It would be worth the while to be religious, if it were only for the pleasantness of it.
You will eat honey, says Solomon, only for the pleasantness of it and because it is sweet to your taste. And there is the same reason it is well worth your while to seek wisdom and grace: for this is as sweet as honey when you have found it.
This I hope to clear up beyond contradiction, and demonstrate beyond objection, by five reasons.
I. Religion does not deny a man the pleasures of sense, only taken moderately and with temperance and a right manner.
II. Religion sweetens temporal delights and pleasures.
III. Because there is no pleasure but what brings more of sorrow than of pleasure, but what the religious man either does or may enjoy.
IV. Religion brings no new trouble upon a man but what brings more of pleasure than of trouble.
V. The religious man enjoys spiritual pleasures that are much better and sweeter than any others.
If all these are true, certain I am that it cannot be denied that there is much the most delight in a religious life, and that 'tis as we say therefore worth the while to be religious, if it were only for the delight and pleasantness of it.
I. Religion does not deny a man the pleasures of sense, only taken moderately and with temperance and in a reasonable manner. God has given us of his redundant bounty many things for the delight of our senses, for our pleasure and gratification. Religion is not a thing that makes these things useless to us, does not cut us off from the enjoyment of them. The sensual man cannot boast of the enjoyment of any kind of gratifications but what the religious man may enjoy as well as he. There are none of the senses but God allows of the gratification of; yea, he has made much provision for their gratification. Religion allows us to take the full comfort of our meat and drink, all reasonable pleasures that are to be enjoyed in conversation or recreation; allows of the gratification of all our natural appetites.JE later added: "under the governance of reason." And there are none of the five senses but what we are allowed to please and gratify.
Indeed, religion does forbid the wicked man's unreasonable and brutish manner of enjoying sensitive pleasure, which a godly [man]
-- 103 -- does not desire and no reasonable man would choose. Religion teaches us to use temporal comforts like men and not like brutes, like reasonable creatures and not as if we had nothing else but sense and no understanding.
Religion allows of the enjoyment of sensitive delights temperately, moderately and with reason, but the wicked man gluts himself with them. Any of the delights of this world are abundantly sweeter when taken temperately than when taken immoderately, as he that at a feast feeds with temperance has much greater pleasure of what he eats and drinks than he that gluts himself and vomits it up again. The godly have the prudence to take of earthly delights moderately, but the wicked man, he is unreasonable in it by being so greedy and violent, he presently loses the relish of his pleasure; but the godly takes those things so that the sweet relish of them remains all his lifetime.The original composition reads: "but the godly take it so that the swe those y think so that the sweet relish of them remains all his lifetime." Proverbs 25:16, "Hast thou found honey? eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it."In revising for repreaching, JE deleted the next sentence. The righteous man has the prudence to eat no more honey than he can digest, and that the relish of it may remain.
II. Religion sweetens temporal delights and pleasures. Religion does not only allow us to enjoy temporal comforts, but adds a new sweetness to them beyond what wicked and sensual men can find in them. When the wicked man pursues sensual delights in a wicked manner, he doth it against his reason and conscience; his flesh drives him on against his mind, his understanding consents not but opposes him in it. So that he enjoys his pleasures with war with himself, his own reason and conscience opposing him, which takes away the sweetness of the pleasure, and his body only is partaker of the pleasure and not his mind. He enjoys pleasures, but there is a sting in them, and conscience roars the while and will not give him peace. His own reason will not let him alone to enjoy them peaceably.
But the godly, taking those delights according to reason and conscience, his internal man consents to his external in the enjoyment of them and partakes with him therein, and it is a pleasant feast that the body and soul enjoy together. His reason, the highest faculty of the man, gives him leave and his conscience commends him in it, and there is no such perplexing disturbance in his breast as the wicked have; but all is done with peace and without the sting of conscience. The reasonable
-- 104 -- creature never feels better and more easy than when he acts reasonably and like according to the nature of a man, and like consistent with himself.
And as we have already said, the temporal delights of the Christian are much sweeter than the earthly pleasures of the wicked, because they are taken with moderation; so also because they are taken in their own season and, in other respects, right manner. Every[thing] is most beautiful and most pleasant in its season. Snow is not beautiful in summer, or rain in harvest. Ecclesiastes 3:11, "He hath made everything beautiful in his time."
The Christian partakes of the comforts of this life with an honest mind and with singleness of heart. Those things that are enjoyed with an honest mind are much sweeter and pleasanter than the enjoyments of a wicked heart. We read in the second [chapter] of Acts, at the last verse, that the primitive Christians "did eat their meat with gladness and singleness of heart." Proverbs 16:8, "Better is a little with righteousness than great revenues without right."The last three words of the quote are in shorthand.
The wicked man, though he has the pleasures of this life, yet he partakes of them with fear. He lives in a slavish fear, all his days, of death and hell. He eats and drinks with fear, in fear, and this takes away much of the delight of what he enjoys. Though a man be rich and fares sumptuously, yet if he eats and drinks in fear of his life, this takes away all the comfort of his riches. If one lives in the enjoyment of many good things, yet if he lives so that he is exposed to an enemy continually, a man that dwells in a cottage lives better than he. Feed a malefactor condemned to the gallows with the richest fare, he will not have so much comfort of it as one that eats only bread and water without fear. The wicked man, he takes these things as a thief that is afraid of the shaking of a leaf. Proverbs 28:1, "The wicked fleeth when no man pursueth." Also Job 24:17. But the Christian, he partakes of his delights in safety and without fear, can eat and drink without terrors, with boldness and confidence.
The earthly comforts of the Christian are also very much sweetened by the consideration of the love of God, that God is their Father and friend and gives them these blessings from love to them, and because he delights in them. But the wicked can have no assurance that his enjoyments are not given to him in anger and in judgment.
The temporal delights of the godly are also very much sweetened
-- 105 -- because they are enjoyed in love and peace. He eats and drinks in love to God and Jesus Christ, and in peace with his neighbors and charity towards the whole world. Proverbs 15:17, "Better is a dinner of herbs where love is, than a stalled ox and hatred therewith"; and Proverbs 17:1, "Better is a dry morsel, and quietness, than a house full of sacrifices with strife." Ecclesiastes 4:6, "Better is an handful with quietness, than both the hands full with travail and vexation of spirit."
III. There is no pleasure but what brings more of sorrow than of pleasure, but what the godly man either does or may enjoy. The sinful, unreasonable and beastly pleasures of the wicked, they bring more of sorrow with them. The wicked may feel some pleasure for a moment; it turns to sorrow and bitterness in a little time. And then even in this life it is but a little pleasure that is enjoyed in the time of it, and that is speedily over and turns to bitterness in the reflection, and makes such a disorder in the mind and uproar in the soul that the lasting uneasiness far more than compensates the short-lived pleasure.
All the pleasures of sin for the most part do bring more of sorrow than of pleasure in this life, whether the pleasures of sloth, of luxury, or drunkenness, or rioting, or fornication. If these things were let alone, a man's life in the general would be much more pleasant to him. They bring a great deal of trouble on their minds and quite destroy all peace there by fear, or accusation of conscience, or shame and disgrace in the world, the ruin of their children and the like, and also upon their bodies—sensuality being a spring of all manner of diseases—[and the] ruin of their estates. And many other ways do vices ruin the comfort of a man's life. And it is only those pleasures that do so that religion forbids. Proverbs 23:32, "At last it will bite like a serpent, and sting like an adder."
IV. Religion brings no new troubles upon man but what have more of pleasure than of trouble. There is repentance of sin: though it be a deep sorrow for sin that God requires as necessary to salvation, yet the very nature of it necessarily implies delight. Repentance of sin is a sorrow arising from the sight of God's excellency and mercy, but the apprehension of excellency or mercy must necessarily and unavoidably beget pleasure in the mind of the beholder. 'Tis impossible that anyone should see anything that appears to him excellent and not behold it with pleasure, and it's impossible to be affected with the mercy and love of God, and his willingness to be merciful to us and love us, and not be affected with pleasure at the thoughts of [it]; but this is the very affection that begets true repentance. How much soever of a
-- 106 -- paradox it may seem, it is true that repentance is a sweet sorrow, so that the more of this sorrow, the more pleasure.
Especially do great delights ensue and follow it. Repentance, it clears up the mind and makes it easy and serene, and brings the good of comfort into the soul.Later addition: "It is the wind that drives away clouds, makes a clear heaven and lets the beams of comfort descend."
There is self-denial will also be reckoned amongst the troubles of the godly, and their laboriousness and diligence in their Christian course, and mortification in their warfare. But whoever has tried self-denial can give in his testimony that they never experience greater pleasures and joys than after great acts of self-denial. Self-denial destroys the very root and foundation of sorrow, and is nothing else but the lancing of a grievous and painful sore that effects a cure and brings abundance of health as a recompense for the pain of the operation.
Reproaches and the malice and envy of the wicked may also be reckoned as some of the chief troubles of the godly. But the true Christian is of such a magnanimous mind that he ordinarily can contemn this and return into the arms of Jesus, his best friend, with the more delight. The world hates them, but they can be of good cheer because Christ has overcome the world. And although they themselves don't perceive in the time how those reproaches conduce to their comfort afterwards, yet God in his wise providence brings it about for their joy and greater enlightening. Reproaches are ordered by God for this end, that they may destroy sin, which is the chief root of the troubles of the godly man, and the destruction of it a foundation for delight. And when the godly patiently bear them, God commonly requites for their reproaches. 2 Samuel 16:12, "It may be the Lord will look on mine affliction, and that the Lord will requite me good for his cursing this day."
And so the other persecutions that Christians may meet with from the wicked. See what Christ commands concerning revilings and persecutions, Matthew 5:11–12, "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice, and be exceeding glad." And James 1:2, "My brethren, count it all joy when ye fall into diverse temptations." And we find that the apostles acted accordingly, Acts 5:41, "And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name." And this was the practice of
-- 107 -- other Christians in those times. Hebrews 10:34, "Ye took joyfully the spoiling of your gods."
V. The fifth reason why it would be worth the while to be religious if it were only for the pleasantness of it, is that the religious man enjoys spiritual pleasures that are much better than any others.In revising for repreaching, JE places a cue here for the following passage from the signature inserted after the fifth leaf: "That which is most noble and excellent in man, and that whereby he is most exalted in his nature and most distinguished from the inferior creatures, is undoubtedly capable of the best delights, and most excellent and refined pleasures. But that in man which is spiritual and intellectual is of a far more excellent nature [than] that which is merely animal. It will therefore follow that spiritual and intellectual pleasures are far more eligible than those that are earthly. But the wicked man, by devoting himself to sense, cuts himself from all those, and for the sake of those pleasures that he enjoys in common with him to the beasts that perish, secludes himself from those that he might enjoy in common with the angels and heavenly spirits, in common with the man Christ Jesus, yea, in common with the great God himself." He has pleasures of mind as well as pleasure of body. The wicked man cuts himself off from all pleasures in his noble and more excellent part, even his soul. We must needs conclude that the pleasures of the soul are far better than of the body, for that that is most excellent and has the highest faculties must needs be capable of the greatest delights and most excellent gratifications.
First.In revising for repreaching, JE cues to a passage from the inserted signature: "Religion sets all to rights in the soul, and regulates its faculties and operations according to their genuine and most natural order. Sin confounds all in the mind, and puts everything into confusion and uproar. Reason is set lowest, and lust and passion placed in the throne, and sense is placed in the seat of understanding. And whilst reason is trampled under foot, and the eye of the soul being put out, the will is hurried to and fro by ungoverned governing and raging appetites, and there is nothing but war and turmoils in the mind. But religion composes all, and places everything in its natural order, whence follows serenity, peace and tranquility, and the health and happiness of the mind." Religion sets all to rights in the soul, so that there is no opposition between one faculty and another. Wickedness disorders the mind and casts things over of their most natural and excellent order, which must needs cause trouble and uneasiness. But religion places all in its true and natural order. When things are in their natural order, they are at rest and quiet, and there is no disturbance; so religion causes a calmness and quietness in the mind. The wicked man's passions are always at war with his reason, his inclination with his light and understanding; but in the religious man, all the powers are of one consent, and there is peace among them, and they all concur in the same thing.
Second. 'Tis a great pleasure for an intelligent and rational being to be excellent. Happiness and delight of soul arise always from the sight or apprehension of something that appears excellent. Thus even God
-- 108 -- himself has infinite delight in beholding his own infinite excellency, and for an excellent being there necessarily arises pleasure. Not the godly are pleased with proud and haughty thoughts of their own excellency, for they know they have nothing but what they received and that their excellency is wholly communicated to them by God. But the believer may rejoice, and does rejoice, to see the image of God upon their souls, to see the likeness of his dear Jesus. The saints in heaven, who have all remainders of pride taken away, do yet rejoice to see themselves made excellent by God and appearing beautiful with holiness. And if it be a great pleasure to see excellent things, it must be a sweet consideration to think that God of his grace has made me excellent and lovely. If they delight to see the loveliness of Jesus Christ, it must needs be matter of delight to see that Christ has communicated of his loveliness to their souls.
Third. The pleasures of doing well are very sweet to the godly. We must take heed that we do not confound the pleasure of the proud man, who is lifted up because he thinks he of his own ability does better than others, and of the Christian, who rejoices in the grace of God that enables him to obey him and do good works.In the margin JE later wrote: "to God's praise." 'Tis essential to a Christian that it be his delight and pleasure to obey God and do well. The wicked loves to act basely, but the Christian loves to act rationally and excellently. 'Tis their delight to imitate God and live [like] Jesus, and act like a rational creature.
Fourth. The Christian enjoys the pleasure of the most excellent knowledge. 'Tis natural to the reasonable creature to love knowledge of one kind or other and to delight in the attainment of knowledge. Some seek the knowledge of earthly things and some of heavenly, but the believer has the most excellent kind of knowledge: he has the pleasure of knowing the most glorious truths, the most excellent verities. What a delight do some men take in human learning: how much greater delight does the Christian take in divine. Great part of the happiness of the angels and saints in heaven is their knowledge; their understandings are enlarged, and their knowledge, we may conclude, is immensely larger than of the wisest men in this world.
Fifth. There is very great delight the Christian enjoys in the sight he has of the glory and excellency of God. How many arts and contrivances have men to delight the eye of the body. Men take delight in the beholding of great cities, splendid buildings and stately palaces. And what delight is often taken in the beholding of a beautiful face. May we
-- 109 -- not well conclude that great delights may also be taken in pleasing the eye of the mind in seeing the most beautiful, the most glorious, the most wonderful Being in the world?In revising for repreaching, JE added: "What pleasure do some take in contemplating the beauty and proportions of the world, the work of God's hands. How much greater may we conclude is to be therein beheld."
Sixth. The godly man takes unspeakable delight in thinking that God, the governor of the world and the most excellent Being, loves him and is his friend. What delight do men take sometimes in the love of their fellow creatures, that they think ['em excellent].In revising for repreaching, JE noticed his omission and added "'em excellent." And can we be so foolish as to think that there is any comparison between this and the delight that the godly take in thinking that God is their friend, yea, that he loves them with a very great love, has given himself to them, and the like?At this point JE cues for the insertion of a passage from the inserted signature: "When he lifts up his eyes to heaven and is amazed at that wonderful power of God that created and ordained the sun, moon and stars, he may have the satisfaction to think that the great Author of all these things is his friend. When he considers the curious frame and make of the creation—whether he with admiration views the harmonious order of the heavenly bodies, the beautiful diposition of things on the face of the earth, or the handy workmanship of man's body—he still has the satisfaction to think that this wise Artificer is his friend, and with all his wisdom engaged for his good and happiness. The same consideration must be equally pleasant to him when he considers God's providence, that he is the supreme governor of the world, and disposes of all persons and things in it as he pleases. When he reacts with things adverse, or enemies amongst men, he has this to solace him, and when he considers God's awful dealings with sinners, or the dreadful overthrow of them sometimes in this world, or their everlasting destruction in the future, he may consider that God is tender, gracious and full of love to him. And when he reflects on the infinite riches of his grace, declared in the gospel and bestowed in the heavenly world, he may think that God has so great love to him as to will him all happiness that his infinite treasures afford and his nature can receive."
Seventh. 'Tis most sweet to the godly to behold the beauty and enjoy the love of Christ the Mediator. He appears the most beautiful to them of anything in the world; he is to them as the rose and lily, as a bundle of myrrh; his love is a sweet fragrancy. None can tell the power of that joy that they feel from the consideration that so lovely a person loves them so as to lay down his life for them.
Eighth.In revising for repreaching, JE crossed out this entire point and replaced it with a passage cued for inclusion from the inserted signature: "What heightens and advances the Pleasure of society, is the excellency and the love of those with whom we converse. But the saints are the excellent of the earth; they are possessed of excellency of the highest kind, and they only are endowed with true excellency. Proverbs 12:6, 'The righteous is more excellent than his neighbor' and Proverbs 17:27, 'A man of understanding is of an excellent spirit.' And certainly in such conversation is the greatest delight to be found. Psalms 16:2–3, 'My goodness extendeth not to thee; but to the saints that are in the earth, and to the excellent, in whom is all my delight.'
"And as religion makes lovely, so it begets love, the purest and most ardent. Nothing so much tends to charity, peace, mutual benevolence and bounty as Christianity, and therefore nothing so much sweetens human society." Religion helps a man to enjoy much more pleasure in the
-- 110 -- society and conversation of men. It begets love and peace, good will one towards another, brotherly kindness, mutual benevolence, bounty and a feeling of each other's welfare. And this sweetens their conversation and fellowship, makes men to delight in each other.
Ninth. There are the great pleasures of hope, of glory of a resurrection, of an enjoyment of Christ forever. These are pleasures too big to be expressed. The righteous may meditate what glory, what happiness they can desire, and may be assured at the same time that they shall enjoy it all, and abundantly more.
Against this particular, it may be objected that these refer to the pleasures of another life, whereas the doctrine speaks of the pleasures of religion in this life. I answer, although the things hoped for are in another life, yet the pleasure of the hope of them is enjoyed in this life.
Thus I have gone through those five particulars by which I proposed to prove the doctrine, and believe none will deny but that 'tis most certain, that if religion does not deny us pleasures of sense taken with temperance,In revising for repreaching, JE replaced "taken with temperance" with "regulated by reason." but rather sweetens them; and if it denies no pleasures at all but those that have more of sorrow than of pleasure, and brings no new sorrow but what has more of pleasure than of sorrow; and besides, gives spiritual delights that are better than all others: I think it cannot be questioned in any measure, but that 'tis well worth the while to be religious, if it were only for the pleasantness of it.
, Ed. Kenneth P. Minkema [
].
