THE searching out of Mans true happinesse hath exercised the wits , and Pens of many Philosophers and Divines with a different successe .

1. Some , by a mistake of the end , ●ave erred about the meanes . All their enterprises have ended in Va●itie , and Vexation , whilest they have caught at the shadow of fruit 〈…〉 a hedge of thornes , and have neglected the tr●e it selfe , whence the ●uit might have bin gathered with ●re certaintie , and lesse trouble . I maruaile not at Varroes report of 288. severall opinions about this subiect , when I consider Mans naturall corruption , whose understanding is so darkned , that ( as Ephe. 4. 18 those Sodomites were weary in seeking the doore of L●ts house ) Gen. 19. 11 so in vaine have the wisest Heathen sought the happinesse , which ( though , like blind men , they groped after it ) they could never find . And his spirituall appetite , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 17 27 taste is so distempered that hee car ▪ iuage of the chiefe good , no better then a sick-man can doe of the 〈…〉 meates .

2. Others , having the eyes o● Ephe. 1. 18 their understanding lightned and their senses exercised to discerne Heb. 5 1● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sensus eterni . V●vita car●●s animaest it a beata ●o ni●isvita Deus est . Aug. 19. de civit . Dei . tap . 26. both good and evill , have concluded that mans true happiness consists in the soules enioyment 〈…〉 God , by an holy conformity , and 〈…〉 communion with him .

For , What else is true happinesse then the enioyment of 〈…〉 chiefe good ? And that God the chiefe good , appeares in this , that all the properties , which raise up goodnesse to the highest top of perfections , are in God onely . For Ioh. 1. 5. he is the most pure , perfect , uniuersall , primary , unchangeable , Gen. 1. 31 communicative , desirable , and delightfull good : the efficient , Gen. 1. 27. patterne , and utmost end of all good ; without whom there is neither naturall , morall , nor spirituall 1 Pet. 1. 16 Pro. 16. 4. Mat. 19 17 good in any creature . Our conformitie to him the Apostle Peter expresseth , when hee saith , that the 2 Pet. 1. 4. Saints are made partakers of the Divine nature ; That is , they are Eph. 4. 2● . 24. renewed in the Spirit of their minde , and have put on the new man , which after God is created ●n righteousnesse , and true holinesse . So that they have ▪ 1. A new 〈…〉 in their understanding facul●e , Col. 3. 10 that they know God , not one● Ioh. 17. 3. as Creatour , but as Redeemer 〈…〉 of the world , and whilest they be●●ld , as in a mirrour , the glory 〈…〉 the Lord , with open face , they are changed into the same image from glory to glory , as by the spirit of the Lord . This knowledge is begun in this life , in the knowledge of Faith , and shall be Esa. 53. 11. perfected in the life to come , in the knowledge of sense : this is in a Rom 8. 24. 1 Cor. 13. 9 12 glasse ; that shall be face to face . Secondly , they have a new life in their will and affections , that is , they have disposition and inclinations , in their hearts , sutable , and conformable to the directions of the Word . This the Apostle Paul intended , when he said Rom. 6. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of the Romans , that they had obeyed from the heart , the forme of doctrine , whereunto they were delivered . He saith not , which was delivered unto you , but whereunto you were delivered , that is , the Word is as a mould whereinto being cast , you are fashioned according to it . Hence it is that the Saints are said to be Sealed with Ephe. 1. 13 the holy Spirit , because as the Seale leaves its print upon the Waxe , so the Spirit makes holy impressions in the soule : this is called Ier. 31. 32. the writing of the Law in our hearts ; in allusion whereunto the Apostle 2 Cor. 3. 2 , 3 compares the hearts of beleevers to Tables , the Ministers to Pennes , the Spirit to Inke ( without which the Penne can write nothing ) and the affections or Conversation of these beleevers to an Epistle , and this is said to be read and understood of all men , when they walke as examples of the Rule , 2 Cor. 3. 2.

3. Hence it is that godlinesse hath a selfe-sufficiency ioyned with it , 1 Tim. 6 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim 6. 6. Because a man is now in Communion with GOD , whose face when a man beholds in righteousnesse , hee shall be satisfied with his image . Ps. 17. 15. Hence Psal. 17. 15 comes that peace of Conscience , joy Rom 5. 1. 1 Pet. 5. 8. Rom 8. 35. adfinem . unspeakeable and glorious , and that holy triumph and exultation of Spirit , which you may obserue in the Apostle Paul .

Having briefly shewed what this conformitie , and communion with God is . I will adde one , or two words more to make it manifest , that onely those are truely happy which are in this estate . I may spare quotations of Writers , who concurre in In hominibus secundum statum pr●sentis vitae , est ultima perfectio secundum operationem qua homo coniungitur Deo . Tho. Aqu 1 2 d● . qu. 3. Art. 2. ad 4 this opinion . None of sound iudgement have denyed it , the best Schoole-men have determined , and concluded it , and there is good reason for it . For , 1. mans utmost end is that it may be perfectly well with him , which hee can never attaine unto without communion with God , who is the chiefe of Spirits , and the best of goods . Other things are desired , as subordinate to this . The body is for the Soule , as the matter for its forme , or the instrument for its agent . Humane wisedome and morall vertues are desired , not for themselues , but for the fruite that is expected by them , as glory , pleasure , and riches . Fame , or glory is desired not so much for it selfe as for the opinion of others , whence it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wordly and bodily pleasures are excessively desired , as drinke Tristes exitus esse voluntatu● , quisquis remi●●sci suarum libidinum volet intel●get : quae ●● bea●os efficere possent nihil causae esset quit pe●udes queque bea●ae esse dicantur Bo●tius de consol . 3. pros . 7. in a Feaver , or Dropsie , better it is to be without the malady then to enioy that remedie . Riches are desired not for themselves , but for the sustenance of life . Life is not so much desired for it selfe as for the enioyment of happinesse , which when a man hath sought in the labyrinth of earthly vanities , after much vexation , and disquietment of spirit , hee must conclude , that it is onely in that truest and chiefest good , which is the fountaine , whence true delight first floweth , and the obiect , wherein at last it resteth .

Secondly , That is mans happinesse , in the possession and enioyment whereof his heart resteth best satisfied . So farre a man is from true happinesse as hee is from full contentment in that which hee enioyes . The Bee would not sit upon so manyflowers , if shee could gather hony enough from any one , neither would Salomon have tryed so many conclusions , if the enioyment of anie creature could have made him happy . Would you know the cause why so many ( like Ixion ) make love to shadowes and leave the substance , or ( that I may speake in a better phrase ) forsake the fountaine of Ier. 2. 13. living water , and dig to themselves broken Cisternes that will hold no water ? Briefly , it is because man , who in his pride would have seene as much as God , Gen. 3. 5. is now become so blinde , that hee seeth not himselfe . For if men knew either the disposition of their soules by Creation , or the distemper of their soules by corruption , they would easily escape this delusion . 1. The soule is a spirituall substance , whose originall is from God , and therefore its rest must be in God ; as the Rivers runne into the Sea , and as every body rests in its center . The noblest faculties are abased , not improved , abused , not imployed , vexed not satisfied , when they are yoaked and subiected to these in eriour obiects , as when Nebuchadnezzar fedde amongst Dan. 4. 29. beasts . Or when as they that were brought up in Scarlet , embraced Lam. 4. 5. the dung . Or as when Servants rode on horse-backe , Eccl. 10. 7. and Masters walked like Servants on the ground . Or as when 70. Kings like dogges did Iudg. 1. 7. eate bread under Adoni-bezeks table : Or as when Sampson made the Philistims merry with his eyes Iudg. 16. put out .

2. Consider the soule as it is now in this state of corruption , nothing can now content it , but that which can cure it . The soule is full of sinne , which is the most painefull sicknesse ; hence the Prophet compares wicked men to the raging waves of the Sea , that is never at rest , whose waters cast up mire and Esa. 57. 1. dirt ; what will you doe to comfort him that is heart-sicke ? Bring him the choisest delicates ; Hee cannot relish them ; Compasse him about with merry company , and musicke , It 's tedious and troublesome to him : bring him to a better Chamber , lay him in an easier bed ; all will not satisfie him . Bring the Physician to him ; then he conceives hope ; let the Physician cure him of his distemper , and then hee will eat courser meat , with a better stomacke , and sleepe on a harder bed , in a worse chamber , with a more quiet and contented heart .

Iust so it is with a guilty Conscience , though hee is not alwayes sensible of it . What comfort can his friends give him when God is his enemie ? What delight can hee take in his stately buildings , or frequent visits , who may expect , even this night , to have his soule Luk. 12. 20 fetcht away from him , and to be cast into hell amongst Devils ? What is a golden chaine about a Leprous person , or the richest apparell upon a dead carkasse ? Or , what comfort will a costly banquet yeeld to a condemned malefactor , who is now going to execution ? Surely no more than Adam found , when Gen. 3. 10. hee had sinned in the Garden , or then Hamon had , when Assuerus Est. 8. 6 , 7. 8 ▪ frowned on him , in the banquet . On the other side , Let a man bee in peace with God , and in a sweet communion , enioy the influence of heavenly graces , and comforts in his soule , he can rejoyce in tribulation , Rom. 5. 3. Act. 16. 25. Psal. 23. 4. sing in prison , solace himselfe in death , and comfort his soule against principalities , and powers , tribulation , and anguish , height , and depth , things present , and things to come . This true happinesse which all men desire , Esa. 38. 3. ( but most misse it , by mistaking the readie way conducing to it , ) is Rom. 8. 38 , 39. the subiect matter of this Booke . Here you shall learne the right way Rom 3. of peace . How a man may doe every dayes duty , conscionably , and beare every dayes crosse comfortably ; receive it thankefully , and read it carefully .

But this course is too strict . Obiect . 1. Answ.

In bodily distempers we account that Physician the wisest and best , who regards more the health than the will of his patient . The ●●rpenter squares his worke by the Rule , not the Rule by his worke . Oh miserable man , what an Antipathy against truth is in this cursed corrupted nature , which had rather perish by false principles , then be saved by receiving and obeying the truth ! But secondly , as it 's strict so it 's necessary , and in that case , strictnesse doth not blunt , but sharpen the edge of industry to dutie . Therefore saith our Saviour , Luk. 13. 24 strive to enter in at the straight gate , ▪ that is , therefore strive to enter , because the gate is straight . Bradford well compared the way of Religion to a narrow Bridge , over a large and deepe River , from which the least turning awry is dangerous . Wee see into what a Gulfe of miserie Adam plunged himselfe , and his posterity by stepping aside from Gods way . Therefore forget not these Rules of the Apostle ; Walke circumspectly , and make straight Ephe. 5. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hob. 12. 13 steppes to your feet , lest that which is halting be turned out of the way .

But many of Gods children attaine not to this strictnesse , yet are Obiect. 2. saved .

It 's true ; though all Gods children Answ. travell to one Countrey , yet not with equall agility and speed , they all shoote at one marke , yet not with the same dexterity & strength . Some difference there is in the outward action , none in their inward intention , some inequality there is in the event , none in the affection : in degrees there is some disparity , none in truth and uprightnesse . All that are regenerate are alike strict in these five things , at least . First , they have but one path , one way Esay 35 ▪ 8. wherein they all walke . Secondly , they have but one rule to guide them in that way , which they all Gal. 6. 15 , 16 follow . Thirdly , All their eyes are upon this rule , so as they are not willingly ignorant of any truth . 2 Pet. 5. Nor doe they suppresse , or detaine any knowne truth in unrighteousnesse , Rom. 1. 18 but they stand in the waies and aske for the old way , which Ier. 6 16. is the good way . Fourthly ; They all desire , and endevour to obey every Luk. 1. 9 truth ; not onely to walke in all Heb. 13. 19 the Commandements of God without reproofe , before men , but also , in all things to live honestly Gen. 17. 1. and uprightly before God . Fi●tly ; Gal. 6. 1. If they fall , by occasion ( as a member may , by accident , bee disioynted ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet they are in paine t●● they be set right againe ; if they stumble , through infirmity ( as sheepe may slip into a puddle ) yet they will not lye downe and wallow in the mire , which is the property of Swine : if they are sometimes drawne aside , by violent temptations , or step aside , by mistake , yet they will not walke on in the Counsaile of the wicked , nor shall any way of wickednesse , Psal. 1. 1. ( that is , a constant , or daily course in any one sinne ) bee found in them . They are so far from perverting the straight wayes Act. 13. 10 of God ( that is ; Speaking evill of that is good ) that they will iustifie God in condemning themselves , and subscribe to the righteousnesse of his Word , praying , that their wayes might be directed to keepe his Psal. 119. 5 ▪ statutes .

To conclude . Laying aside all cavils , beg of God a teacheable d●sposition , and make thy best profit of the labours of this faithfull servant of Iesus Christ , a painefull , and profitable Minister of the Gospell . For the matter of the booke , use it as thy daily Counsellour . For the manner , and occasion of penning it , use it , and learn to write by this coppy . I meane ; stirre up the gifts of God that are in thee , to become more profitable to others , both in presence , by discourse , and in absence , by writing .

How are wee bound to blesse God for those Epistles , which the Apostles wrote , not onely to whole Churches , but also to private persons ? Nor was this course extraordinary and proper onely to those persons and times . In succeeding ages , to this day , the beleevers have beene much edified by this course . In the Greeke Church , Chrysostome Chrys. Tom. 5. Ep. 7. wrote divers Epistles , amongst the rest , in the last of them , hee takes occasion to commend Olympia , to whom hee wrote that Epistle , for her delighting to employ him in answering questions , and resolving doubts . Athanasius , besides divers Epistles to others , wrote a little booke to Antiochus , containing answers to 162. questions . Basil wrote about 180. Epistles , amongst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in his 81. Epistle , exhorting Eus●●●hius to more frequency in writing , he gives this reason , because they say , ( saith he ) that Wells are bettered by being drained out . Amongst the Latine Fathers , Jerom. Tom. 1. from pag 108. to pag 117. Hierome wrote divers Epistles , there is one , which Erasmus fathers upon Paulinus Nolanus , written to Celantia , wherein are many pithy and remarkeable directions about walking with God in a holy course , ( which is the Argument of this Booke ) it is a large Epistle , and Si quid autem , vel eum legis , vel cum cogitas tibi oritur quaestionis , in quo dissolvendo videar necessarius , scribe ut rescribam , & paulò post ; quod scriptum habetur semye● va●at ad legendam , cum va●at legenti , nec onerosum fit praesens , quod cum voles sumitur cum voles , ponitur . Aug. Ep ad Volus . worthy to be often read . In S. Ambrose his works are ten bookes of Epistles , amongst which , in his 41. and 45. Epistle to S●binus , hee commends this course of instructing one another by writing . In S. Augustins workes are to bee found 242. Epistles ; in the first of which , hee exhorts Volusianus , to whom hee wrote , to reade the Scriptures , and bids him , if hee doubt , to write , promising that he will answer him : he addes also two reasons of his Counsell , the second whereof is , because a writing is ever ready when a man is fit to reade , nor is that any burden , ( saith he ) which a man may take up or lay downe at his pleasure .

Hee that reades his Epistles at leasure , advisedly , shall finde many errours confuted , many doubts answered , many truths cleared , many usefull directions for a holy life , recorded , and layd up , in those Epistles ( as , so many lewels in a rich Cabinet ) for the good of posteritie , for ever . If thence we come to these latter times , and see what large , and elaborate , and learned Epistles , Calvin , Beza , Drusius , and others have written , in other Countreyes . Or looke into those holy Letters of Bradford , and other blessed Martyrs in our owne language , besides many since , wee shall conclude , that this course hath beene of no small use for the direction . and comfort of Gods people in all ages . I 'le adde one thing more concerning our owne Nation , and times . It 's pittie , and to be lamented , that so many worthy Letters as are written upon speciall occasins , for resolution of spirituall doubts , from day today , by one or other , are imp●isoned in secret Closets and Cabinets , which ( if they were brought to light and published , I am perswadea ) would not onely exceede all that ever hath beene done in this course , since the Apostles time , but also be the best helpe for resolution of many hundred cases and doubts ( which disquiet Christians ) that ever hath beene , or , except some such course be taken , ever will be in the world . I will briefly touch one or two obiections more , which some may interpose against this worke , and so conclude .

Many have already written on Obiect. 2. these subiects , and therefore this is superfluous .

True it is ; Many have written Answ. on this subiect largely , and worthily , as , Master Rogers in seaven Treatises , abridged by Master Stephen Egerton , and Master Iohn Downam in a large and usefull worke , and ( that I may not forget him , whom , in some respects , I should first have mentioned ) the Reverend Deane of Worcester Doctor Hall , that true Christian English Seneca . Also Master Bolton , whose generall directions for comfortable walking with God are deservedly approved of the most iudicious . Yet I answer , first , That is never too often taught , that is never sufficiently learned . Secondly , In the mouth of two or three witnesses the truth is confirmed . Thirdly , As God is much glorified , so the Church is much edified by varietie of gifts ; Paul , Apollos , and Cephas are yours , and you Christs . Fourthly ; The Christian and intelligent Reader shall find in this some things new , other things expressed in a new manner , all digested in such a Method , with such brevity and perspicuity , as was necessary to make the Booke a v●de mecum , easily portable , and profitable to the poore , and ●●iterate .

But it exceeds the limits and proportion Obiect. 2. of a Letter .

The first Coppy was more briefe , upon occasion of a second Letter , wherein some other cases were propounded , the iudicious Author not onely handled these Arguments largely in his publicke Ministery , but also added more particulars for his friends full satisfaction in a second coppy , hence it came to this ●antitie . But lest whilest I plead for him , I should seeme to be guiltie of the same fault my selfe , I will here stop , wishing thee ( Gentle and honest hearted Reader ) to consider that account must be given of what thou readest , as well as of what thou hearest , and therefore , to ioyne prayer with thy reading , that spirituall wisedome and strength may bee increased in thee for the practice of what thou learnest . So I commend the booke to thy reading , and thee , and it , to Gods blessing .