Family devotions for Sunday evenings, throughout the year being practical discourses, with suitable prayers / by Theophilus Dorrington.

THE Pleasantness of Religion, Demonstrated and Improved.

Let us Pray. PRevent us, O Lord, in all our doings with thy most graci∣ous favour, and further us with thy continual help, that in all our works begun, continued and ended in thee, we may glorify thy Holy Name, and finally by thy Mercy obtain Everlasting Life through Jesus Christ our Lord. Amen.

Prov. 3. 17. Her Ways are Ways of Pleasantness.—

THese words are spoken of Wisdom, as you may see by Verse 13. of this Chapter, where Solomon begins the Commendation of that: Saying, Happy is the Man that findeth Wisdom, and the Man that getteth Ʋnderstanding; The Merchandize of it is better than the Merchandize of Silver, and the gain thereof than fine Gold; She is more precious than Rubies, and all the things thou canst desire are not to be compared to her: Length of Days is in her right Hand, and in her left Hand Riches and Honour; then he adds, Her ways are ways of Pleasantness. And by Wisdom (of which he says these great things) he means Religion, or the

Wisdom of good and vertuous living; to which the Scripture it self does elsewhere plainly give that Name, Job 28. 28. The Fear of the Lord, that is Wisdom, and to depart from Evil, is Ʋnder∣standing. The Ways of Wisdom, then, means the Practice of Religion and Vertue: This he says, is very pleasant: He has Joy and Pleasure in abundance, who steadily lives in a religious and good course of Life.

This is the import and sense of these Words. And if this be true, here is a very sensible and important inducement to a good Life contained in them. There is nothing usually more power∣ful and attractive with Mankind, than Pleasure; nothing which they more earnestly, or more uni∣versally covet: If then it can be made appear, that there is a great deal of this even in well-do∣ing; this may be a means to allure Men to the trial of it; and to divert them from those cour∣ses of Wickedness, which draw many into Ever∣lasting Perdition by the allurement of Pleasure. To make this good, and to prove what Solomon here says, will be the chief business of this Discourse.

And I do not doubt but it will be beyond any Man's Power to deny or question this, who shall soberly consider the following Particulars.

1. The Principle from whence all true and sincere Religion proceeds and springs, is Love; and that must needs render it highly pleasant in the Practice of it. This must be the Principle and Spring of true and sincere Religion. All the Duties we perform towards God or Man, must proceed from Love to God and Man. This must be the Principle of our good Actions, and wherever true Love is, it will be a Principle of good A∣ctions.

All the instances of Duty required of us are but such things, as Love it self will put us upon; such as Love naturally suggests, and does incline to. He that truly loves God, cannot chuse but seek what will please him, and endeavour to do all that; and he must endeavour to avoid whatever would offend God. He must delight to contemplate the Divine Perfections; to think upon the Object that he loves; to adore and wor∣ship God; to seek and promote the Love and Honour of him. So he that loves his Neighbour sincerely, must delight in, and desire the Well∣fare and Happiness of Men; he must endeavour to promote it as much as he can; and will be far from wishing, or endeavouring any evil to any Man, or from delighting in what does happen to any. And this, now, is even a Demonstra∣tion of the Pleasantness of a Religious Life; that all of it is nothing else but the Exercise of Love. He that is driven to do his Duty by Fears and Ter∣rors, performs indeed an ungrateful Task, and goes on in these ways with Reluctancy and Sorrow: But he that is drawn with the Cords of Love, follows with Joyfulness. He will run and not be weary, whom Love inspires: He minds not, is not discouraged with any Ruggedness of the way; but is rather pleased with Difficulties, and put on, than troubled or retarded, because they give him opportunity to express the greater Love. This renders the Labours of Religion easy and even Sufferings delightful. I take pleasure in In∣firmities, in Reproaches, in Necessities, in Persecu∣tions, in Distresses for Christ's sake, says a great Lover of Jesus, 2 Cor. 12. 10. It was the strength of Love in the Primitive Followers of Jesus,

which made them very laborious and diligent in Religion, and made them suffer much, even to the most cruel and tormenting Deaths, and do both with unspeakable Joy and Pleasure. They prov'd what a great Lover of God, said long a∣go, Cant. 8. 6, 7. Love is strong as Death: Ma∣ny waters cannot quench Love, neither the Floods drown it: All the Task of Love is pleasant, and nothing is counted hard or uneasy which that enjoins us.

2. Another thing that renders the Practice of Piety and Vertue very pleasant, and therefore proves it so, is, the fitness and reasonableness of all that which Religion enjoins us to do. It is most highly equitable, and just in all the parts of it; and is most perfectly what the Apostle calls it, Rom. 12. 1. namely, Reasonable Service. There is nothing required of us within the whole com∣pass of our Duty, but what a Man's own Mind and Reason upon serious consideration, must needs be perfectly satisfied in; nothing that he can have any reason to be ashamed of, or to think below him, or unfit for him to do, or that he can justly upbraid, or condemn himself for do∣ing. How reasonable and just are all the Duties of Piety towards God? This will appear upon a fair stating and proposal of them. Is it not highly so, that we reverence and adore an infi∣nitely glorious and excellent Being? That we trust the Original Truth? That we love the So∣vereign and the Fountain Good? That we obey the supream Authority of the World in all that he commands? That we resign and submit our selves entirely to his disposing Providence, who is rightful Owner, and just Disposer of all things?

That we praise and acknowledge those glorious Perfections, which are daily exercised to our Comfort and Advantage, and give him Thanks for all the good things that we enjoy, since it is he that freely bestows them? What can be more equitable, and more agreeing to right reason than these things? Again, That the things which are made to be our Duty in our carriage towards Men are all highly reasonable and just, does sufficiently appear, in that these two are the Fundamental Rules of that Duty: Namely, That we do to others, as we would they should do unto us; and that we love our Neighbour as our selves. What can be more agreeing to rea∣son, and more satisfactory to a Man's own Mind, than to give my Neighbour what, in his Circum∣stances, I, my self might desire; or than to love him as my self, who is my Fellow-Creature, and in all Points like my self? How reasonable is it for me to shew mercy, who need mercy? For me to be ready to do good, and perform all manner of kind Offices to my Neighbour; when I must needs desire that others should be so dispo∣sed towards me? How ready should I be to for∣give, who must often need forgiveness? How rea∣sonable is it that I should be honest and faithful to others, when I desire them to be so towards me? A little sober Consideration would make it evidently appear, concerning every instance of Duty towards our Neighbour, that it is most highly reasonable and just.

And when a Man apprehends and considers this thing, he will perform his Duty with an entire satisfaction; And it must please him to think, that in what he has done, he has paid a just

Debt to Almighty God, he has render'd what was due to him; to think he has acted as becomes his Reason, and so as he must needs be justified by the Wisdom and Consciences of his Neigh∣bours, in his carriage towards them: He finds in himself what David said, Then shall I not be a∣shamed, when I have respect unto all thy Commands; he sees he has no reason to be ashamed of his A∣ctions, but they are such as he can justify and ap∣plaud himself for; and certainly there can be nothing more pleasant to a Man, than the just applauses of himself.

3. The Dignity and Nobleness of good Acti∣ons does render it very pleasant to do well, and therefore also proves that it is so. He that lives well, lives up to the highest and most noble capa∣cities of his Nature. In pious and vertuous A∣ctions alone, do we greatly excel the Beasts that perish; not in any sensual Pleasures or Enjoy∣ments. They have Senses as well as we, and as many, and can delight in the Objects of them, and have, perhaps as many delights of that kind as we: But they cannot be pious or wise; they cannot be vertuous or good, because they do not know or chuse their own Actions. In these things the religious Man excels them, and advances him∣self truly above them, and he only among Men does in any considerable measure excel them.

Further, so far as we become Religious, we are already here on Earth become like the An∣gels which are in Heaven: He that lives religious∣ly is employed as they are, and conforms himself to them; as our Saviour does plainly intimate, when he bids us pray, that the Will of God may be done on Earth, as it is done in Heaven. The Psal∣mist

says of the Angels, They perform the Com∣mandments of God, they hearken to the voice of his word, Psal. 103. 20. The pious Man, then, that carefully performs his Duty towards God, joins himself to that noble Company, he is a Fellow-Citizen of the Saints, or holy Ones (which may mean the Angels) And of the Houshold of God; as the Apostle speaks, Eph. 2. 19. I am thy Fellow-Servant, said an Angel to St. John, And Fellow-Servant of the Prophets, and of them which keep the Sayings of this Book, Rev. 22. 9. When we wor∣ship and praise God, we join with Angels and Arch-Angels, and all the Company of Heaven. When we pay him a profound Reverence, and come before him with a godly Fear, we do as they who are represented; as covering their Faces in their solemn Addresses to him. When we are concern'd, and endeavouring to promote his Glory in the World; this is what they constant∣ly endeavour. When we combat the Tem∣ptations that assault our selves, and set our selves against the works of the Devil in others, we are on the same side with Michael, and his Angels, are join'd and taking part with those bright Hosts against the Devil and his Angels. And this surely, is greatly to our Honour.

And there is a further Dignity and Excellence in a good, and vertuous Life, and that is, it is conformity to the Ever-blessed God himself. And therefore when any are made righteous and ho∣ly, they are said to be renewed after his Image and Likeness, Eph. 4. 24. When we best perform our Duties to Men, then we do best imitate, and most resemble the most excellent and per∣fect Being. When we are merciful, 'tis as our

Father in Heaven is merciful. When we return good for evil, 'tis to do like him who is good to the Un∣thankful and the Evil. When we are sincere and true, just and righteous in all our behaviour; this is to resemble him who is a God of Truth, and without Iniquity. When we patiently bear with the Infirmities of others; this is a noble imitation of his long-sufferings with us all. When we forgive those that injure us, this is as he does, who is a God forgiving Iniquity, Transgression and Sin: When we set our selves to do all the Offices of kindness that we can, to be beneficial to Mankind in our several Stations; this is a very Honourable Imitation of his abundant Goodness. Upon these accounts a good and vertuous Life, is truly great and honourable and noble: This puts upon a Man the greatest worth and value that he can attain to; this is his best accomplishment; and as it raises him in the esteem of God, so it renders him truly deserving the respect and esteem of Men, and is that which does best deserve it: Hence it is said, The Righteous is more excellent than his Neighbour, Prov. 12. 26.

Now though it were very unreasonable that the Sense of this should make any Man Proud, and Disdainful of his Neighbour, whom he thinks not to be so good as himself, when in all this, he has nothing but what he receiv'd, and it was the free Grace of God that made him to differ; and in becoming Proud, he ceases to be the good Man: Yet a thankful, humble Sense of this a Man may have, and the Thoughts of it may afford him a great deal of Delight and Pleasure. To think, the Creatour made the Humane Na∣ture at first, but little lower than the Angels,

and Crown'd it with Honour and Dignity: All of us indeed fell in our first Parents from that Honourable State, and our Nature being defil'd with Sin, we became more vile than the Beasts that perish: But I (Thanks be to Divine Grace) have recovered that State again in some mea∣sure; I am rising towards the Perfection of that Dignity and Honour as I encrease in Vertue and Piety: I am now one of the Houshold of God, one of the honour'd Train, and Followers of the glorified Jesus. I am reckon'd a Member of that bright and happy Society above, by God and them.

4. Another thing that renders good Actions, and a religious Life very pleasant, is the Thought of having pleas'd God therein. It is a very grate∣ful and comfortable thing to have pleas'd and satisfied our selves in doing well; to have dig∣nified and exalted our selves: But this is still an additional Pleasure to have pleased God too. When a Man can think, in this course which I hold, whoever is displeased with me, I please God. I please him whom I have most reason to please, and whom it will be my greatest Ad∣vantage to please. I approve my self to the wisest Being; I approve my self to God the Judge of all: And who is he that can condemn whom God justifies? It is a small thing to me to be judg'd of Mens Judgment. He takes Delight in me, and is well pleased with my Actions, who can do whatsoever he will; who can make me as happy as I can desire to be. I am through Jesus Christ, accepted with the most Holy God. And it must be an unspeakable Pleasure to a good Man to think, while I am doing well God be∣holds me, I am never out of his Eye; he beholds

me with Delight and Complacence, he has al∣ways a particular and special regard to me. In whatever obscure Corner of the World, and in how mean a Station soever, I am doing well, and keeping the Commands of my God, I am for this, in great Esteem in that upper and glo∣rious World. And I shall not serve God for nought. I cannot please him but it will re∣dound to my great Advantage. He will reward my Performance of my Duty, my Payment e∣ven of what I owe him: So bounteous and so good a Master do I serve? And this will lead a Mans Thoughts to the next Particular to be men∣tion'd, which is the last.

5. That which cannot chuse but render a Re∣ligious Life very pleasant, and therefore prove; it to be so, is, That it raises and maintains in a good Man, such glorious and joylul Expectati∣ons as do, and may accompany it. How much Good! how much Blessedness may be expected from an Infinite Goodness and Love upon the As∣surance of having pleased God, and of finding Favour with him! And then if we consider the vast Bounty of his Promises to them that obey him, how much he has most willingly and freely engag'd himself to do for them; and how faith∣ful and true he is in the Performance of what he promises: These things will allow a good Man to entertain very great and very pleasing Expecta∣tions. I dare appeal to any Man, whether it would not highly please and satisfy him to think and be assur'd that God peculiarly loves him, that he is a Favourite of Heaven; of an Almighty, most wise and unchangeable Friend; of him who is able to make those he loves, eternally happy.

Must it not please a Man to think I shall be sure to want no good thing; I shall never be over∣come or undone by any Evil; for the Lord is my Refuge and Portion in the Land of the Living; as the Psalmist speaks of himself, Psal. 142. 5. What good Man can read and apply that to himself, which is said for such in Psal. 91. 11. without a great deal of Pleasure? He shall give his Angels charge over thee, to keep thee in all thy ways: To think, holy and kind Angels are con∣tinually about me, while I give them no Offence by any Sin or Impurity: They attend me in my Business; they watch me when I Sleep; they are willing to be about me to do all man∣ner of good Offices: To keep off Evil Spirits, and deliver from the Harms they spread in my way. They are Witnesses of my good Actions, and shall bear a kind and honourable Testimony for me at the great day of Judgment: They see in secret and shall applaud me openly. These are some of the comfortable Expectations that at∣tend a Religious Life. And yet further; If a Man considers what great and glorious things are laid up, or reserv'd for those that love God, and keep his Commands. What the Ho∣nours, the Felicities and the Pleasures of the next Life will be to such, and does expect to be a partaker of these, as a good Man may do, he will in some measure foretaste the future Bliss: The hopes of Heaven are Anticipations, they are Beams and Dawnings of the Joy and Glory there. The good Man then cannot chuse but rejoyce in Hope, when he thinks, I shall e're long be remov'd from this wicked and miserable World, to that, where only Holiness, and Good∣ness,

and Happiness dwell. I shall go from Envy and Malice, from Reproach and Contempt, to joyful Congratulations and Love, to Applau∣ses and Commendations: I go no faster to the Grave than I go towards Rest. I shall labour then but for a few Moments longer, and shall rest for ever. As I spend this Life I earn a bet∣ter; the sooner this ends, the sooner that will begin. While I deny my own Inclinations now, and serve and please God, while I despise the Pleasures of Sense, and absolutely refuse those of Sin, all which are but for a short Season, I am procuring to my self everlasting Satisfactions and Pleasures: These are Expectations that may attend a good Life, and in doing so, doubtless they will render it extreamly pleasant.

Thus I have sufficiently prov'd what the Wise Man here says, The ways of Wisdom or Religion, are ways of Pleasantness.

It remains now that something be said briefly, to promote that Use of this Truth, which Men ought to make of it.

1. And in the First place, it should serve to take Men off in some measure, from the Plea∣sures of Sense. I mean those who are too much addicted to them. It is not the Design of Re∣ligion to make us refuse and abstain from all the pleasing things of this World. We are allow'd to take and use soberly and thankfully, what∣soever God shall give us, and we can lawfully obtain of them. But since there is so much Plea∣sure in doing well, this may reasonably suggest to us these Two things.

1. That we should not suffer our selves to be wholly taken up with worldly and sensual Plea∣sure.

We should not yield our selves entirely to the Pursuit and Enjoyment of that, and let these Pleasures stand by, neglected. He that governs himself most wisely in this matter, and has the most pleasant Life of all other, is he that takes care to enjoy both sorts, as far as he may. And to enforce this Exhortation, we may consider that without doubt, the Pleasures of Religion are the strongest and sweetest of a∣ny. They sink deeper into a Man than any o∣ther, and affect him more as they enter into his Mind, and put all the inward Powers of that, into a pleasing Exercise and Motion. They possess more of a Man than those that touch only his Body and Senses. The Mind of Man is the most, and (as we may say) the greatest part of him: It has most Desire and greatest Capacity of Pleasure. It is much more sensible both of Pleasure and Pain, than the duller Body. The Psalmist speaks the greater Sweetness and Excel∣lency of Religious Pleasure, when he says of the Law of God, If it sweeter than the Honey and the Honey-comb, Psal. 19. 10. He means the pract∣ice of Religion and Vertue, the doing any Du∣ties commanded by the Law of God, afford∣ed him a far greater Pleasure and Delight, than e're he could by his Senses receive from the most pleasant things of this World.

2. Since there is so much Pleasure in well-do∣ing, this may justly persuade Men off from the guilty Pursuit and Enjoyment of the Pleasures of this World. Why should a Man suffer him∣self to be guilty for the sake of any Pleasure, when he may enjoy that which is very Rich and Sensible, without being so? It is most cer∣tain,

that Guilt will greatly allay the briskest Pleasures of this World: In the midst of guilty Laughter, the Heart is sad. These are always best and sweetest to him that regularly and so∣berly uses them, that uses them according to the Rules of Religion: Thus he shall hurt nei∣ther his Body nor his Soul, nor his Estate, nor his Neighbour, while he pleases his Appetites, and gratifies his Senses; and so he avoids the unpleasing Farewell of a troubled Conscience. He does not destroy the Appetite while he plea∣ses it, but keeps himself in a capacity to have always a very lively Relish and Sense of his Plea∣sures. The irregular and intemperate Man makes a Drudgery of those of this World, and turns their fine Relish eager and four: And the other sort, that is the high and delicate ones of Re∣ligion, he utterly deprives himself of. In a vertuous and religious Course of Life, a Man may enjoy both sorts; but in that which is guil∣ty and irreligious, he cannot well enjoy either. This is the First Use may be made of this Dis∣course.

2. A Second is this. It ought to persuade Men to betake themselves steadily to a religious and good Course of Life. It was said by the Spirit of God, that the ways of Religion are ways of Pleasantness, with Design to recom∣mend them to the Sons of Men. He spoke this in a kind Condescention to our Nature and In∣clination; to make a Bait of Pleasure, which we are so apt to dote upon. And this surely should be a very powerful Argument to this purpose: This ought much rather to induce Men to be Wise and Vertuous, to act as becomes them, and

pursue their true Happiness, than to make them guilty of Folly and Sin; of what is shameful and hurtful to them, and of what will incur their everlasting Misery. And how great an Obliga∣tion to Obedience is it, that the Laws of our Religion are thus contriv'd; that the Universal Sovereign has made the Instances of our Duty, so reasonable and so good; that we may de∣light in our Duty, and the Performance of it, will reward it self. They would exceedingly aggravate our Wickedness, and shew a strange Obstinacy in Sin, and Enmity to God, if we should rather refuse all this Happiness and Plea∣sure, than submit our selves to the Laws of Re∣ligion. And thus I have far enough urg'd this Argument in our Text, to shew that they who will do wickedly, do obstinately refuse their own Interest. And to furnish the Consciences of Sinners with such a Conviction, as will at one time or other, prove a sharp Sting and Torment, if they will not suffer it now to re∣strain them from Wickedness.

THE PRAYER.

MOst Great and Glorious Lord God! the Infinite and Perfect Being. The greatest Excellency among thy Creatures lies in their greatest Likeness and Con∣formity to thee. We give thee Thanks, O Lord, for that thou hast made us capable of so great Honour, as the resembling of thee in our Actions; for that thou hast laid upon us such Laws, as guide us to a noble Conformity to the Divine Nature. Thou didst of thy bounteous Goodness make Man upright, inclin'd to such Actions, and suited to thy excellent Law: But alass! we have defiled and polluted our selves with Sin, and are become averse and unwilling, impotent and unable to keep thy Commandments: Our carnal Minds are Enmity to thee, and are not subject to thy Law, nor can be, till they be Renewed, Sanctified, and Created again in Christ Jesus unto Good Works. O Lord, open thou our Eyes to behold the wondrous and alluring Ex∣cellencies of thy Law: Work in us to will and to do, according to thy good Pleasure: Rectify the Apprehen∣sions, the Relish of our Souls, that we may find thy Commandments to be sweeter than the Honey and the Honey-comb. Lord make us so steddy and diligent in our Duty, so practised and inured to it, and so in love with it, that we may find thy ways to be to us, as they are in themselves, ways of Pleasantness. Shew and convince us of the Equity and Reasonableness of all thy Service that it is perfect Freedom, that it is our greatest Honour, that the Wisdom of good Living, is our best Ornament; even as a Chain of Gold about

the Neck. Encourage us we beseech thee to our Duty, with a constant Sense of thy Presence with us, of thy gracious Eye and Regard to all we do: Let us know thou dost accept our sincere Endeavours and imperfect Performances, through the Merits and Mediation of Jesus Christ. Inable us to hope in thy Mercy, and as∣sure us that if we put our Trust in thee in Well-doing, we shall not be confounded. But especially we pray thee, O Lord, shed abroad thy Love abundantly in our Hearts: Let Love possess us, Love move, Love direct and byass us; make us to love thee with all our Hearts, and our Neighbours as our selves; so shall we be reconcil'd to thy Commandments; so shall we run and not be weary; we shall ever walk before thee, and not faint in that blessed way. Renew us, O Lord, after thine Image, and make us Holy as thou art Ho∣ly, and Good as thou art Good, Merciful as thou our Heavenly Father art Merciful, and Forgiving as thou art ready to Forgive: Let our Lives and Conversati∣ons, shew forth the Vertues of him that has called us to his Kingdom and Glory.

Look down in Mercy upon all Mankind, rescue the miserable Slaves of the Devil, (who is the Ruler of the Darkness of this World,) from their sad Bondage un∣der him; and bring them into the happy Liberty of the Children of God. Save thy People, O Lord, and bless thine Heritage; govern them and lift them up for ever: And make all that name the Name of Christ, duly concern'd to adorn the Doctrin of God our Sa∣viour in all things. Let thy gracious Presence dwell in the Land of our Nativity; bless us with Peace and Plenty, with the Means of Grace, and the Efficacy of them to enlighten our Minds, to cleanse our Hearts, to heal our Divisions, to teach us all, from the Highest to the Lowest, our several Duties towards thee. Give Health and Happiness to our King and Queen, and teach us, and all their Subjects, our Duty towards them. Bless and direct all inferiour Magistrates, make them a Terror to evil Doers, and a Praise to them that do well. Let those that Minister in Holy things, be a good Example to the Flock, and make us Followers of

them as they are of Christ. We Implore thy Mercy upon all that are in Affliction, especially upon those who are persecuted for Righteousness Sake; give them Patience under their Sufferings, and a happy Issue out of all their Afflictions. Accept our humble Sacrifices of Praise and Thanksgiving, which we have this day offer'd to thee in thy Sons Name: And make the Word which we have heard, to have such Influence upon our Hearts, and to bring forth such Fruit in our Lives, as thou dost expect from it. Give us a Night of safe and comfortable Rest, preserving us from Fear and Danger. And when we awake in the Morning, let us chearfully return to our Duty, in all our ways acknow∣ledge thee; and do thou graciously direct our Steps for the Sake of Jesus Christ. In whose Words we con∣clude these our poor imperfect Addresses.

OƲR Father, which art in Heaven; Hallowed be thy Name. Thy Kingdom come. Thy will be done in Earth as it is in Heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive them that tres∣pass against us. And lead us not into temptation; But de∣liver us from evil. For thine is the Kingdom, the Power and the Glory, for ever and ever. Amen.