FOurthly, Religion is the most proper means to promote the interest of Pleasure.
In the handling of this, I shall first endeavour to state the true nature of Pleasure, and to shew what is the most proper notion of it. Now Pleasure doth consist in that satisfaction which we receive in the use and enjoyment of the things we possess. It is founded in a suitableness and congruity betwixt the faculty and the object. Those are called pleasant tastes and smells, which are apt to excite such a gentle motion as is agreeable to the nerves appointed for those functions. Now it cannot be denyed, but that beasts and insects may be said to be capable of pleasure proper to their kind, as well as men. Only this must withall be granted, that the more noble and the more capacious the faculties and the objects are, the greater will the delights be that flow from the union of them. Upon which account all intellectual delights, do far exceed those that are sensual; and amongst persons that are capable of intellectual pleasures, their enjoyments must be greatest, whose faculties are most enlarged and most vigorous. ‘Tis true indeed, men of vitiated and depraved faculties, though they are thereby disabled for passing a true judgment upon the nature of things, being apt to mistake sowre for sweet; yet will it not thence follow, that they are incapable of pleasure: They may have such peculiar kinds of gusts, as will be able to find a satisfaction and sweetness in such things as appear nauseous and loathsome to others. And ‘tis the congruity of things that is the foundation of pleasure. But then such persons are beholding to their ignorance and their delusion, to the distemper of their faculties, for their relish of these things. None but those that are foolish and deceived, and under the servitude of divers lusts, devoting themselves to such kind of things for pleasures. Supposing (Tit. 3. 3) a man to have sound healthy faculties, such an one will not be able to find any true satisfaction and complacence, but only in those things which have in them a natural goodness and rectitude. They must be regular objects that have in them a suitableness to regular faculties.
This being premised by way of explication, I shall proceed to prove, That Religion is the most proper means for the promoting of this interest; and this it doth Morally, Naturally.
- Morally; as it is one of the rewards belonging to virtue, which alone upon its own account doth deserve all such advantages, as may render its condition pleasant and comfortable in this world.
Besides the several assertions and promises in Scripture to this purpose. Prov. 3. 17. speaking of Religion under the name of Wisdom, it is said, that her ways are ways of pleasantness. The yoke of it is easie, […], gracious and sweet, and the1 burden light. The commandments of it not grievous. The fruits of it are love, and joy, and peace. The duties of Religion are in several places of Scripture compared to musick and to feasting; and are said to be sweeter than the honey and the honey-comb. I delight to do thy will, O my God, Psal. 40. 8.
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Religion is the Natural cause of Pleasure. Which I shall endeavour to make out by Reason and Experience.
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By Reason; Religion hath a natural efficacy in promoting the interest of pleasure, teaching a man a chearful liberal use of the things he enjoys; how to make his soul enjoy good in his labour; how to sweeten and allay all the difficulties and troubles of this life. Nor doth it restrain men from any such sensible pleasures, as are agreeable to reason, or our true interests. It only prohibits mistakes and excesses about them, teaches us so to regulate our selves in the use of them, that they may truly deserve the name of Pleasure; how to provide against that natural emptiness and vanity, which there is in all such things, whereby they are apt quickly to satiate and weary us; and upon this account it may be said to promote rather than hinder the interest of Pleasure.
As for the Pleasures of the Appetite, these abide no longer than till the necessities and conveniencies of nature are satisfied; and so far Religion doth allow of them. When our hunger and thirst is well appeased, all that follows after is but a faint kind of pleasure, if it be not rather to be styled satiety and a burden.
As for those kind of things, which we call by the name of sports and diversions, Religion doth likewise admit of a moderate use of these; and what is beyond such a moderate use, doth rather tire men, than recreate them: It being as much the property of such things, to weary a man when he is once sufficiently refreshed by them, as it is to refresh him when he is wearied by other things.
We read indeed of the pleasures of sin; but besides that they are of a baser and grosser kind, ‘tis said also, that they are but for a season, but for a moment, and the end of them is heaviness. The ways (Job 20. 5) of sin may seem broad and pleasant, but they lead down to death, and take hold of hell. There are some vices that seem (Prov. 5. 5) sweet to the palate, but do after fill the mouth with gravel. There are several sins2 which have very specious and tempting appearances, which yet upon trial do bite like a serpent, and sting like an adder.3
By what hath been said, it appears, that Religion is a natural cause of promoting these sensible pleasures; besides, that it affords delights incomparably beyond all these corporeal things, such as those who are strangers to Religion cannot understand, and do not intermeddle with.
- But besides the Reasons to this purpose, it may appear likewise from Experience, that the great pleasure of mens lives is from the goodness of them; such only being capable of a free and liberal enjoyment of what they possess, who know how to regulate themselves in the fruition of them, to avoid extremities on either hand, to prevent those mixtures of guilt and fear, which will imbitter all their enjoyments. Such persons only who have good consciences being capable of having a continual feast.
The great objection against this will be, from the difficulty of the duties of mortification, repentance, self-denial, taking up the cross, &c. All which do imply in them a repugnancy to our natures, and consequently an inconsistency with pleasure.
For answer to this it must be observed, That difficulty doth properly arise from a disproportion betwixt the power and the work; as when a person of little strength is put to carry a great burden, when one of a mean capacity is put to answer an hard question in learning. Now supposing men to retain their vitious habits, it must be granted, to be as difficult for such to perform the duties of. Religion, or to forbear the acts of sin, as for a lame and impotent man to run, or for a man under a violent Feaver to be restrained from drinking. But suppose these men cured of these maladies, and their faculties to be rectified, then all this disproportion and unsuitableness will vanish; and those things will become easie and delightful, which were before very difficult and unpleasant. Now it is the property of Religion, that it changes the natures of men, making them new creatures. It puts off the old man, which is corrupt according to deceitful lusts, and puts on the new man, which after God is created in righteousness and true holiness. It removes our vitious habits, and endows the mind with other kind of inclinations and abilities. And though there should be some difficulties in the very passage from one state to another, yet this ought not to be objected as a prejudice against Religion; because there are far greater difficulties and pains to be undergone in the service and drudgery of impetuous lusts. The trouble of being cured, is not so great as that of being sick; nor is the trouble of being sober comparable to that of being debauched and intemperate. That godly sorrow which is required as one of the first acts in the change of our condition, is always accompanied with secret pleasure: And as it is said of wicked men, that in the midst of laughter their heart is sorrowful; so may it be said of good men, that in the midst of their sorrow their heart is joyful. And when the conditions of men are once changed, when they are passed over to another state, it will then prove as easie to them to observe the duties of Religion, as it was before to follow their own sinful inclinations. An evil tree doth not more naturally bring forth evil fruit, than a good tree doth bring forth good fruit.
As for that moroseness and sowreness of carriage which some men, who pretend to Religion, are noted for; This is not justly to be ascribed to their Religion, but to their want of it: Joy and chearsulness being not only a priviledg, but a duty which Religion doth oblige men to, whereby they are to adorn their profession, and win over others to a love of it.
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