call that pleaſure, which robs us of a far greater and higher ſatisfaction than it brings? The delights of ſenſe are ſo far from being the chief pleaſure for which God deſigned us, that, on the contrary, he intended we ſhould take our chief pleaſure in the reſtraining and moderating of our ſenſual appetites and deſires, and in keeping them within the bounds of Reaſon and Religion.
And then, It is not a laſting pleaſure. Thoſe fits of mirth which wicked men have, how ſoon are they over? Like a ſudden blaze, which after a little flaſh and noiſe is preſently gone. It is the compariſon of a very great and experienced man in theſe matters, Like the crackling of thorns under a pot (ſaith Solomon), ſo is the laughter of the fool, that is, the mirth of the wicked man; it may be loud, but it laſts not.
But, which is moſt conſiderable of all, the pleaſures of ſin bear no proportion to that long and black train of miſeries and inconveniences which they draw after them. Many times, poverty and reproach, pains and diſeaſes upon our bodies, indignation and wrath, tribulation and anguiſh upon every ſoul of man that doth evil. So that if theſe pleaſures were greater than they are, a man had better be without them, than purchaſe them at ſuch dear rates.
To the ſecond. That Religion impoſeth many harſh and grievous things, which ſeem to be inconſiſtent with that pleaſure and ſatisfaction I have ſpoken of: As, the bearing of perſecution, repentance and mortification, faſting and abſtinence, and many other rigours and ſeverities. As to perſecution; This Diſcourſe doth not pretend that Religion exempts men from outward troubles, but that, when they happen, it ſupports men under them, better than any thing elſe. As for Repentance and mortification; this chiefly concerns our firſt entrance into Religion, after a wicked life, which I acknowledged, in the beginning of this diſcourſe, to be very grievous: But this doth not hinder, but that though Religion may be troubleſome at firſt to ſome perſons, whoſe former ſins and crimes have made it ſo, it may be pleaſant afterwards when we are accuſtomed to it. And whatever the trouble of repentance be, it is unavoidable, unleſs we reſolve to be miſerable; for except we repent we muſt periſh. Now there is always a rational ſatisfaction in ſubmitting to a leſs inconvenience to remedy and prevent a greater. As for Faſting and abſtinence; which is many times very helpful and ſubſervient to the ends of Religion, there is no ſuch extraordinary trouble in it, if it be diſcreetly managed, as is worth the ſpeaking of. And as for other rigours and ſeverities, which ſome pretend Religion does impoſe, I have only this to ſay, that if men will play the fool, and make Religion more troubleſome than God hath made it, I cannot help that: And, that this is a falſe repreſentation of Religion, which ſome in the world have made, as if it did chiefly conſiſt not in pleaſing God, but in diſpleaſing and tormenting our ſelves. This is not to paint Religion like her ſelf, but rather like one of the Furies, with nothing but whips and ſnakes about her.
To the third. That thoſe who are religious are many times very diſconſolate and full of trouble. This, I confeſs, is a great Objection indeed, if Religion were the cauſe of this trouble; but there are other plain cauſes of it, to which Religion, rightly underſtood, is not acceſſary. As, falſe and miſtaken principles in Religion. The imperfection of our Religion and obedience to God. And a melancholly temper and diſpoſition. Falſe and miſtaken principles in Religion. As this for one; That God does not ſincerely deſire the ſalvation of men, but hath from all eternity effectually barr'd the greateſt part of mankind from all poſſibility of attaining that happineſs which he offers to them; and every one hath cauſe to fear that he may be in that number. This were a melancholly conſideration indeed, if it were true; but there is no ground either from Reaſon or Scripture to entertain any ſuch thought of God. Our deſtruction is of our ſelves; and no man ſhall be ruined by any decree of God, who does not ruin himſelf by his own fault.
Or elſe, the imperfection of our Religion and obedience to God. Some, perhaps, are very devout in ſerving God, but not ſo kind and charitable, ſo juſt and honeſt in their dealings with men. No wonder if ſuch perſons be diſquieted; the natural conſciences of men being not more apt to diſquiet them for any thing, than for the neglect of thoſe moral duties, which natural light teacheth them. Peace of conſcience is the effect of an impartial and univerſal obedience to the laws of God; and I hope no man will blame Religion for that which plainly proceeds from the want of Religion.
Or laſtly. A melancholly temper and diſpoſition; which is not from Religion, but from our nature and conſtituion, and therefore Religion ought not to be charged with it.
And thus I have endeavoured, as briefly and plainly as I could, to repreſent to you what peace and pleaſure, what comfort and ſatisfaction, Religion, rightly underſtood and ſincerely practiſed, is apt to bring to the minds of men. And I do not know by what ſort of Argument Religion can be more effectually recommended to wiſe and conſiderate men. For in perſwading men to be religious, I do not go about to rob them of any true pleaſure and contentment, but to direct them to the very beſt, nay indeed the onelyonly way of attaining and ſecuring it.
I ſpeak this in great pity and compaſſion to thoſe who make it their great deſign to pleaſe themſelves, but do grievouſly miſtake the way to it. The direct way is that which I have ſet before you, a holy and virtuous life, to deny ungodlineſs and worldly luſts, and to live ſoberly and righteouſly and godly in this preſent world. A good man (ſaith Solomon) is ſatisfied from himſelf: He hath the pleaſure of being wiſe, and acting reaſonably; the pleaſure of being juſtified to himſelf in what he doth, and of being acquitted by the ſentence of his own mind. There is a great pleaſure in being innocent, becauſe that prevents guilt and trouble; It is pleaſant to be virtuous and good, becauſe that is to excel many others; and it is pleaſant to grow better, becauſe that is to excel our ſelves: Nay, it is pleaſant even to mortifie and ſubdue our luſts, becauſe that is Victory: It is pleaſant to command our appetites and paſſions, and to keep them in due order, within the bounds of Reaſon and Religion, becauſe this is a kind of Empire, this is to govern. It is naturally pleaſant to rule and have power over others, but he is the great and the abſolute Prince who commands himſelf. This is the Kingdom of God within us, a dominion infinitely to be preferred before all the Kingdoms of this world, and the glory of them. It is the Kingdom of God, deſcribed by the Apoſtle, which conſiſts in righteouſneſs and peace and joy in the Holy Ghoſt. In a word; The pleaſure of being good and of doing good, is the chief happineſs of God himſelf.
But now the wicked man deprives himſelf of all this pleaſure, and creates perpetual diſcontent to his own mind. O the torments of a guilty conſcience! which the ſinner feels more or leſs all his life long. But, alas, thou doſt not yet know the worſt of it, no not in this World. What wilt thou do when thou comeſt to die? What comfort wilt thou then be able to give thy ſelf? or what comfort can any one elſe give thee? when thy conſcience is miſerably rent and torn, by thoſe waking furies, which will then rage in thy breaſt, and thou knoweſt not which way to turn thy ſelf for eaſe; then, perhaps at laſt, the Prieſt is unwillingly ſent for, to patch up thy conſcience as well as he can, and to appeaſe the cryes of it; and to force himſelf out of very pity and good nature, to ſay, peace, peace, when there is no peace. But alas man! what can we do? what comfort can we give thee, when thine iniquities teſtifie againſt thee to thy very face? How can there be peace, when thy luſts and debaucheries, thy impieties to God and thy injuries to men, have been ſo many? How can there be peace, when thy whole life hath been a continued contempt and provocation of Almighty God, and a perpetual violence and affront to the light and reaſon of thy own mind?
Therefore whatever temptation there may be in ſin at a diſtance, whatever pleaſure in the act and commiſſion of it, yet remember that it always goes off with trouble, and will be bitterneſs in the end. Thoſe words of Solomon have a terrible ſting in the concluſion of them, Rejoyce O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the ſight of thine eyes; but know, that for all theſe things God will bring thee into judgment. This one thought which will very often unavoidably break into our minds (that God will bring us into judgment) is enough to daſh all our contentment, and to ſpoil all the pleaſure of a ſinful life. Never expect to be quiet in thine own mind, and to have the true enjoyment of thy ſelf, till thou liveſt a virtuous and religious life.
And if this diſcourſe be true (as I am confident I have every mans conſcience on my ſide) I ſay, if this be true, let us venture to be wiſe and happy, that is, to be Religious. Let us reſolve to break off our ſins by repentance, to fear God and keep his Commandments, as ever we deſire to avoid the unſpeakable torments of a guilty mind, and would not be perpetually uneaſie to our ſelves.
Grant we beſeech thee, Almighty God, that we may every one of us know and do in this our day the things that belong to our peace, before they be hid from our eyes. And the God of peace which brought again from the dead our Lord Jeſus Chriſt, the great Shepherd of the ſheep, by the blood of the everlaſting Covenant, make us perfect in every good work, to do his will, working in us always that which is well-pleaſing in his ſight, through Jeſus Chriſt our Lord, to whom be glory for ever and ever. Amen.