Proverbs 3:17

“Her ways are ways of pleasantness, and all her paths are peace!”

To be sincerely and eminently pious, is considered by the world as a symptom of weakness and folly. But the Scriptures represent such a life as characteristic of true wisdom. Upon such “wisdom” Solomon bestows the highest commendations, verses 13-16.

That this is the true meaning of “wisdom” and “understanding” is evident from Job 28:28. He speaks of it as incomparably more precious than gold, or rubies, or any earthly good whatever; he paints wisdom as a queen disposing of riches, honor, and longevity to all her subjects. And because we are more captivated by the idea of pleasure than of anything else, he commends her to us in the text as productive of it in the highest possible degree.

We are naturally led to show from the words before us that,

I. Piety is pleasant in its exercise.

In confirmation of this truth, let us,

1. Consider piety in a general and comprehensive view.

True piety, as our Lord informs us, is comprehended in two things; the love of God, and the love of our neighbor.

Let us then inquire into the love of God.

Suppose a person filled with admiration of the divine perfections as exhibited in the works of creation—must not that be a pleasant exercise of mind?

Suppose him rising yet higher to the works of redemption, and contemplating the justice and the mercy, the truth and the love, the wisdom and the goodness of God—as united, and harmonizing, and glorified in the cross of Christ.

Suppose him, I say, contemplating these with rapture, until he bursts forth in songs of praise similar to those uttered by the angels at the birth of Christ, or those which are now sung around the throne of God—would there be no pleasure in such an employment?

Suppose him yet further meditating upon the mercies of God given to himself in particular, and adoring the triune God for all the wonders of electing, redeeming, sanctifying grace—must not such a frame be pleasant?

Inquire, next, into the love of our neighbor.

Suppose one to be exercising all those dispositions towards him which his relation to us or his situation demands.

Suppose one to be rejoicing with him in his prosperity, or to be weeping over his adversity in tender sympathy.

Suppose one to be stretching out the hand of charity for his relief, or administering consolation for his support.

Is there no pleasure in all this? Surely he has not the heart of a man, who can question this obvious, indubitable truth.

2. Consider piety in its most difficult and painful duties.

Repentance is a principal duty of true piety; but can we find, it may be asked, any pleasure in that? We answer, Yes, only view repentance in its proper light, and we will affirm that it is pleasant.

Suppose that one of us had by mistake swallowed somewhat that was poisonous; that we felt the deadly venom preying on our vitals; and that our physician informed us, that, unless removed from our stomach, the poison would destroy us in a few hours; would we deem the exertions necessary for the removal of it a painful task? Would we not gladly renew them, until we had accomplished our end? Would we not, instead of regretting the pain occasioned by them, feel thankful that we had an opportunity to use them? And would not the success that accompanied our efforts turn our pain into a pleasure?

Such then is repentance; it is a painful exertion to get rid of sin, which, if not expelled from our hearts, will utterly and eternally destroy us; and, though we do not say that pain can ever be pleasure—yet we affirm, that the very pangs of contrition, considered in a complex view, as consonant with our wishes and conducive to our good, are really pleasant. For the truth of our assertion we will appeal to all who ever experienced those pangs; we will ask whether the seasons of their deepest humiliation have not been the sweetest seasons of their lives? We fear no contradiction upon this point, unless from those who are wholly ignorant of the matter.

Self-denial is another, and a very important, duty. But this, it should seem, precludes, in the very nature of it, the idea of pleasure, because it is a thwarting of our own inclinations. We must however include this also among the ways that are ways of pleasantness.

That the gratifying of a corrupt inclination is pleasant to flesh and blood, we cannot deny; but that the mortifying of it is abundantly more pleasant, we do not hesitate to affirm.

Suppose a person tempted to yield to the solicitations of lust, or to gratify a no less keen appetite for revenge; would not a victory over his evil passions afford him more pleasure than a compliance with them? Would not the mortifying of an unchaste desire be attended with a pleasure more pure and refined than could be attained by the indulgence of it? And, granting that the overcoming of evil with evil would be pleasant, (for revenge, they say, is sweet,) would not the “overcoming it with good” afford him incomparably sublimer happiness! Romans 12:21.

Let us illustrate each of these positions by an example. Joseph, we know, resisted the importunity of his mistress; but were his sensations less pleasing when he had got out of the reach of temptation, than they would have been if he had consented to her wishes?

David, when enraged at the ingratitude and insolence of Nabal, went to avenge himself by his destruction; but when stopped and pacified by Abigail, did he regret the loss of any satisfaction which he would have felt in executing his cruel designs? No! he blessed her, and blessed God for her; and found infinitely more delight in the exercise of a forgiving spirit than the completest revenge could ever have afforded him, 1 Samuel 25:31-33. We maintain it then, that the self-denial which piety calls for, is a source of real pleasure to the soul.

The bearing of the cross is another duty inculcated on all the followers of Christ, Luke 9:23. 2 Timothy 3:12. And can this be pleasant? Yes, we must affirm that this also is a source of pleasure to the true Christian. Doubtless the contempt and hatred which we must expect from an ungodly world are not pleasant in themselves; to be shut up in prison, and scourged, and put to a cruel and lingering death—are not pleasant in themselves; but, as endured for the sake of Christ, they are pleasant.

To ascertain this, inquire of those “who took joyfully the confiscation of their goods, Hebrews 10:34;” or those who, with their feet in the stocks and their backs torn with scourges “sang praises to God at midnight, Acts 16:23-25.” Or those who, after their imprisonment, “rejoiced that they were counted worthy to suffer shame for the sake of Christ, Acts 5:41.” Ask what our Lord meant, when he taught his followers to “rejoice and be exceedingly glad,” whenever they should be called to suffer, Matthew 5:11-12. And inquire of all the primitive saints who had learned. through grace, to “glory in tribulation, Romans 5:3.” Inquire of him, who suffered more than any other of the Apostles, and who, speaking of his expected martyrdom, exults in it as a matter of the warmest encouragement, Philippians 2:17-18.

The experience of all true Christians is the same at this day; they “count themselves happy when they are called to endure suffering, James 1:2; James 5:11;” and look upon it as a special honor conferred upon them, when “it is given them to suffer anything for their Redeemer’s sake, Philippians 1:29.” In a word, piety raises us so much above earthly pains and pleasures, as to render us altogether independent on them for our happiness, Habakkuk 3:17-18.

Seeing then that even the most painful duties of piety are sources of pleasure, we may confidently affirm the same respecting “all” her ways.

To this blessed account of wisdom’s ways, we may add,

II. Piety is pleasant in its peaceful outcome.

Mark the influences of piety on all who walk in her ways:

1. Piety is pleasant in life.

None know anything of “peace,” except the true Christian. As God has said, so experience proves, that “there is no peace to the wicked, Isaiah 57:21.” The cisterns to which they go for refreshment, are polluted; or rather, they are “broken cisterns that can hold no water, Jeremiah 2:13.” All that they possess is more “vanity and vexation of spirit.” “Even in laughter their heart is sorrowful; and the end of their mirth is heaviness, Ecclesiastes 2:2. Proverbs 14:13.”

But is it thus with the true Christian? Has he peace in his soul, and joys with which the stranger does not understand? Yes, he “has already entered into rest, Hebrews 4:3.”

He has a tranquility arising from the subjugation of his passions.

He has a holy composure of mind springing from the testimony of a good conscience, 2 Corinthians 1:12.

He has many sweet manifestations of God’s love to his soul.

He has that within him which mitigates every sorrow, enhances every enjoyment, and supplies his every need.

In a word, from committing his soul, and all his concerns, to God, he has “a peace that passes all understanding.” This peace, we say, flows from the very exercises of piety, and is, more or less, an inseparable attendant on them.

To this effect the inspired writers uniformly speak. The Psalmist observes, “Great peace have they that love your law, Psalm 119:165.” To the same purpose Isaiah also says, “The work of righteousness is peace, and the effect of righteousness is quietness and assurance forever, Isaiah 32:17.” Paul confirms their testimony, saying, “To be carnally-minded is death; but to be spiritually-minded is life and peace! Romans 8:6.”

2. Piety is pleasant in death.

Even in the time of health the ungodly cannot bear to think of death; conversation upon that solemn subject is irksome and disgusting to them; they avoid it, because it makes them melancholy. If they are attacked with any fatal disease, their friends do all that they can to abate their fears, and to hide from them the real state of their disorder. When at last they come to feel their danger, then they are full of alarm and terror; and, however much they despised the duties of piety before, they will then begin to pay attention to them.

There are some indeed so blinded by their own delusions, that they believe themselves safe; while others are so callous as to be altogether insensible of their awful condition. But if men are not wholly blinded by conceit, or hardened by wickedness, they cannot but tremble at the approach of death; and then the hopes which they once fondly entertained, give way to painful forebodings, even to “a fearful looking-for of judgment and fiery indignation.”

On the contrary, he who has walked in wisdom’s ways, is enabled in the midst of life to look forward to death, (like a bridegroom to his approaching nuptials,) as to the period, when all his desires shall be fulfilled, and his joys consummated. As he beholds death approaching, he rather chides its tardiness, than deprecates its advent. He “knows in whom he has believed;” and, in the hour of his departure, commits his soul with confidence into the hands of his ever-living and adorable Redeemer!

Thus Stephen, Acts 7:59-60; thus Paul, 2 Timothy 4:6-8; and innumerable others, have died; and David tells us, that it is the privilege of all true believers to expect and enjoy such a death as this, “Mark the perfect man, and behold the upright; for the end of that man is peace! Psalm 37:37.”

3. Piety is pleasant in eternity.

As soon as the ungodly enter into the eternal world, whether they were conceited or callous, whether confident or trembling, they know the truth of all that God’s Word has declared.

The Rich Man that fared sumptuously no sooner breathed out his soul, than he understood and felt the evil of neglecting his eternal interests; he then found his misery irremediable, and incapable of the smallest alleviation. He knew that his five surviving brethren were living in the same thoughtless way, and hastening to the same fatal end; and wished that they might be apprised of their danger, before it were too late. He knew by bitter experience that to those who lived and died in sin, nothing remained but unintermitted everlasting misery! “They drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and the smoke of their torment ascends up forever and ever; and they have no rest day nor night, Revelation 14:10-11.”

How different is the state of true Christians! They enjoy “the rest which here remained for them;” they rest in the bosom of their Savior, free from all sin and temptation, from pain and weariness. The peace which they enjoyed in this world, was but a taste of that banquet on which they feast continually, a drop of “those rivers of pleasure which are at God’s right hand for evermore!”

ADDRESS.

1. The votaries of pleasure.

There are two fatal mistakes under which you labor:

1. The one is, that you think piety according to the Scriptural representation of it, will afford nothing but pain.

2. The other is, that piety will consist with an enjoyment of all the pleasures of the world.

With respect to the former of these, we hope that nothing need be added to what has been already spoken; we hope that piety, if it has a dark and gloomy side, has also, like the pillar and cloud, a bright and cheering aspect; it is only on God’s enemies that it casts a gloom; to his friends it affords a reviving light, a refreshing shade, a sure and safe directory to Heaven.

With respect to the latter idea, namely, that of piety countenancing worldly pleasures; surely no one can deliberately put such a construction on our text. If so, what can be meant by Paul, when he says, “She who lives in pleasure is dead while she lives, 1 Timothy 5:6.” What could John mean, when he said, “If any man love the world, the love of the Father is not in him, 1 John 3:15-16.” And what could our Lord mean, when he said, “They are not of the world, even as I am not of the world, John 17:16.”

Do not be deceived, as though carnal and worldly pleasures were the only sources of enjoyment. But be assured that the renunciation of them will contribute more to your happiness than the indulgence; and that real pleasure is to be found in God alone!

2. The disciples of Christ.

The wicked know that you profess to find more pleasure in piety than they can obtain in the world; give them not then any reason to think that you are disappointed in your expectations.

If they see you lukewarm in piety, will they not conclude that it has not charms sufficient to allure you, or benefits sufficient to reward your labor?

If they see you joining in their company and vain pursuits, will they not, however they may encourage you in such a conduct, suppose that piety is not able to make you happy, and that you are forced, after all your professions, to come and borrow of their carnal pleasures, in order to eke out the scanty pittance that piety has bestowed?

O bring not such disgrace upon your holy profession. Show that you despise the vanities of this world, and that you have no appetite for husks after living upon “the bread that is in your Father’s house!” Our Lord has said, “My yoke is easy, and my burden is light.” Show therefore that you feel it so; and let it be seen by your zeal in religious duties, that they are not a weariness to you, but a delight. Thus will you recommend to others the paths you tread, and prove to them that “your feet are guided into the way of peace.”

Charles Simeon