The righteous mans plea to true happinesse In ten sermons, on Psal. 4 ver. 6. Preached by Iohn Stoughton Doctor in Divinity, sometimes fellow of Emanuell Colledge in Cambridge, late preacher of Aldermanbury, London.

THE RIGHTEOVS MANS PLEA TO TRVE HAPPINESSE . SER. 1. Preached in Ten Sermons . PSAL. 4.6 .

There be many that say who will shew us any good ? Lord life thou up the light of thy countenance upon us .

WEe have treated formely , of the use and benefit , of a forme of sound and wholsome words .

The last time I gave you that forme , which I did in a prudentiall way : The summe of which consisted of 52. Heads , or Particulars ; partly belonging to the Porch and Frontispice , and partly to the Pile , and Edifice it selfe : There were foure things , that I desire to premise in the Frontispice ,

Concerning Happinesse .

Concerning Religion .

Concerning the Church .

Concerning the Scriptures .

And they are all of generall importance , in the first gate and entrance ; as being the first grand inquiries , that will be made ( as it were ) in the entry .

How shall a man attaine to true happinesse ? That is the very first thought , the very first desire of the soule : and the very scope and summe of all a mans labours and endeavours : and the very scope and summe of Religon .

And the resolution of that brings in the second : That the onely happinesse is ( how ever men mistake ) I say the onely way to attaine true happinesse is , by the Knowledge , Feare , and Service of God , according to the true Religion . And that ( as I said ) leads to the second Inquirie , which is

There be many Religions in the world : How shall a man know which is the true Religion ? Which of all the rest is that , that the soule may rest upon ?

And the answer will be : That neither the Pagan and Heathenish , nor the Iewish , nor the Mahumetane : but in a word , the Christian Religion , which is professed in the Church of God ; that is the true Religion .

And that brings us to the third , which is ,

But there be many pretenders to the Church ; and a man knowes not which of them is the true Church ? The resolution will be , the Protestant Church : That Church that submits its selfe to be regulated by the Scriptures , is the true Church ; and then the fourth will be concerning the Scriptures .

I am now to beginne , and therefore have chosen this portion of Scripture for that purpose ; concerning the first of these foure , viz. Concerning Happinesse .

Now I will but briefely acquaint you , with one thing which I did not doe the last time , and so goe on . There be ( as I have said ) 52. Heads in the whole , for I framed it so at the first ; that ( if it might be possible ) I might goe thorough it , in the compasse of one yeare .

There be these foure in the entrance , besides the Body ; and in the Body it selfe there be fortie eight ; whereof there be twenty foure things to be knowne and beleeved ; twelve in Generall , and twelve more Particular : and there be as many more , concerning things to be done and practised : Twelve concerning the summe of duties , that are to be practised of a Christian : and twelve concerning the helpes and furtherances that may be used , for the better inabling of us to the practise of those duties . Now in every of those for our better instruction , I purpose to observe , both the fundamentall truths which are most maine and vitall , belonging to every Christian : and will note by the way the opposite errors : and withall , as occasion shall serve ( as I am able ) cleare the doubts that may be incident ; whether questions by way of Speculation , or cases , by way of practise and conscience .

And generally I aime at this , to comprehend the summe of all the maine things , in every one of those Points : each of them in foure principles , or foure Points of Doctrine ; and to dispatch as neere as may be one of them at a time . But yet there is one thing that may seeme to be wanting ; and I will give but a briefe account of that . It is thus

There is nothing at all concerning Divinity in generall , I purposely omitted it : Partly because that discourse may prove more Scholasticall than popular ; and not so fit to be treated of in such an Auditory : and partly , because so much as may be usefull in such an Auditory , I shall have occasion in the first entrance to touch on .

I begin then with the Argument wee have in hand . And as I said , I propound to myselfe not to exceede the number of foure Observations , in which I shall comprehend the maine fundamentall things concerning every Point ; and so I shall doe in this .

Some thing I must therefore first premise in generall : concerning Happinesse , and concerning the desire of it , which is the summe ( as I said before ) of all the desires of men : and the scope of all Religion : whether all other instructions , and truths that are to be handled , are all to be referred .

And secondly , I shall speake wherein Happinesse doth consist .

Both negatively , that the whole world , and the concurrent meeting of all earthly things cannot make a man happy .

And affirmatively that the fruition of God alone , and his favour doth make the soule truely happy .

And in the last place , I shall speake of the way , for the attaining of Happinesse , viz. That it is onely by the knowledge and practise of the true Religion .

Those will be the maine Points , I shall speake of . And though some of these particulars might happily be more fully propounded out of some other text of Scripture : yet because I would not multiply more than needs ; where I can finde a text , that in any good analogie will fit me , I will confine my selfe to that , and so in this , where will be all those things contained that I intend to prosecute in this argument . Some explicitely , and some implicitely ; and yet all directly enough , if we well consider the Text.

I must not stand upon the Coherence ; in briefe therefore , in a word .

The summe of the Psalme ( besides the Title ) consists 1. Partly , of an humble petition of Grace . 2. And Partly , of a noble profession of Faith .

There is an humble petition of Grace in the first Verse .

And the noble profession of the Prophets faith in the whole Psalme following , which is propounded both ▪ more Generally . and more Particularly .

1. In the Generall there is

First of all a reproofe of the vanitie of worldly mens courses , that they mistake in their owne good ; He taxeth them all of vanitie , and leasing , Verse 2.

And Secondly , there is an instruction of them , concerning the Prophets owne state , and condition : and in generall , who are the happy men , who are in that state and condition ; Know you that God hath respect to those that are upright towards him : Know that God chuseth such , and they are the onely happy men , Verse the 3.

And therefore there followeth in the fourth and fifth Verses , an exhortation of the opposites of the Psalmist , to embrace this way , and to set themselves upon making peace with their God ; and to serve him , that they may attaine to true happinesse , in a solid and reall way .

2. And then there is more particularly laid downe , The Profession , and confidence of his faith , with the roote and ground of it , from this Verse that I have read to the end of the Psalme .

Wherein is expressely set downe , what his happinesse was :

Wherein it was considered :

And what must be the happinesse of any , if hee would have it true , viz. It is God , and the light of his countenance , which is of more comfort than all other : and which he that injoyeth may lie downe in securitie , and possesse his soule in peace .

Now here are all those foure Points , either directly , or covertly , which I propounded to treate of .

First , wee have the generall desire of all men , after good , after happinesse : Many say , and it may be extended to all , universally , and so we shall conceive the Point thus .

All men doe universally and naturally , The first Doctrine . desire that good , that will make a man happie : it is the desire of all men .

But then wherein doth this happinesse consist ?

I confesse now here is but little for my negative point ( that it doth not consist in worldly things ) directly : But take the consequent , Thou hast put more joy into my heart , then when their corne and wine increased , Verse the 7. and take the Tacite preterition ; The Psalmist lookes a squint on all worldly things , passeth them by , mentions them not , but turnes himselfe directly to God , as the onely place of happinesse : And therein we may see ( though tacitly ) the Negative Point ; which is ,

The second Doctrine . That the happinesse of a man doth not consist in any , or all , of the worldly things .

But then here is the third Point directly : the positive and the affirmative part , viz. wherein our happinesse doth consist , The third Doctrine . even in the favour of God , Lord lift up the light of thy countenance upon us , &c.

And here is the fourth and last part couched too ( especially ▪ if we compare the former part of the Psalme ) and that is

The fourth Doctrine . The way to attaine true happinesse , is by knowing , and serving , and fearing God , according to the true Religion .

Which is the summe of the instruction which the Psalmist gives to his opposites in the Verses before the Text : for that very end and purpose , to make them owners of true happinesse .

I am now to beginne with the first , viz. That it is a generall desire of all men to attaine to that good , which will make them truely happy .

1. Take the Explication of the Proposition .

There be but two things , that I shall propound to my selfe to open : and the former of them I shall doe briefely ; because I have had occasion sometimes , to treate upon that argument , in an other portion of Scripture , and therefore I will but remember that briefly .

1. What is happinesse ? or what is that good that will make a man happy ?

2. How doe all men generally , and universally desire this ?

1. Observe the definition of it , which is first propounded , I will give a briefe circumscription of happinesse ; or that good that will make a man happy . It is in a word , to speake ( properly , and not curiously ) that excellent estate of a reasonable nature wherein it possesseth & injoyeth that good which it is capable of , and can reasonably desire , with Satisfaction , and security .

2. Take the explication of it in these particulars which I shall generally adumbrate , wherein doth lie ( as I conceive ) the nature of this happinesse .

There be divers particulars in it , Generally . the which I will but touch .

1. I call it first a state , A state . not as the Schooles doe an act , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is meerely to fasten it in one act , & the act of one act : a man may be then happie while he is not active : while hee is a sleepe ; a godly man is in the state of happinesse , and doth not lose the denomination of it . And who ever doth well consider it ( as some of the best Divines doe ) will acknowledge the acceptation of happinesse to be as true and substantiall that way : It is a state .

A state of a reasonable nature . 2. It is a state of a reasonable nature : Though every creature hath a perfection which it doth breath after : and hath a naturall inclination to , which if it possesse , and injoy , it is in a state of perfection , yet the injoying of such a state , hath not the name of happinesse : onely in a reasonable nature it hath the name , which when it injoyes its perfection , it is denominated happie : the bruite creature when it hath its perfection , is not called happie . Therefore I say it is the state of a reasonable nature .

An excellent estate . 3. It is an excellent state of a reasonable nature . There be two opposite states and conditions .

1. There is a state of misery : 2. And there is a state of happinesse .

1. And in opposition to the state of misery ; I call this an excellent or desireable , or perfect estate ( not to stand on words ) to note the difference betweene this , and the contrarie state .

2. More particularly there be two maine things further to be explicated : and I will give but a briefe touch of them , because , as I have said before , I have had occasion formerly to treat of this argument . There be two things required towards the making up of this happinesse ; there is a double part of it .

1. There is an objective happinesse : 2. There is a formall happinesse .

To the making up of happinesse there is required .

An objective happinesse , A formall happinesse .

The first inquiry will be concerning the objective happinesse ; that good ; the fruition of which will make a man happy .

And the second inquiry will be of the formall : what kinde of possession of such a good doth really , and compleatly make a man happie .

And indeed happinesse cannot be perfect without these .

The good , though it have some foundation of happinesse in it , yet there must be some conjunction of our soules with it , it is the conjunction of some good , in which wee are interessed , that makes up happinesse : good obtained that makes happy .

Now briefely for that good : The characters of that good that makes us happie . A convenient good . The characters of that good ( what ever it be ) that must make happy are these .

1. It must be a good convenient , sutable to our nature ; which our nature is capable of , for other wise the perfection of a Tree or a Horse , or any other creature doth not make a man happy : it is not to have the perfection of anothers thing , but his owne ; it must be proper and sutable unto his nature , it must be convenient .

2. It must be an excellent good , An excellent good . a good that hath some excellencie in it , some worth : ( for happinesse is the most highest , and perfect estate ) and in a word , it must be some thing that is better than a mans owne selfe , it must have more than a mans owne bottome . For as we use to say , You cannot guild gold with dirt : lay dirt on gold , and it doth not perfect it , or advance it : and so in this case , to adde any thing to a man , which is inferiour to a man , ( heape up never so much of it ) you doe not perfect a man , but rather defile him . It must therefore be excellent .

A sufficient good . 3. It must be a sufficient good : A man must have a sufficiency ; not onely a sip , or a taste , but a full draught : Though gold be the best , yet a little scrapings of gold doe not make a man rich . There must be a competent proportion , it must be sufficient .

A permanent good . 4. It must be a permanent good , that which hath some durable substance . For if it be washy , if it doth vanish away , if it be of no abiding , nor of any continuance , it is impossible it should concurre towards our happinesse , or compleate our happinesse much lesse . It is the permanencie that sets the greatest price , and hath the greatest influence in the compleating of our happinesse : it must be permanent .

But now for the obtaining of this good , which is the second part , viz.

This happinesse must be made ours . 2. The formall happinesse : How must it be had , it must be made ours , it must be in conjunction with us , or else it will not be our happinesse , though it hath all these conditions .

There be foure things herein likewise , every one having their waight , and use . I will but mention them ; and I confesse I shall but distinguish them popularly , not Scholastically .

1. By possession . Possession : A man must have a possession of this good ; hee must have this good , be master of this good ; this good it must be ours .

2. By Agnition . Agnition , or knowledge , that hee hath this possession . Non est beatus , esse qui se non putat . He that hath the possession of never so great a good , yet if he do not think , or count himself happy in it ; it doth not make him happie : In a good sense it is very true , and therefore we must know it , that we have possession .

3. By estimation . Estimation of that good : For if a man should have never so great a good in possession ; and know hee had the possession of it ; yet if he have no affection to it , no estimation of it ; his heart will never be at rest , which is the maine thing in happinesse ; viz , to give a man satisfaction .

4. By fruition . Fruition , and injoying . When a man injoyeth that good that hee possesseth and knoweth , and esteemeth of , therein chiefely consists the happinesse of happinesse : viz. The fruition , the delicious taste of that good ; that excellent good that a man possesseth .

Now there be some particulars in that , The de●rees of which are . that doe concurre to ma●e it up .

There be these degrees of fruition .

1. Delectation : Delight in it , by which eternall life , and eternall happinesse is oftentimes expressed ; Delectation . as Enter thou into thy masters joy , &c. There are rivers of pleasure at thy right hand for ever more . There is sweetnesse in it , that pleasure and delight which the soule findes , and that is one part of fruition .

Contentation . 2. Contentation , a quietnesse of the soule : which doth chiefely depend , and principally upon the sufficiency of the good : that a man is not to seeke , but is at the center , is at rest : that he can say , Soule take thine ease , my heart and spirit are calmed , and quieted ; all troublesome thoughts and feares , and doubts are off , and I am fully contented . There is not onely delight but such a fulnesse of delight as giveth content .

3. To make up a full fruition , there is another thing required ; Security . and that is security . For if a man had full delight , and full content in a thing ; yet if a man have no security ; but that , that state may be altered , may be changed , to day a happy man , and to morrow all at peeces , he cannot be happy . There must be something to secure the soule , and to warrant it , and so there must be an apprehension of the perpetuitie of that estate : that it is firme , and a man neede not feare the losse of it . Where these things meet there cannot be thought any thing more in substance to make up the formall fruition of happinesse ; and where all these doe meete , there is a reall happinesse .

Thus of the Definition of happinesse .

2. It will not be amisse to premise something concerning the distribution or division of happinesse . The distribution of happinesse .

1. There is a division , partly in regard of the subject of happinesse ,

2. And partly in regard of the kindes and degrees of happinesse .

1. In regard of the subject ;

In regard of th● subject .

A reasonable nature . And so there is , A happines of God .

the subject is a reasonable nature . Now , as there be divers sorts of reasonable natures ; so there are divers sorts of happinesse .

1. There is a happinesse of God . An increate happinesse , an infinite , and transcendent happinesse , God blessed for ever more . The Scripture attributes that to him , which is nothing else , but the fruition of himselfe , his delighting in himselfe , himselfe is his owne happinesse . That we have not to deale with all ; it is out of the reach of our understanding and the compasse of our Point .

2. There are reasonable natures , which are creatures , that are capable of h●ppinesse , and wherein this happinesse is to be found .

There is a happinesse of the Angels . Men.

1. There is a happinesse of the Angels , Of the Angels . those blessed Angels , that stand in the grace and favour of God . They have a greater happinesse than man can have here ; a more excellent happinesse farre beyond what we are capable of here , though we shall come to injoy it hereafter .

Of men . 2. There is the happinesse of a man , which is the principall thing wee have to doe with here .

Towards the capabilitie of a mans happines there doth concurre . And towards the capability of a mans happinesse ( to expresse it in the generall ) there be divers things concurring .

There be some things , 1. Internall : 2. And some things externall towards a mans happinesse .

Something Internall . A right constitution both of soule and body . 1. There be something internall and fundamentall towards happinesse . And they are a right constitution both of soule and body : which must concurre ( at least ) to make up compleate happinesse : and so farre as they are defective , there will be some defects in our happinesse .

1. Plenitude of understanding .

2. Rectitude of will .

1. The soule must be in a right frame , both for fulnesse , and clearenesse of understanding , and for firmenesse , and strength of a right willing of that , which wee ought to will , according to truth of Reason and Religion , and the rule of Faith . For if a man had all the other happinesse in the world , and yet wanted this ; To him that is polluted , all things are polluted ; if a mans spirit be out of frame , if he understands not the excellencie of things , or the worth of them , or affects them not according to that ; that will poyson , and intercept all happinesse , though hee had all the good in the world .

2. There must be a concomitancy of soule and body . A concomitancie both of soule and body . Because the soule is but a tenant here in the body in which it dwells ; and there must be a great deale of harmony , and coresponcie betweene these two , Iagenium malè habitat ; if the soule be as an ill tenant , and dwells in a sickly and crazie body , that will be some interruption , and some impediment to compleate happinesse ; for the internall and fundamentall ground of happinesse , that which hath beene anciently expressed , Mens sana in corpore sano , a right minde in a compleate body , is fundamentally towards compleate happinesse .

2. There is something externally , Some thing externall . and that is Partly instrumentall : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Partly complementall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

1. Instrumentall to happinesse is a sufficiencie ,

Instrumentall .

A sufficiencie of outward things

and a convenient proportion of all outward things : some proportion of outward things I say ; for a man is made of body as well as of spirit , and therefore needeth outward things , without which there cannot be a compleate happinesse .

2. Which is the maine of all , Complementall . his externall relation that he hath to God , and the operation according to this : and this I call complementall . The right use of soule , that is intellectuall , is regular in the affections ; the acting according to that rectitude makes up complementall happinesse .

For there are three words in the Greeke for happinesse .

The first is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which implies a necessarie supply of outward things , a well being in regard of the outward estate .

The second word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which implies to be in the favour of God , and to have a good aspect from God .

The third word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which implies a well doing , or a right acting according to the excellencie of nature , both towards God , and other things : therein is the consummating , or the compleating of humane happinesse .

But now this being premised in generall ; let me adde the other distinction .

As there is a difference , or distinction of happinesse in regard of the subject ; things capable of happinesse , God , and the reasonable creature , Angels , and men .

There is a difference of happinesse in regard of their kinds . 2. Distinction . There is a difference of happinesse in regard of the kindes and degrees of happinesse ; I will give that but in a word .

There is 1. A false happinesse Deficient . 2. A true happinesse Sufficient . 3. A compleate happinesse Perficient .

There is a false happinesse , that is not true .

And there is a true happinesse which is not compleate .

And then there is a compleat happinesse , that is both true and compleate .

And all these are so , according to the foundation of that good thing , upon which they are made , or built .

1. It is a false happinesse , There is a false happinesse . which is built upon any inferiour good , without God , as in the next Point we shall shew ; That not any creature , nor all the creatures in the world together ; even a full fruition of them , without the fruition of God , with them , and in them , and above them , it makes but a defective , and a false happinesse ; that is not worth the name of happinesse . Although a man may call it in some respect a happinesse , as a man may be said to be happy in this respect , because he hath a sound body , and minde ; in that respect it may be used . But such a kinde of hapinesse as that , comes farre short of the name of true happinesse , it is a false , that is the first .

2. There is a happinesse true , There is a true happinesse but not compleate . but not compleate , and that is , when a man is in conjunction with God , that a man doth injoy God ( who is the chiefe good , and the greatest good of all others ) though hee hath nothing else in the world : may though there were nothing but sicknesse , and trouble , and all the miseries in regard of the outward respect , yet God is so soveraigne a good , that hee that is Gods , hee that is in relation to God , that God ownes him for his owne ; so that he is in the favour of God ; in this respect ( I say ) in that hee possesseth God , and injoyeth God ( which alone makes him happie ) he is truly happy , though not absolutely ; it is true , though not compleate happinesse .

There is a compleate happinesse . 3. There is a compleate happinesse , which is a concurrence of all ; where there is the injoying of God : and all other things , that are any way in relation unto happinesse , either to an instrumentall , or compleate happinesse , all meete and concurre together .

Now the former of those happinesses , is the happinesse of the worldlings : who can reach no higher , it is but an imaginary and a false happinesse , it being without God ; but ( as I said ) the worldling can reach no higher , being without God in the world , and so without true happinesse .

The second is the happinesse of a godly man in this life ; they may perhaps be exceedingly shortned , and straightned in respect of all worldly things more than the wicked , and so more miserable than other men in that respect . But yet , God they have , who is that rich good , and invaluable good , which is above all other , they have the favour of God , and therefore they are truely happy , though not compleately .

But then the third , that is the happinesse of heaven ; where there shall be no misery , nor the reliques of misery , but a full compleatnesse both of body and soule , in those relations they have to God , and all other things by a redundancie as it were , the principall and the essentiall thing still being in God , which shall be more excellent than any thing we have here ; but that is that which we looke for , though God is the chiefe , yet all the rest is added , and the least accidentarie is without defect , there shall be no defect at all in any things .

Thus of the first thing in the Proposition , what happinesse is : The second inquirie followes :

2. How all men may be said to desire happinesse . How all men may be said to desire happinesse .

I expresse it briefely thus . If you desire an answer to the question , according to the moralitie of it , I shall give the answer in two circumstances .

Men doe desire happinesse .

1. Morally 1. Ignorantly . Morally . 2. Inconstantly .

1. They desire it ignorantly : They would have it , but they doe grope for it . Ignorantly . They are altogether naturally ignorant , even of that which their owne propension , and weight of nature carries them to ; they seeke as the Sodomites , Lots doore in the darke . They make towards happinesse , but as in a mist in a Wildernesse , in a labyrinth , they goe in and out , they follow happinesse , and desire it very ignorantly .

2. Very inconstantly . Sometimes in one thing , Inconstantly . and sometimes in another thing , child-like . As a child that followes a bird , the bird , if it perceive the child , perhaps may play with it , , and sit neere it , and then hop away a little , and a little , but at the last away it goeth . And so we shall find it is in the prosecution of happinesse among men . Many desire it , but it is wonderous staggeringly , and inconstantly , even like drunken men , in and out ; sometimes they think this will make them happy ; & then all might and maine goeth for that : and sometimes again an other thing takes off the fancy , and then all for it ; and anone they are taken off from that , and then another thing , they are weary of that too : there is no satisfaction , alway craving , and from one to another , never still , and so very inconstantly . So that as they do it very ignorantly : so likewise inconstantly . And so you have the morall answer .

Naturally . 2. All men naturally desire happinesse ; and that is my Point . And so it comprehends two things , which I will briefly open , and so come to the profe of the Point .

1. They desire it naturally , and so universally . And because they desire it naturally , they doe desire it universally .

It is not the desire of one , or two , or a good pretty part of men , but all universally ▪ all men desire it , good and bad , wicked and godly , howsoever they misse in the particular ; yet generally all men desire happinesse . And therefore that which a Father long ago observed upon an occasion of the act of a jester , that came upon the Stage to make the people sport with tricks ; he told them that hee would undertake to tell unto every one that was there present , men and women their thoughts , and what every one of them desired . There was great expectation still what he would say : at last he tells them , vili vultis emere , & care vendere . i. e. You all desire to buy cheape , and sell deare . But saith Augustine , if this man had told them , you all would be happy , hee should have spoken more truely , for that is not true in some respect : good men and honest men are not greedy to make bargaines for advantage alwayes . But yet if he had said you all doe desire to be happy , hee had spoken without all exception . None would have denyed it , or gaine said it ; but every one would be a happy man .

And this will appeare to be true , if you take but two or three distinctions .

1. Take a distinction in regard of the thing happinesse , Consideration of happinesse . the thing that I affirme to be universally desired .

2. Take a distinction of desire .

3. Take a distinction of men .

Take it with these considerations ▪ and you will finde it to be an infallible truth .

1. Make a distinction of happinesse , which I expresse thus : Happinesse may be considered Either in generall , to be happy . Or in particular , to be happy this or that way .

Generall . Particular . All men desire in generall to be happy ; but all men doe not desire in particular to be happy , this or that way : That is , they doe not agree in this , that this or that is happinesse . But here is an infinite difference , quot bomines , tot sententiae : men are divided in the particular , wherein they do place their happinesse ; And yet they that are divided in the branches are united in the roote , and all doe agree , and conspire together in this ( even those that are at the greatest oddes ) that they doe make towards happinesse . That man that rejoyceth like a Gyant to runne the wayes of God : He doth it out of the desire of happinesse ; but placed in that which the worldly man thinkes to bee no happinesse , viz. in the favour of God , and obedience to his Commandements , and the getting of everlasting life ; and therefore he makes haste that way . And a man that runnes the quite contrary way , head-long and post to hell , he cannot tell how to be speedy enough , in the prosecution of evill courses , yet that man doth it out of a desire , to come to happinesse , but onely he misplaceth his happinesse in the wrong thing , and is out of the way to it . So , that is the first thing , all men in generall desire happinesse , though in the particular they agree not .

2. Make a distinction of desire , or appetite ; Interpretation of appetite . and it is double .

1. There is an illicite appetite . 2. There is an innate appetite .

Concerning the first , Illicite . whether a man doth desire illicitly , that is , whether a man doth by a firme and actuall desire , desire to come to happinesse , I will affirme nothing .

But of the latter it is true , Innate . for without all question , there is an innate appetite : there is a naturall desire of the soule of happinesse . As the stone doth weigh downeward towards the center , which is the place of its rest : even so the soule of a man weigheth , and presseth towards the center of rest , towards that place , what ever it be ; towards that thing in the fruition of which it may be at rest : there is ( I say ) a naturall pondus or weight of the soule that way , whether it be illicite , I say nothing , and yet that may something appeare by the third ; which is ,

A distinction of men : Condition of men . there be divers sorts of men , yet I will not meddle with any thing now , but give one division .

1. There be wise men . 2. There be weaker men .

Men that are wise , and men that are weake .

Now their desire of happinesse is different , according to the different rankes of men in that respect .

Weak men . Weaker men that have but weake intellectuals , & weake understandings , it may be that they live like beggers all their life , and have no habitation of their owne , but doe rove up and downe the countrey ; they make not any marke or designe of their lives ; set up no scope that they shoot at , and doe not levell their actions to come to that scope ; weake men , it may be , doe not so actually make some designe , at which they aime . But now wise men make some end , Wise men . set up happinesse as their worke , and so do levell all their actions to meete there : the more strength of wisedome and understanding is in a man , the more actually , and strongly he doth it . It is for a wise man to have a scope , a marke to aime and drive at : and he is a weake man that doth not make some designe , propound some marke ( wherein he thinkes probable to attaine to happinesse ) and presse towards it .

And now with this difference , and being thus opened , it is a cleare truth , that there is a natural desire in all men towards happinesse : and that universall good , and this naturalnesse sheweth the universality .

Necessarily . 2. They desire it necessarily . There is a necessary desire , as those that are the great patrons of the liberty of the will acknowledge ; they that doe maintaine that man hath an absolute freedome of will ; yet all of them doe agree , that this freedome is not expresse concerning happinesse : a man is not free whether he will will happinesse or not , but his will is actuated , and determinated that way , he cannot but desire it whether hee will or no ( I say ) he cannot but will happinesse , There is a naturall instinct of God upon him , by which hee doth poize towards happinesse ; it is naturall , and therefore both universall in all , and necessarie , without discourse or reasoning , or choise and liberty , but out of necessity , as the greatest patrons of Libertinisme acknowledge .

Thus of the explication of the Point : Proofe .

2. The Probation , I shall adde but a word now for the proofe of it , because I conceive there is no necessitie of first 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

1. Scripture , Besides , Scripture . that which is here set downe , which I conceive may be inlarged . Many say , &c.

That is , as I conceive , all men : There be many places of Scripture that runne upon this string , and are built on this foundation : All the arguments that God useth to induce a man towards this , taken from our happinesse , doe argue that God would worke on the advantage of nature , and that there is a naturall desire of happinesse , and therefore hee propounds those things that will conduce to a mans happinesse , that should induce him . And thus therefore hee propounds the Law , chuse life or death ; and thus Christ propounds the Gospell . Blessed are the pure in heart . Hee useth an argument of blessednesse ; on this ground of nature , there is a desire of happinesse , he comes to worke , shewing the way how a man may come to that he desires , how he may compasse his owne desire .

Experience Of good . Bad. 2. Experience may confirme this unto us , I suppose that there is no man good , or bad ; that if the question were made , whether he would be happy , or no ; I conceive he could not chuse but say he would be happy .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the ground of it , briefly is :

Constitution in written . 1. Reason : It is a thing implanted in us by the constitution of nature : God made a man for an end , and for a happinesse , capable of happinesse : and therefore planted an instinct of nature in him , to carry him along , and poize him towards this happinesse .

2. Reason : Not blotted out by corruption : corruption hath not blotted this out : Though man be corrupted by the fall , and , is growne degenerate from the excellency of nature . Yea though in many other things , many principles are so beaten out , of particular goodnesse , and particular vertues , that a man hath lost the rudiments , and the lineaments of them ; which was in him at the first : yet this is so intrinsecall , and so innate in nature , so graven in it ; that even the fall hath not blotted it out : That even in corruption so long as there is a rationall creature , the nature of a reasonable creature is so , that of its owne will , it desires good ; it cannot but desire good , and that which is the conflux of all good , happinesse : even corruption itselfe doth retaine thus much of the reversion of the integrity of nature .

3. Reason : Left for stockes to graft Renovation . This is left for a stocke to graft Renovation on : it is for a very good end , as Nebuchadnezzars stumpe was , because God meant to restore him againe , so that although the tree were lopt downe , yet there was a stocke left , &c. So God hath left this to be a stocke to graft on ; If there were not this instinct of nature , that a man had a desire to happinesse , for God to conveigh the doctrine of happinesse , and give directions to attaine it , there were no ground worke , to worke upon a man to induce him to such things . For as a great man of this Kingdome sometimes said , I doe thinke there is a truth , and an elegancy in the observation ; God grafts the plant of grace upon the stocke of nature . If there were not a stocke of nature , so farre forth as a man is a reasonable creature , some generall principles and inclinations ; there were no dealing with a man towards his renovation : But this is left as a ground worke , for God to worke better things upon : We have some desire to happinesse , and therefore when God comes to direct him to happinesse , hee hath some thing to worke upon , something in nature to make him capable of it ; of understanding , imbracing , and closing with it . Not that hee hath an active power , but as it were , a capability , or capacity of it . And therefore as they that spinne , doe not spinne out all the whole thred , but leave some end , that they may adde to it another thred , So God having a purpose to doe good on man in his renovation , he did not altogether suffer the stocke of nature to be wholly rooted out , but left that as a hint , or roote to graft upon , to make him capable of happinesse the better .

Application . Now briefly to come to the application of this point . There are but two things which in generall I shall inferre from hence .

Something by way of instruction ;

And something by way of exhortation .

Instruction By way of instruction , there be divers particulars I might recommend unto you .

The congruity of beginning with his . 1. Congruity of beginning with this . You see here the reason , and a good account given , why I placed this thing in the first entrance , in the treaty of Divinity , placing the argument of happinesse first . It is the scope of all things , that are to be taught and learned . Wherefore doe we learne or teach , but to bring men to happinesse ? And therefore as it is in shooting , it is necessary that a man should see the marke that he shootes at that so he may levell at , that marke ; So in treating of Divine knowledge , as they say of all practicall arts , the naturall method is to beginne at the end , to set downe the end whether all things tend , that a man shoote not at Rovers : So this gives my account , and the reason why I thus placed this point here . It might be inquired in the beginning what should be the upshot of all that a man learnes , or heares : All must bee such things as doe conduce towards our happinesse , and he must gather it peece by peece , to make up his happinesse , seeing it is that which we all desire .

2. We see here the excellency of Divinity , The excellency of Divinity . above all other Arts and Professions in the world . It doth meete with our desire : and not onely meete with our desire , but it supplies our defects .

1. It meetes with our desire . It meetes with our desires .

However men may count it a strange doctrine , to be acquainted with the things of Divinity , of God , and of Religion , and of his owne end : and therefore looke asquint upon it , and regard it not . But whoever well considers of it , he shall find divinity to be the neerest of kinne to him ; to the most inward propension of the soule , it comes to instruct him in that , whereunto himselfe hath a n●tur●ll impetus and pondus . To weigh him .

2. Supplies our defects . Supplyes our defects . We have a desire of happinesse , but we all mistake the true way unto it ; now here is the excellency of Divinity , that it teacheth this unto a man faithfully and truely : and therefore infinitely to be advanced above all other professions in the world . All Philosophy , or matter of learning , or other trades , is that by which a man makes up a temporall living , and comes farre short of Divinity . That is the great art , and the Queene of Arts , and Sciences . That teacheth a man the great things of all , viz. The way to come to his desire , to happinesse , without which all other arts are but lost labour , a man wants the maine , we see here the excellencie of Divinitie , though it doth not teach a man to make shooes , or cloathes , or houses , to get a living ; yet it teacheth a man a better thing , it teacheth a man how to come to his desire , it teacheth a man how to walke in that way that doth bring to everlasting life , and that which will bring true happinesse to the soule .

The mercy of God to the Church 3. Take notice here of the great mercy of God , both towards the Church in generall , and this place in particular . If Divinitie be the most excellent Profession and Science in the world , in so much that all must stoope and vaile to that , in comparison of the infinite excellencie that is in it , and the good that it brings ; than how much cause have wee to blesse God , that we are so happy , as to live in a Church , wherein we are taught the Doctrine of Divinitie , and where God will take it upon himselfe to be our Schoolemaster , a poore trade , and yet such a one , as God will undertake to present himselfe personally in , to undertake to instruct and teach us , and wee must all goe to Schoole to him , to learne the way to that we all desire , viz. to happinesse .

And so in particular those that live in this place , that injoy those meanes , To us of this place . that injoy those continuall directions , that guide a man in the way to happinesse , which is not the happinesse of all that beare the n●me of a Church . Wee have therefore a more especiall cause for to blesse God .

4. Hence take notice of the misery of man , Misery of man . and the infinite depravation of our nature . That whereas we all desire happinesse in generall , and that truely and naturally , by a naturall pondus , and weight , that carries us to it : Though we would have good and happinesse , yet for the true good , and the true happinesse , here appeares our misery .

1. Wee know it not , Wee know it not . wee are altogether in the darke , ignorant , we know not that , which we long after : wee long , and long in a blind manner , and know not what we would have ; It is a miserable case to thinke , that a man should have a perpetuall desire of that , which hee hath no knowledge of : God indued him with knowledge at the first , in the state of innocencie . But now in the state of our fall and corruption , wee have lost that knowledge , and this is our misery , herein it lies , we know not happinesse , we know not what wee would have , and what we desire .

We seeke it not . 2. Wee doe not onely not know , but wee seeke not for it ; about an imaginary happinesse , a false happinesse , many bestow a great deale of paines ; but for the right happinesse , in the right way to it , men seeke it not , regard it not , but slight it .

We like it not . 3. Nay , even when God brings it home to our doores , we like it not , any happinesse will please us better , though wee have a naturall desire towards happinesse , yet glasse will please us better than pearles , counterfeit happinesse better than substantiall . The devill can cheate us with a painted happinesse , and wee goe away as well pleased , as a child with a rattle ; and throw away our jewels for it , as a child , leave our bread and butter to play with a rattle . A miserable case , that even in that thing we doe all so naturally desire and long to have , wee are so ignorant that wee know it not ; so negligent that wee seeke not after it ; nay , and when wee come to know it , wee are ready to startle at it , and mistake it : rather ch●se any counterfeit thing ; any thing is welcommer to us than the true .

The possibilitie and way of cure . 4. Wee see here for our instruction , that there is a possibility , and the way of that possibitie , how God may recover a man out of his relapsed condition , and that in an irresistable and invincible way , and yet without the violation of a mans will , which is a great question , and much disputed ; Men are very nice , and afraid to ascribe too much to the power of grace : but will rather say that God may be defeated and frustrated , nay , resisted , when hee hath a purpose to convert a man , they will rather impute impotencie to God , that God may be defeated , then that he can worke irresistibly , because they are afraid they should violate the will of man , they are so daintie of that , I charge you awake her not , give her what she pleaseth , &c. they will rather speake blasphemy concerning God , than take mans nothing from him ; but now the consideration of those two Points , will helpe to take off that difficulty ; God can invincibly turne the will , and yet easily , without any violation of the will . He can invincibly , when hee comes so home , and so close , grafting of divine revelations , on the stocke of nature ; Now if he can bring it home so close , and say here is your happinesse , and I will set it out so cleare , as that you must either deny your nature , and forsake your happinesse , or else you must take this way , wherein I shew you is your happinesse ; Now this is a way to worke upon the will without violation , working on the inclination , and propension of it . And it is Gods will , and wisedome , and power alone , to bring it so home , to shew the light so cleare , and so neare before a man , that hee cannot refuse it , and yet when he doth it , he doth it irresistibly , and invincibly working so on the inclination of nature , upon our owne desires , that there is no violence to the will at all , he can strike in , and overcome it in a way of congruitie of our nature by vertue of our inclinations and desires .

Vse . 2. I shall adde now but a word for the Exhortation , Exhortation To Preachers . and to omit that of the Ministers , that they should labour , and endeavour to worke upon this ground worke of nature ; the desire of happinesse , and to make all things good , to shew the necessary conjunction of that they presse with mans happinesse ; that they may say the happinesse you doe desire cannot be attained without this way .

To the people . But I leave them , and for the People , I shall propound but these three or foure things .

1. Do we all desire happinesse . Then first , observe our inclination , Observe our inclination . let us all take notice of our inclinations , & follow them ; follow those inclinations of nature , and be true to them ; follow the genius of our nature ; & in this case it is a good rule of the Physitians , Naturam sequi , we should follow the inclinations of our nature , doe that which best shapes with nature ; follow the suggestion of nature and labour to improve it .

Acquire direction . 2. Acquire Direction , labour to get good directions ; that the course of nature may be guided the right way ; not to mistake the true way , though we runne naturally to happinesse , yet we will goe the wrong way , if wee have not a guide , and therefore begge them of God , and when God affords guides to helpe us this way , submit to them , and begge of God , that as he hath implanted in you a desire of happinesse , so that he would inlighten you , that you may not withstand your owne happinesse , and that he would guide you to this happinesse .

3. Fixe your resolutions , Fixe resolution . towards your happinesse . This is the thing we naturally desire , make an articulate act therefore , a firme , and strong act , in resolution , that you will steere the whole course of your life , for the attaining and getting of this . Hoc primum repete opus , &c. Let this be your designe , and your drift , I am resolved to make out for happinesse . God hath bestowed on me a desire of happinesse , and he hath revealed what that happinesse is : and therefore that shall be the scope of my life , it is my desire , and I will goe resolvedly , and ponder every steppe by steppe , to see how it conduceth to , or swerveth from my happinesse , if it swerve , I will abstaine from it , if it conduce , I will follow it , I am resolved .

4. Force the execution , Force execution . when wee are fixed and resolved , then force to the execution , keepe close to your desires , be true unto your purposes , and walke on constantly , not out and in ; my happinesse is my journies end , and I must goe to it . And as she said to a sonne of hers , a valiant Souldier , that came home from the warre lamed ; well said she , that lamenesse will make you remember vertue every steppe ; so let us all labour to remember vertue every step ; often have your eyes on the end of your journey , see whether you goe , and examine your selves , if the way be right or no , and if right , often rouze up your selves to the execution of your resolutions this way .

The second Sermon . SER. 2. PSALME IV. VI.

There be many that say , who will shew us any good ? Lord , lift up the light of thy countenance upon us .

WEE come now to the second thing , viz. Wherein doth happinesse lye , and consist . And our answer is twofold , 1. Negatively . 2. Affirmatively .

Doct. 2 Wee are to speake first of the negative , and that is , That not the quintesence of any nor the confluence of all created things , can make a man happly : Nothing without God can bring a man true , much lesse , Perfect happinesse . I say no created thing can make us happy ; that is the thing we are now upon , Explication .

And for the further explication of this Point ; there are some things to be considered . Proposition 1. Concerning the subject of the proposition . 2. Concerning the predicate :

Subject . The subject of this propositin , or this truth that I have now propounded , is contained in these two branches . 1. No created thing . 2. No created thing without God .

I expresse in it two other things , to make the point more full . Not any of those , nor all conjoyned . Not the quintessence of any nor the confluence of all , can make a man happy .

I shall but briefely touch this .

No created good . Not the quintessence of best . 1. There is no created thing of that excellency ( though we sucke out the very quintessence of it ) that can afford true happinesse .

There may bee two things that may bee thought upon , which ( if any could ) might doe it .

Accomplishment . 1. There is no accomplishment , not endowments .

2. No addittaments to those accomplishments .

There be two sorts of those accomplishments , that may be thought fit , or worthy to be named .

1. There bee some intrinsecall within a man .

2. There be some extrinsecall without a man .

1. Intrinsecall , or within a man , there are excellencies , and endowments of the mind , Intrinsecall of the mind . more excellent then those of the body . But none of those can give a mans heart , or soule , true happinesse . None ( I say ) even of those excellencies of the mind : Intellectuall . whether they be intellectuall vertues , as wisdome , understanding , and knowledge ; although they be in the greatest height , or highest Meridian , that possibly they can be exalted to , none of them can make a man truely happy .

No nor any morall vertues , Morall . as well as the intellectuall , they come farre shorter then the , other , ( I meddle not here with supernaturall vertues , infused by the spirit of God , for they come in for their share in happinesse , and make much towards it , as will appeare hereafter , but ) now I meddle with morall vertues , or excellencies which may adorne a civil man , one that stands within the bounds of nature : Although a man have never so much of these , though he hath the utmost excellency of them ; nay and though he have them all , yet they all come farre short of true happinesse , and so of making him truely happy .

2. And much lesse any excellencies , Extrinsecall of the body . or endowments of the body , can make a man happy , as health , strength , or beauty , or any other thing , which commend , and adorne the body , whatsoever the good of it be , or the price of it . It comes exceeding short of bringing the soule to happinesse ; they are as farre inferiour to the true happinesse , as the body is to the soule , and therefore , to passe from them , I say .

No extrinsecall , or outward accomplishments ; whatsoever they call them : whether the goods of fortune , Goods of Fortune . or otherwise ; of what ranke , and condition soever they be , the further still off from happinesse , and the more remote : for the neerer any thing comes to the soule , to the perfection of it , the neerer it is to happines : but the further off it is ( as the estate , & goods , or the clothes , and other ornaments ) the farther off still from happinesse . No endowments , No additaments . or accomplishments will doe it , whether they be intrinsecall , or extrinsecall .

2. Nay though we take in to Additaments , or Adjuments , which may be conceived , for the farther perfecting , and polishing of those . Which as they have a relation to the former , may be considered , as they were Either 1. Intrinsecally , 2. Or extrinsecally .

Intrinsecall 1. There be two intrinsecally , which may be as additaments , or adjuments for the perfecting of a man , and conducing towards happines .

1. There is one more properly belonging to the mind , and the mind takes some content in it , Honour . and especially in a generous person . viz. Honour . And yet all the honour in the world cannot doe it : though a man were never so honourable , or high , or had in reputation ( although it be of high price in noble mindes , and gives a great satisfaction to them ) yet there is no happinesse at all in it : It comes farre too short to make a man happy .

2. But then there is an other , which belongs more properly to the body , but yet may be extended in some sense unto the minde likewise , and that is pleasure : Pleasure . Some have placed happinesse in that , as some Philosophers , and the Stoicks , and some of them dogmatically too ; which yet is inferiour to honour , and therefore comes farre shorter of making a man happy . Extrinsecall .

2. There be two others extrinsecally , which may be supposed to make some additament , and may have some name in this busines , & belong partly to the one , and partly to the other .

viz. Riches , and Friends .

1. Not riches , nor estate , Riches . they cannot doe it : let the heape be never so great . Let there be never so great a spring of riches , it is not that can doe it .

2. I will but adde the second thing , Friends . and that is this ; No content , or compleate satisfaction in friends ; no relation that a man hath , in which , his naturall content doth much consist in ; as parents , or children , and others that are neare , and deare unto him ; nor any other of those friends , that may be more beneficiall , and have a greater influence in their good , as the favour of great ones , and the like , no friend or relation to a man , though that be a great sweetnes , as the Wiseman expresseth . Or as the Father expresseth it very well . Though a man drinke nothing but Ambrosia , or Nectar , all his life , and have no friend to partake of it , there would not be any sweetnesse unto him in it .

So I say , though it much sweeten the life , yet it cannot reach so farre ( although hee were never so blest in that kinde ) as to make him happy .

It is not any of these things will doe it ; neither the intrinsecall goods of the minde , nor the extrinsecall of the body ; it is not Pleasure to satisfie the body , nor honour to satisfie the minde ; nor any other thing to satisfie both ; neither estate , nor friends , none of these can give a man true happinesse .

2. But then there is an other branch , to make the point more full , viz. not all of these .

Not the quintessence of any of those fully , nor the confluence of many , Not the confluence of any . or all of them together can doe it .

1. It is not any of them alone can doe it ; for a man is a compound creature both of body and soule , and therefore those things which make it up must be for both : for suppose a man had a Beaver hat , and a gold hat-band , a satten dublet , and the like : yet if in the meane time hee goe bare-legg'd , this is farre from compleatenesse , because there is one thing wanting : so it will be in the matter of happinesse : It is not conceiveable that one alone should doe it ; to have the minde full , or the body full , to injoy but one peece , that cannot make a man happy . And therefore

2. I adde this in the second place , not the confluence of all together , though all were concentred together in one , and conspired together to make a man happy , yet they would come short . Though a man had wisedome , and vertue , and goods of body , as strength , and beauty , though he had all outward ornaments , though hee injoyed honour and pleasure at the full , and riches , and friends , nay , though he had all these meeting in one together , and concentred in one man , they come farre short of making a man happy , and he may be a miserable man ( though hee have all these ) in this Theologicall sense . Thus we see no created thing can doe it .

2. These things without God cannot doe it . These things considered without God cannot doe it . For there is a great deale of difference betweene those as they stand in relation to God , and in conjunction with him , and as they are without him , and stand upon their owne bottome , and in their owne strength , and excellencie . With God they may make accession .

1. With God it is true , these things may make some accession to happinesse , they may adorne and beautifie happinesse , and have some part and place in happinesse in an inferiour kinde ; they are in themselves , and in their kinde good , and they are the gifts of God , and those that hee bestoweth on man for this purpose , to inch out , and helpe out their happinesse in some kinde , or other ; as Augustin distinguisheth very well : there be Bona Throni , & bona Scabelli ; goods of the Throne of happinesse , which is God and Christ : and goods of the Footstoole , as those inferiour things : It is true , the throne of a godly mans happinesse is in heaven ; but yet the Footestoole may be upon earth . For a man being a compound creature , is not a meere simple separated spirit : but hee hath a body likewise , and therefore those outward and lower things may some way be conducible towards his outward happinesse , and be in an inferiour degree of this happinesse : especially when they doe not derogate or diminish from the other : when they make no wall of separation betweene God , and the soule ; but are in a conjunction with God , and proceede out of Gods favour and love towards us ; and that for our good ; and so farre they may make an accession to happinesse : as it is with ciphers , put a thousand of them and they make no number , but put the least figure before them , and they make up a great number . So all those worldly things , are but ciphers without God ; but if they stand in conjunction with God , they may make some accession to happinesse , and be subservient to it .

2. Without God they cannot doe it , Without God they cannot doe it . they can neither give the reall , nor the royall happinesse . It is impossible without God they should doe it .

Though there may be an imagination of happinesse in those men , May breed imagination of happinesse . who are the owners of them : they may fill themselves with dreames and fancies , as though they were in a happy estate , and condition , Cannot give possession of it . The royall or reall happinesse . because of the possession of them . But if we consider , either the royall happinesse , or the reall happinesse , that which is truely worthy to be accounted so , that they cannot be . And that leades mee to the second branch , viz. the predicate , or the thing affirmed , which is ,

2. That all created things without God , The predicate . The secreated things cannot give possession of happinesse either . none of them all alone , or all of them together , can bring a man perfect or true happinesse .

Now there may be a double degree of happinesse propounded ; 1. A Supernaturall happinesse . 2. A Naturall happinesse .

1. The naturall happinesse is , Natuall or when a man is all well in the naturall man , which a man may be capable of as he is a man .

2. The Supernaturall happinesse is , Supernaturall . that which cannot be attained without some supernaturall qualifications , and the whole essence of it must be supernaturall .

Now all these earthly created things cannot put us in possession of either of these , neither put a man in a possession of a naturall , much lesse of a supernaturall happinesse .

Perfect . Or rather to expresse it otherwise , there is 1. A Perfect happinesse , or a royall happinesse . True . 2. A True happinesse , or a reall happinesse , though it be not absolute , and perfect .

A godly man , that injoyes communion with God , even in this life , in the midst of all other wants , and miseries ; hee hath a supernaturall , or superexcellent good , which makes him really happy , though hee doe want many things to the perfecting , and compleatenesse of happinesse . There may be teares in the eyes , and sorrow in the heart here : which perfect happinesse wipes off , which is hereafter : then all these teares shall be wiped away , and this sorrow shall be turned into joy , and all defects supplied .

Now I affirme , that all these created good things , one of them , or all of them , are so farre from bringing a man to compleate happinesse , where there is no want , that is ; Omnibus numeris absoluta . They are so farre , I say , from that , that they are not worth the name of true happinesse , or so much as to give rest and satisfaction to the soule , neither in full measure , nor so farre as to denominate happinesse . Thus of the explication .

2. Proofe . I come to the Probation and demonstration of this Point . It may be proved Both for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of it . and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of it .

Both that it is so , and then the ground , and reason , whence it comes to be so .

1. For the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of it , that it is so , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that it is an undoubted , and infallible truth of God , that reason must of necessitie yeeld and subscribe unto it . It will appeare by that which is the demonstration of all , viz.

Both 1. By Scripture . 2. By experience .

1. By Scripture ; Scripture . I shall forbeare many places at present , because I shall have occasion to doe it hereafter , when I come to handle the other Point . For all these places , that prove our happinesse to be in God alone , and that there is no other way unto it , they all prove this Point . I shall select some few for present .

To mention that first , wherein this argument is treated in . It is the same with this wherein happinesse is seated . Mat. 5. at the beginning ; our Saviour there in this Sermon upon the Mount , purposely treats of happinesse , and blessednesse : Hee sets the crowne of blessednesse or happinesse on the head of many things . As , Blessed are those that are poore in Spirit ; Blessed are those that mourne ; Blessed are the meeke , &c. But among all those hee mentions there , he mentions none of those created good things wherein a man might suppose they should be : There is not , Blessed is the rich man , or Blessed is the honourable man ; or the wiseman , or he that injoyes the goods of beauty , or riches , or strength of body , and the like . None of those things mentioned . But all these things that are mentioned there are spirituall , and heavenly graces , that put a man into fellowship , and communion with God .

The second Scripture is that in Psal. 34.12 . where the Psalmist is in a way of direction . Come to me my children , & I wil instruct you in the way to happinesse ; who is he that desires to see good ; to live long , and see good dayes ; to see happinesse , and to come to happines . Where he mentions none of those things , as I named before : but the same that our Saviour seemes to expresse , and hee excludes other things . Hee directs to spirituall wayes , and spirituall meanes for the accomplishment of happinesse ; but for earthly things , hee doth not so much as once name them . And then againe , Psal. 73. about the beginning , there is a full proofe of it , in the whole beginning ; there the Prophet reckons up the propriety , and the happinesse of wicked men : and expresseth it so much the fuller , because the glister of these worldly things had dazled the eyes of the Psalmist , and they had almost made his feete to stippe ; Ver. 2. He was so taken with the flare of earthly things , and the prosperous state of men in worldly things , that hee began to blesse in his heart , and thinke well of those that injoyed them , and to repine at his owne estate : and thus hee was carried away till God brought him into the Sanctuary . Verse 18. There hee found that all those that had them were not happy ; but those that had them were set in slippery places . There was no soliditie of happinesse , that could be gathered out of those things ; when God brought him into the sanctuary , then hee learned there , that there was no true happinesse in all these earthly things .

And so Psal. 144. the last verse , The Psalmist there in the beginning of the Verse , seemed to looke this way , as though there were happinesse in these created things : Happy are the people that are in such a case : the people that flourish in prosperity , as in the foregoing Verses : and so farre indeede , as they are conjoyned with God , there is something of happinesse in them : But lest any should mistake the Prophet ; he corrects himselfe againe , and saith ( as if hee did unsay what he he had said ) Happy are the people who have God for their Lord : They are happy men whose God is the Lord , that is the right of it ; it is not these things wherein true happinesse lies , though they may be subservient to it , and something conducible to happinesse , yet our happinesse doth lie in our conjunction with God .

And therefore the Prophet , Ier. 9.23 . giveth a caution . Let not the Wiseman glory in his wisedome , nor the strong man in his strength , nor the rich man glory in his riches ; none of these things can make a man happy ; these are not the things that a man can delight in , or boast of ; there must be other things that must make up this happinesse , or else we shall come short of it .

And so in , 1 Tim. 6.17 . See what the Apostle saith , concerning one thing , which hath the greatest shew and splendor , viz. Riches . Charge them that are rich in this world , that they be not high minded , and that they trust not in their uncertaine riches . That they doe not build a conceited happinesse in , or upon them ; and thinke they are in a good estate by reason of them ; the Apostle doth it with authoritie , and efficacie , and hee would have it laid home to them , because men are exceeding apt to cozen themselves , in such things .

And to give something as the Reason of it : Looke Hoseah 1.21.22 . Alas , all these things and the goodnesse of them ( so farre as they may conduce in an inferiour ranke for our good ) depend upon God , as God by the Prophet there saith . In that day , saith the Lord , I will heare the heavens , and they shall heare the earth , and the earth shall heare the corne and wine , and the oyle , &c. The first linke of the chaine is tyed to the Throne of God , I will heare , saith the Lord , the earth , and the earth shall heare the corne , &c. All the influence there he tyes to God , all comes from him , and depends upon him . Experience

2. By Experience ; All the experience in the world makes this certainely true , and evident , especially to those that have found the experiment , and to others likewise , if they will trust to experience , and not ( like fooles ) buy their owne wisedome , by their owne experience .

1. Take an extraordinary experiment ; Extraordinary of Salomon . the experiment of one may serve for all : viz. that of Salomon , who gives up his verdict , Vanity of vanityes , all is vanitie . &c. Eccles. 1.2 . I would desire every one to consider this well , there is no exception to be put in against the verdict ; but it will speake home to the point , and absolutely convince any one , that is a rationall man ,

A mans testimony may be elevated , or abased upon divers grounds ; but there is none can come here to make a slight , or diminish the authority of Salomon . He wanted not meanes to try ; for he had all these things , and could runne through them all , and taste , and picke out as it were all the excellencies of them : He was the richest King that ever was , he had the greatest plenty of gold , and all other things , that God had bestowed upon him : there wanted no meanes whatsoever , to make an experiment of any worldly thing , but he had it ; being a King , and a rich King . Neither wanted there any Wisedome , for if he had all other things , and wanted skill , it had beene nothing , he might have gone the wrong way to worke . But hee wanted not skill to make an experiment , although it had beene to draw fire out of flint ; as Alchymists can draw oyle out of iron , whereas ordinary people can draw little moisture out of it , being they want skill to fetch out the quintessence of it . But it cannot be said so of Salomon , he had meanes and wit to fetch out all the vertue in them ; and to sucke the quintessence out , to sift the things to the branne , as they say . But then againe , if a man had both meanes and wit to doe it , yet if he had not a minde to it , he could not doe it ; But it cannot be said so of him , for he had a minde to try ; Salomon set his heart to it , to try the nature of all the world , and worldly things ; to try what was in pleasure , and honour , and musicke , and singing , and all things that may give content to the heart of man . He had a minde to imploy his meanes , and wisedome this way , to try the experiment of all these worldly things , and yet after all this , he returnes this verdict ( as I said before ) vanity of vanities , all is vanity .

2. The ordinary experience of every one may confirme this same ; Ordinary experience of everyone Not onely in particular good things , wherein men promise to themselves happinesse : A man thinkes he should be happy , if he could but obtaine such an estate , or marry thus , and thus , &c. And ordinarily , this is our folly , that whatsoever a man is eagerly set upon that doth please him , while he is a suitor for it , he pleaseth himselfe with conceites and fancies , that if he were but master of such a thing , oh he should be a happy man . But who is he that hath not tryed the folly , and the emptinesse of this conceite ; how short it comes to satisfie the soule , and give it that fullnesse of content , which a man expected from it : Although a man were extreame fond , and sicke of desire for those things ; He findes no defect in the thing , for it may be it is really such as it did appeare , but yet meerely the defect in the creature is , that it satisfies not ; God would not have it so , neither were it good for us to be so ; namely , that wee should finde a fulnesse in the creature .

And not onely for the particulars doe we find it ; but also in the conjunction of all together . It was the saying of a great Emperor , that in his time had passed all the rankes , and states of every condition : He had beene meane and base , and yet grew to the greatest condition , to have the greatest Empire in the world , himselfe made this the wonderment of all , Omnia fui & nihil expedit : He had made tryall of all conditions , but yet could not find any happinesse , or any rest and satisfaction in any condition at all that he had : So doth ( or at least may ) every man finde this vanity in all things ; what ever seeme glorious in our eyes before we have them , yet when we have them , they send us away empty . There is no man , that hath had to deale in the world , but may come in , and give testimony to this truth .

Reason . 3 The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of all may appeare in a generall reason drawne from all these things , there is in all those created things , ( besides the intrinsecall nature of them , which I shall touch in the demonstration of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) an indifferency , that they are indifferent both to good and to bad : Now if a man be not good himselfe , it is impossible that any of these things should make him happy , a wicked man if he remaine such , he cannot but be in a miserable condition , a miserable man for all these things : Now these are indifferent , and as incident to the wicked as to the godly , God makes not these things any badge of his people , or any characters of difference , or pledges of his love and favour ; But deales them promiscuously to all , yea many times and most frequently , his people have the least share in them , his servants are low and base for these outward things , for those created excellencies , it may be they are not many wise , nor many noble , nor many rich , that may be rather a vexation ; but God bestowes graces on them . For all these outward things are very various : for the goods of the body , and much more for the estate , is common to all , nay sometimes God bestowes them , and usually , upon those that are naturally crabbed and untoward .

2. To come briefely now to the Reason of the point ; and I will but touch a few things , and so demonstrate the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the reason whence it arises , that no earthly thing , nor all earthly things , can make a man truely , much lesse perfectly happy : It will appeare to rise , From 1. The nature of happinesse . 2. The nature of earthly things . 3. The nature of man .

1. Nature of happinesse wherein it must be . I must premise here ( though I included it in the other ) in the first place , something of the nature of happinesse .

Now happinesse , in the nature of it , implies these two things ; Perfection and Satisfaction .

And there cannot be happinesse where these doe not meete . Perfection .

1. Happinesse is that which gives the utmost perfection , and compleatnesse to our nature . Satisfaction

2. And secondly , it must be happinesse in that estate and condition , which gives true and full satisfaction to the soule , that it can rest upon it , and have quiet , and full content in it .

Now neither of these two ; neither the perfecting of our nature , nor the satisfying , and contenting of our soule , can be had in this fruition of any created good thing whatsoever : As I have often expressed it : Aurum luto inaurare , to guild gold with dirt , it is ridiculous , to beautifie the more excellent thing with the inferiour , or the more unworthy thing ; to thinke to make a man happy with that which is lower then a mans selfe , it addes rather disgrace : It is impossible that satisfaction should be had in these things , as it is for a stone to mount up , or rest in the aire , without holding up with a mans hand , or some other thing ; The ayre , it is a thinne liquid body , and that a heavy body ; and therefore it will give way unto it , to fall downe ; it cuts through the ayre , and can find no rest till it come to some sollid body , for ( if it might be ) it would never leave moving , till it come to the center : So it is impossible that the sublime nature of man , which is substantiall and solid , a man that hath sollid affections , and solid understanding ; I say it is impossible that he should find any solid rest but in the center , in God ; who is the alone center of rest ; all these earthly things are but like the ayre to the stone , they can give the soule no stay , but those solid affections will make way through them , as being airy substances .

2. But it will appeare more cleare , The nature of created things . if wee consider the nature of these earthly things , and especially if we compare together the generall nature of these earthly created good things , and the nature of man : and wee shall find that there is no

1. Proportion in the one , There is no proportion , because to adde satisfaction , or perfection to the other : and among many things I shall contract all into a few considerations .

2. Defective and short . That good that is in the creature is such an inferiour good , that it falls short in three circumstances , and is therefore impossible to give satisfaction or compleatnesse to the nature of man , which must have none of those defects .

I. All the good that is in any created good thing , it is at the best defectively good . As the Prophet Isaiah expresseth it . The bed is too narrow , and the covering is too short , to keepe warme , and wrap them in , all these worldly things are too short and too narrow ; besides that I shall adde hereafter .

First , they are too short , and of a defective nature , of no solid subsistence and continuance . It is certaine all these worldly things , will and must have either finem suam , or finem tuam .

1. Finem suam , either they dye , or may take them wings and flye away . And sure they being so fading as the flower , They are fading themselves . the sweetest flower which a man is delighted with , withers away , while a man holds it in his hand , in the middest of a mans delight , he seeth it wither away , & lose the beauty of it , & the sweetnes of it ; it is of no continuance ; and so al these worldly things are fading & fleeting , and mutable , & such a defective nature as this is , cannot possibly make happy or give satisfaction to the soule in that respect . A man may be to day high in honour , and to morrow high on the gallowes , as it was Hamans case ; and it falls out many times so with wicked men ; they are like the grasse which stands on the house top , it stands high indeed , but it hath no rooting , and so vanisheth quickely away . And as they say of the mettall , which they make glasse of , it is neerest melting when it shines most brightest . So wicked men are neerest destruction , when they are at the greatest luster , and ruffling themselves in their pride , and jollity ; and therefore the caution is given Psalme 37. To Gods children and servants , that they should not fret themselves , though these prospered in their wayes .

We must leave them . 2. But although these things had not Finem suam , yet they have Finem tuam : though they should not faile , nor flie away , as hee said ( namely the Romane when hee tooke his Kingdome ) tie the goods of Fortune , and clip the wings of victory : So though that thou hadst the wings of Fortune tied to thee with adamantaine ties , suppose that they be not moved , yet thou mayst and must be moved from them , and have Finam tuam , thou must die and carry no substance with thee ; when thou art gone they will leave thee ; all these worldly things will accompany a man to the grave , but no farther , and therefore in regard of their defective nature , they cannot make happy ; neither the goods of one , or all the creatures together .

2. They are all of a diminutive good , Dimunitive narrow . and they are too narrow a supply to furnish the large heart of man ; as I have sometime said , they observe in nature , that a mans heart is made in a mans body like to a triangle , three cornered , and they doe observe that it is impossible to cover a triangle with a circle , with any round thing justly , but still there will be some corner empty : and so , although a man could compasse all the whole world , yet his heart could never be filled , till it have the possession of God . And therefore some have observed it , and would make out the initiall letters of the word Cor , this . viz. Camera omnipotentis regis , i. e. the Presence Chamber of the King of heaven , and as it fits none but him , so none will , or can fill it , but him .

An other thing they have observed , that this triangle stands with the sharpe end downwards and the broad upwards ; as intimating that a godly man should but touch on the earth , Vno puncto , as little as may be ; but hee should have his broad sides towards heaven , and stand extended and inlarged towards , heaven and heavenly things , as being his proper field land marke .

No perfection .

No satisfaction .

They adde vexation .

And in this respect they are of such an inferiour ranke , as that they not only misse to give perfection to the nature , and no satisfaction , or reall content to the soule of man ,

But also they adde vexation , as Salomon speaketh of one that stood ( as it were ) on the toppe of all these excellent things , of wisedome , and knowledge , &c. He that increaseth knowledge , increaseth sorrow ; that is much more true of any other thing . As hee said sometime being a great Emperour ; you looke on this goodly robe , or this goodly crowne , it is purple the robe , and gold the crowne ; but if you knew what it were lined with , or what cares are under it , you would not stoope to gather it up in the dirt to have it . These earthly things , they are not such excellent things , as the world esteemes them to be , though they make a glorious shew , and draw great admiration towards them , yet when a man comes to the inside of them , they doe make the head full of cares , and vexation of spirit , they are so farre from giving satisfaction , or perfection .

3. All the good that is in all , or in any created good it is an others , it is but a derivative good , and a dependant good , Derivative . Shallow . and so not solid and deepe enough to give the soule satisfaction , to yeeld satisfaction , or perfection to the heart of a man , Without God not . the things in themselves in their nature depend on God , they cannot be had or attained unto without Gods leave , hee must bestow them upon us , or else wee shall never come to have them . It is not rising up earely , and going to bed late , and eating the bread of carefulnesse , that can make a man attaine unto riches , but it is God that bestowes riches . Promotion comes not from the East , or from the West , but it is God that pulls downe one , and sets up another . Held . All is derived and borrowed from God , and when wee have them , it must be God that must be soder , to knit and hold them together , with an other blessing and mercy of God ; for God doth not settle them upon us , and perpetuate our tenor , we are but tennants ad placitum at the will of God , he may turne us out at pleasure : These earthly things are but like Snow balles which melt with the Sunne .

But the maine thing here , Happy . is to shew their diminution or no sufficiency to conduce to make up happinesse which is plaine .

Because that all the good and vertue of them contribute nothing at all towards our happinesse ; but onely what depends simply upon God . It is bread that nourisheth us , but take it alone , and not in the word of God , it will doe no good , for it is Gods blessing that makes any thing nourishing , and comfortable to us , though we have the things , and they remaine with us , yet they cannot be usefull to us , neither bread to nourish us , nor cloathes to warme us , or wisedome to guide our wayes . God can take away all these , and nothing is any thing without the Lord , nothing hath any vertue to preserve us without him , but God may beate our own weapons on our own heads , and afflict us , and make those good things executioners of his just judgements against us . So that without God there is no sweetnesse in these things , but our conjunction with God that gives all the sweetnesse and excellencie , in which they may any way conduce to our happinesse .

3. Consider the nature of man , we see the thing that is in the creature is a diminutive , and a dependant good , which may faile , and there is no good at all in them without the blessing of God . But now the nature of a man is such as it must be free from all these defects , it desireth something else , that it must be free from these defects .

Long ; immortall 1. The nature of man requires good that may be long , immortall . The minde is the man , and the soule is the man , Hospes corporis , the body but the instrument of the soule , and the soule is the principall , it is of an immortall nature , and cannot be happy , but by an immortall good ; something that cannot decay ; and therefore all things that fade or decay can no way doe it , they are too short to cover him , to reach to make him happy ; except they could be extended to immortality which they cannot be .

2. It must be large universall good ; Large , universall . that good that makes a man happy , which nature requires , must be a large good ; it must be an universall good , according to the universalitie of his desire . For there is an universall appetite , and desire in man to every thing that is good ; and if a man had many things , and not all , there would be an emptinesse , and want of satisfaction , unlesse hee could have all the good hee is capable of ; but now all the creatures cannot reach this universalitie . Man is capable of more than all the created things are , of a greater good than is in any creature ; and so long as hee misseth the principall , he is farre from happinesse . It is a remarkeable saying of the Father concerning King Ahab , when he was walking in the time of the three yeeres famine . I have gold , and silver , and wives , and children , and all these like things ; but what doe these things good , seeing the heaven is as brasse , and the earth as iron ? I have no supply from thence : so if a man have never such an abundance of all created things , and doth see heaven shut with doores of brasse , and barres of iron against him ; that hee hath no part , or portion there , what would all these created things doe him good ? Hee is made by nature capable of that high and noble happinesse , and therefore whatever comes short of that , it cannot give him satisfaction , or perfection ; but he may say in the midst of all other riches , and plenty , I am miserable .

Deepe , spirituall . 3. It must be a deepe , and spirituall good ; That good that must make a man happy , make his nature happy , as it must be immortall and universall ; so it must be a spirituall , a transcendent , and superexcellent good ; and therefore all the good of these created things is too short , they are to shallow , o not deepe enough , nothing but God is better than man , and it must be something better than man , that must make him happy , and therefore it is nothing but God that can adde the least perfection , or give full satisfaction to the nature of man : as the Hebrew Grammarians use to observe , concerning the letters in the name Iehovah : all the letters of Iehovah , are Litera quiescentes , quiescent letters , letters of rest . And there can be no true rest to the soule , till it be in God ; it will be in trouble and anxietie ; it will be perplexed in the midst of all worldly things till it rest in God , who is the center of the soule , the center of true rest ; as the Father said . Cor nostrum factum estate , & inquietum est , donec requieseat in te : Our heart is made , oh Lord by thee , and it will never be at rest , till it returne to thee .

As it is in the circle , the circle is the perfectest figure of all other figures in the world , and this the Mathematicians give to be the reason of it , because it begins and ends , and the points doe meete together , the last point meetes in the first , from whence it came , and so we shall never be at rest , or come to perfection , or satisfaction ; till we returne to our Originall , till our soules come to God , untill God doe make the circle , and wee returne to God , we can never rest in our perfection .

SER. 3. The third Sermon . PSALME IV. VI.

There be many that say , who will shew us any good ? Lord , lift up the light of thy countenance upon us .

THE Point you remember was , That no worldly thing can make us happy ; Wee opened the Point , both concerning the Subject , what those things are that will not make a man happy . In a word , wee shewed , that it was no created good whatsoever , not the best , or quintessence of all , nor the most , and the confluence of all together . Neither the intrinsecall goods of the minde , nor the extrinsecall of the body , or estate , no nor all those that are more excellent , not any pleasure to satisfie the body , nor any honour to satisfie the minde , nor any other thing to satisfie both , whether friends or estate , &c. none of those can bring a man true happinesse .

No nor the confluence of many , or all of them together , although all were concentred together in one , yet they would prove short of making a man happy .

But we added this caution . None of these , nor all of them without God can doe it .

And for the predicate , wee did shew , whether we considered , a naturall or a spirituall happinesse ; or a true and perfect happinesse , they come short of making truely happy . And for the proofe , it was done by Scripture , and experience : Salomons , and every ones experience shew the Hoti of the Point that it is so . And the Dihoti wee shewed thus : viz. That , that which makes happy must give perfection , and satisfaction , which all worldly things cannot doe . And wee made it appeare by considering the nature of earthly things , and the nature of man .

First , we shewed , if wee doe consider the nature of worldly things , there will be found wanting all the dimensions of happinesse ;

And secondly , mans nature is too capacious to be satisfied with worldly things , which are narrow and defective .

Wee come now to the application of the Point , which I desired , and thought to have finished the last time ; and therefore I did cast it into a compendious mould , so as it might have gone along with the other ; time prevented me ; and now I shall resolve not to inlarge it , but to deliver it in the same compasse , and with the same brevitie , I then intended ; partly because I finde some weakenesse which makes me not altogether fit to inlarge much ; and partly , because what ever may seeme to be defective , or short in this place ; there will be sufficient opportunity in the next Point to bring it in , wherein wee shall treate of the possitive part of happinesse , wherein it lies indeede , if it doe not lie in these worldly things to make us happie .

2. Application . 2. There be but three things in generall which I intend to inferre by way of Vse , and Application , out of the consideration of this divine Truth . The first shall be for Instruction .

The second for Reproofe . The third for Exhortation ; which are indeede the most generall heads , which may helpe to regulate and guide our practise , to which all Application tends .

1. Instruction . 1. For Instruction , briefely to touch upon that ; for that is not the thing that I intend .

1. It may convince the errour of worldly Philosophers : Wee may here receive a good principle , by which we may convince all the erronious conceits , which men are ready to fasten upon ; and which doe fasten upon men , many times ere they are aware , wee may see here the broad and wide errour of all Philosophicall fancies concerning happinesse . Convince the errour of worldly Philosophers . Augustine reckons up no lesse than 288. severall opinions of severall learned Philosophers , that placed happinesse , one in one thing , and another in another thing ; every one being different , and opposing one another , every one contradicting what others had said , and being confident of his owne . But as the Apostle speaks of the Romanos in the like cause , Rom , 1.22 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. The conceit of their owne wisedome , and their ambition made them fooles , i. e. even befooled them , and they grew infatuate . And indeed , this is a point , that it is not to be expected , that the conceit of naturall reason , or the naturall light of a man , should ever be able to guide a man steadily to . No marvell that they did speake like blinde men , like drunken men , and runne in a labyrinth , in a misse maze , and were not able to get out of it , having not the lanthorne of the light of divine revelation to lead them out . It is not worth the while to speake particularly of them , I shall content my selfe onely with a briefe touch of them .

We see all the opinions of Philosophers , & all their knowledge cleane out of the way , yea , and the wisedome of all naturall men , is too shallow by farre , and all naturall abilities , to come to shew steadily wherein true happinesse lies . If nature could have done it , then the learnedst wits , and wisedome might happily have found it out . But they could not , they groped in the darke , as the Sodomites when they were strucken with blindnesse groped to find Lots doore ; so they groped to see if by any meanes they might finde out happinesse , but they had not light enough to doe it .

In the second place , to mention that which is not so farre out of the way ; wee will not meddle here now with Philosophers .

Godly professors . 2. It may convince the errour of godly Professors , and of those that pretend to Christianitie ▪ and have more than naturall men , being alienated from them in their principles , yet even among them will appeare a great deale of the reliques of that wound by that blow , which our nature received by our fall . In this I shall bring the application nearer to our selves . Wee may see here our blindnesse in this , by the experience of all Christians , and in some degree of the best sort too .

Who is there that doth not place too much in these worldly things ? that hath not too high an esteeme , and makes too precious account of them : and doth not retaine many times in his minde , and nourish too , some secret thoughts at least , that there is some extraordinary vertue in those things to make a man happy . There be many caracters , that doe evidently discover the reliques of this disease , that it is not fully cured , even where grace begun his worke . But I shall better touch on this afterward , and shall therefore passe it now .

2. Correct our judgements concerning the happinesse of Others . It may rectifie our judgements concerning the happinesse , first , of others ; secondly , of our selves .

1. Of others ; We may learne to judge what is true happinesse , and who are the happy men . And if we will doe this aright , wee must not doe it Populari trutina , not weigh it in the ballance of the world , but come to the ballance of the Sanctuary , and weigh things there , by which it will appeare evidently , as out of this truth that wee have named , and treated on , who are happy , and who not . We should not thinke those the happy men , that have either the excellency , or the confluence of these worldly things : As when I see a man , suppose one that hath a very great estate , and hath plenty of all in this world : Suppose he hath with that many perfections of body , as beautie , and strength : Suppose hee with all this hath many excellencies of minde , that hee is pregnant in understanding , and admirable in many such abilities . We are ready as Samuel was in the cause of David ; wee are ready to mistake the true happy man , and to set the crowne of happinesse upon the wrong head , as he was ready to powre out the Oyle upon Eliah the eldest sonne , and a goodly man , and least of all though upon poore little David , that was an out cast and abroad in the field as a Shepheard ; and this man Eliah was a Gentleman , a Gallant home with his Father , and hee keeping his Fathers sheepe ; but God placed the crowne upon him , though , as I said Samuel was ready to mistake . And we are ready to doe so in this cause that wee now speake of . But now this point will , and should helpe to rectifie and guide our hands aright in placing of the crowne of happinesse : and it teacheth us not to measure by worldly things , not to count those the happy men that are the darlings of Fortune , that are lulled asleepe in the lap of the world , and are dandled there , and have all plenty , and abundance of worldly things .

Our owne happinesse . 2. This may rectifie our judgements concerning our owne happinesse ; in this the deceit is more dangerous . As this will helpe us to judge of others , so of our selves : wee should not therefore ( if wee will be true to this Point , and doe remember it well ) be in danger to blesse our selves , and sooth up our selves , as though wee were in estate of happinesse , when things goe smoothly with us . I besech you to remember this present point , and keepe the truth of it in your minds , that it may be a charme against all enchantmens in this kinde , that doe fascinate our minds , and bewitch us with the things of this world : Doe not thinke the rich man , or the honourable man , or the wise man , that because he hath these indowments , therefore he is happy ; not you your selves if you have them . Deceive not your selves , your happinesse hath not in these things ; although you are rich , and witty and beautifull , &c. these are indeede great things , but these make not the man ▪ doe not thinke so , as to befoole yourselves , and not looke out after the maine . It is an observation , a man were better be deceived in the darke , than have a false glimmering light , because the confidence of the one will make him carelesse and so fall ; whereas otherwise hee would weigh more how hee goeth , and ponder every steppe carefully , and so avoid the danger . A man were better be in a bad and blind estate and condition , than in such a condition , as hath a kind of glimmering of happinesse , which keepes him off from the true happinesse , and makes him runne many times upon the rocke of true misery , out of a false conceit , that he is already in the state of happinesse . But of these things I have spoken enough for the present .

2. Vse . Reprehension of . As we have something here for the rectifying of our judgements in the point of happinesse ; so in the second place , this affords matter pregnant enough of Reproofe & Reprehension ; to reprove the practise of many men in the world . I will first name the practises , and then a little unmaske the pretences , by which men thinke they have a nooke to runne out at , and thinke that this truth , doth not touch them with any just reproofe .

The practise of worldly men 1. The practises of worldly men . It is cleare enough that all worldly men that are made up of dirt , and who carry about them the curse of the Serpent . Vpon thy belly shall thou go , & dust shalt thou eate . They are like the woman in the Gospel that had a spirit of infirmity for so many yeares that grew crooked downward , towards the earth . These are worldly men , men that doe minde the things of the world onely , which makes them grow crooked , downeward ; who make it their great worke , and onely study , because they place the onely happinesse in it ; and so spend and ravell out all their time , and spinne out all their bowells for the purchasing , and the getting of worldly things . They are cleane out of the way , and mistake foully as the Father speakes ; Vitam beatam quarunt in regione mortis . It is a foule mistake to looke to finde heaven in hell ; happinesse in misery ; such are they that minde nothing but worldly things . And they are clearely to be reproved .

Of Godly men . 2. The practises of the godly men here reproved . There are many that doe not onely pretend to godlinesse , but doe participate ( it may be in some degree ) of godlinesse , that are blame worthy too . If our happinesse lie not in worldly things , as it doth not , why then doe godly men soule their hands , and disparage their names , in being so greedy in their pursuit of these worldly things ; in being too having , and taking too much delight and contentment in them , and being infinitely grieved at the losse of them ; and so for all other the symptomes which argue an adherency of the soule to them . It argues a roote of bitternesse , in them , in some degree , and that they place more happinesse in these worldly things , then God would have them , or then hee ever did : for , every man doth proportion his care in seeking after any thing , according , to his estimation of the conjunction of that thing which hee seekes after , with his happinesse ; happinesse being the end of all a mans aimes . Hee would not minde over much , or be greedy over-much of any thing , but that there is a secret estimation in a mans breast , that it is very neere alyed , and of very neere kinne to his happinesse . Now it is cleare and evident amongst us , that there is this fault even in godly men , that they doe too much licke up the dust , and doe too much groape after worldly things , and set too great a price upon them , and therefore the reproofe reacheth to them also . I may well make use of that which Chrysostome said sometime , that if he were the fittest in the world , to preach a Sermon to the whole world gathered together in one congregation , and had some high mountaine for his pulpit , from whence he might have a prospect of all the world in his view , and were furnished with a voyce of brasse , a voyce as loud as the trumpet of the Arch-angell , that all the world might heare him , he would chuse to Preach upon no other Text , then that very one , even in this Psalme , O mortall men how long will ye love vanity ; and follow after leasing ; those deceitful things of the world which promise happinesse , when they cannot make it good . It is that which would make a Sermon of a generall reproofe to all the world , and come home to every one .

Pretences there . 2. But now to come to the second thing I propounded , which I will but briefely touch on . Besides those Practises , Men have pretences to excuse themselves upon some faire colours , and such possibly may be in them yet for all these pretences we may otherwise discerne well enough , that they place their happinesse too much of it , at least in these worldly things , yet that they may not deceive themselves we will examine them .

The best plea of all is , that they doe but make conscience of their duty , we are to seeke these worldly things in some measure , because God appointed every one to doe it , and the hand of the diligent shall make rich . God hath made us our owne executioners , our owne instruments , to be fabirs fortunae in some sense ; to be servers of our selves , and to helpe our selves with the necessaries of this life . And the consideration of a mans charge and family , and estate , and such like , will afford a man plausible glosses , and probable arguments to defend themselves , even those that are most deeply tainted with this poyson , and guilty of this fault , yet thinke to wind out of all reproofe , and escape the blow thereof with such faire pretences .

But briefely in a word for answer ( for I intend not to sift things to the branne , and to prosecute them so close ) in a word therefore for answer , I shall give but a touch .

There be two things that I desire every one to consider , against all their pretences , beside one thing which I desire may be considered in generall .

I desire no man would deale with me , or with any other that should cal on them , to take heed of immoderate love of worldly things , or an immoderate prosecution of them , I say not deale with us , as many wil deale with man : for though men have no such art as to enter into the hearts of men , men have not a window to looke into the brest , and see the secrets of his heart , and thoughts . I am contented to conceive so charitably of you , and charitably to interpret and excuse , except I see the failing be over grosse , if it be not extravagant , and exorbitant , I will candidly make the best construction : But remember that besides man , whom thou maist put off with words ( because hee hath no such art to see thy inwards ) yet thou hast a God to deale withall , and thou hast a great Tribunall , at which thou must give up a reckoning ; thou hast a conscience within thee to deale withall , which will once be awakned . And though I be not able to convince thee , that thou dost too much poize towards , and post after worldly things , that thou goest beyond the golden line of mediocritie ; yet if thy owne conscience doe accuse thee , consulting with the Word of God , and those many passages in it which point out this sinne ; that if there be any truth and proprietie in the Word , all those passages flie in thy face , and proclaime thee guilty , that thou art guilty of this sinne ; I say , thinke not because now thou canst put mee off with such flimme-flamme excuses , thou canst put off God too ; then daube not with God , and thine owne conscience , with whom it is to no purpose to dissemble ; this being premised in generall , I shall adde but these two things in particular .

There should be a vast difference . 1. First of all , consider that there is a very vast , and wide , and broad difference , betweene those affections which wee should have to God , and those which we are allowed to use for the world , and worldly things : There is a vast , and broad difference betweene the excellencie of the one , and the vanity of the other ; and therefore there should be as vast , and broad a difference in our prosecutions , and affections towards the one , and towards the other ; and if there be not a very broad difference , that thou dost infinitly more pursue after God , & after heavenly things ( which are infinitly of more worth than all worldly things ) than thou dost after any worldly thing . If there be so nice a difference that thou canst hardly distinguish and discerne , which is predominate in thee , or which thou dost most looke after ; in which thou placest the greatest part of thy felicitie , thou art guilty ; for it cannot be right , unlesse there be a broad difference ; because it is but reasonable ▪ If God be so infinitely transcendent above all these worldly things ; and goe so farre beyond all those earthly things , as that they are all but as the dust of the ballance in weight against God : Then if thou dost seeke these things , and minde these things , and dost doe it any way as much as thou dost God , it is certaine thou dost it inordinately and exorbitantly . And therefore to end this , I would desire every one , but to try their consciences and their hearts , and see whether they can discerne such an infinit distance in themselves , between the price they set upon God , & heavenly things , & the prosecution after them , and that price they set upon , & the prosecution they do make after worldly things ; if they doe not finde the difference wide , but that their hearts doe bend and warpe too much towards worldly things , it is certaine hee is guilty of this fault which I now taxe , and the words doe meet with him in a just reproofe , and hee hath neede to be humbled for it .

2. As there should be so wide a difference , so broad a difference betweene those two , that it should be written in legible caracters ; it may be in a palliating way onemay say . I will dare any man in the world to say , if bee can , I am as much for the world as for God ; I know there is a broad and a wide difference to be put betweene them , and a man shall wrong mee to thinke I bring the world in competition with God : when as alas , all these pretences will be but as Fig-leaves to cover him . As suppose now in an other case , I should palliate an inordinate love to the maid , more than to the wife , and yet the wife deserve more of love ; this is a great suspition , for there is a great deale of difference , that is betweene the one , and the other , if I should not make a broad difference betweene the one and the other , I might be suspected ; and I will assure you , how ever a man may be free from the sinne , yet hee cannot be free from the suspition of an adulterous minde towards these worldly things , if there be not a vast distinction , and a broad difference in our carriage towards the world , and towards God . Now I say , as there should be this wide difference observed in our prosecution of the world , and of God : so there might be , There may be a cleare evidence . and are meanes to fetch men out of their holes and fences that they have , and cleare evidence to convince , that there is a great deale of exorbitancy , and disorder in this kinde , in the carriages of the greatest part of men in the world , and even of Christians too , that professe themselves to be such , and indeede such as are really such , but are not aware of this remainder of corruption that still adheares unto them ; especially sith it comes disguised , and covered with some faire excuse , or vizard . I say there be many evidences , If we consider . that might clearely evince it to a man , that wil deale truly with his conscience , and not captiously , as one man will deale with another . He give but a briefe touch .

1. Examine thy expence of time ; Expence of time . what time dost thou bestow upon God , and what time dost thou bestow upon the world . Certainely a man that loves his wife will not bestow more time in conversing with an other woman , it will be very dangerous and prejudiciall to his credit and reputation if he doe : and hee can hardry wash his hands from shroud suspition . And in this case it is so likewise , if a man spend all his time , or the most of it , in the prosecution of the world , and worldly things , and grudges at a little time for God ; sixe dayes are not enough for the prosecution of the world , and one day too much for looking after God , and after heavenly things ; is not this a signe of the hearts going out inordinately after the world ? But I know there may be many difficulties in this , and some that may be justly objected against this character , and therefore having given this in generall , I passe it .

Paines . But secondly , an other thing there is , that may come a little closer , viz. the paines wee take , especially with the intention of the minde laid together : admit it be necessary , and Gods owne appointment , and the thing requires it , that no time must be spent otherwise : for the great Publican of the world ( Sleepe ) takes up much tribute of a mans time , and takes out a great portion : And the necessary reparation of this rotten cottage of ours ; meate and drinke take a great deale of our time . And the labour of a mans particular vocation ; all these must needs take up a great deale more of a mans time for the world , then a man doth immediatly for the service of God , and without blame : well , suppose that .

Thoughts and cares . But now examine in the next place the proportion of thy paines , especiall with the concurrence of thy affections , and thy heart , which hath the most full gale of thy paines , and which art more eager upon . I say , if thou dost neither give God the principall of thy time , nor bestow the greatest part of thy time upon him , yet dost thou give him the principall of thy heart and affections ; that though thou art necessitated to converse more about the world , then for God ; why , yet if thou dost it more eagerly , and with a greater eagernesse of affections towards God ; and thy heart doth infinitely more prize , and love , and esteeme of God , and goeth with more alacrity and cheerefulnesse , and more heate , and delectation of spirit , when thou art about God and about heavenly things , than it doth about worldly things , this may be some thing indeed ; but if there goeth together with the flower of thy time , the eagernesse of thy heart and affections towards earthly things , that thy heart is corrupted with them , and thy judgement , and thy estimations drawne after them , and thou art builded more on them , and pleased more with them ; and in a word all thy affections runne more to them ; than to heavenly things : I cannot see then how there can be any colour of excuse . Now therefore examine thy selfe in this , and doe thou deale truely with thy selfe , and by that wee may discerne a greater streame running for the world , than for God , and so a great disorder in the affections .

And lastly , it is an evident character , Neglect of . that there is an inordinate love going a whoring after the world , and of placing our felicity in them , more than we should doe , and more than we doe in God ; when wee can facilitate and further our prosecution of these worldly things with a neglect of our duty to God : Duty to God . when I can neglect my duty to my God , when I can neglect my duty to my owne soule ; To our owne soule . when I thus runne after the world , that I care not if I doe trample upon God in the way , and trample upon Christ in the way , upon my owne soule , upon heaven , and all in the way , so that I can make so much the more speede towards these worldly things . This is an evident signe that my heart is addicted to them , and that my heart is over-growne with a desire of them . Marke this , and if thou findest , I say , that thou canst dispense with thy duty towards God , or any service of his for the prosecution of thy worldly estate ; if thou findest that thou canst dispense with thy duty towards thy neighbour , because thou wilt not diminish thy estate , or that thou canst dispense with thy duty towards thy owne soule , neglect the spirituall edification of it , because it doth take thee from the prosecuting of the world ; This is an evident signe that thy heart runnes out wonderfully inordinatly after them .

Exhortation . 3. Vse . In the last place , let me adde briefely the summe of the Exhortation : which ( if time had not prevented ) I would have propounded more particularly . The exhortation shall be to presse this duty upon us , that wee knowing our felicitie doth not consist in these worldly things , would regulate and square our selves by this rule .

I will briefely touch these two things . I will briefly touch .

1. The duties that may be inferred upon the consideration of this Point .

2. The motives that may be used for the inforcing of those duties upon us , to set us upon the performance of them .

1. Duty . Now there be divers duties that might be inferred very naturally upon the consideration of this truth , and are worthy to be learned . As

1. Abate for the world ; Abate for the world . If this be so that our happinesse doth not consist in these worldly things . Let us learne then to abate our selves something in our eagernes towards the world , that we would not be so eager for it .

Tanquam hac sit nostri medicina doloris : follow not the world as though that would cure our maladie , and heale our misery , and bring a happinesse to our soules : and therefore they that have such erronious thoughts , and finde themselves convinced ; let them shew it by abating of their eagernesse towards these worldly things .

1. Abate our actions , Action . the eagernesse of them ; learne hence not to be so busie , not so early and so late , and so thoughtfull , and so carefully for , and about these worldly things , not to be so anxious in our spirits for them . I say , learne hence to abate our actions : not to incumber our selves too much with worldly things , doe but as our duty and conscience require , so farre as we are bound by the rule of dutie , to provide for our selves and family , do it in duty and inconscience to God , but doe not over-doe it , doe not too much , trouble not your selves about too many things as Martha did .

Affections . 2. Abate at least , if not our actions , if wee cannot forbeare any one of our actions , but our charge and calling require it ; yet I say , abate in our affections , coole our affections towards these things , that though I doe use them for necessities sake , yet my heart longs to be freed from this necessitie : O when shall my minde be perfectly freed from these things ! and O when shall that happy time be , that God will free me from the burden of these worldly things , that I may not soile my soule still with these worldly things : that I may not converse in this present world alway ; but that I may live continually in the injoyment of that blessed presence of God , and behold his face continually , and exercise my selfe in nothing but serving and praising of him , and having nothing else to doe ! Abate at least your affections , doe not so much esteeme these worldly things , and this world , though you cannot leave it , yet despise all these worldly things , and contemne them , and trample them , and have them under our feete , as God hath given them to us , so esteeme them , but as in the Psalme 8. Hee hath put all things under our feete : In respect of worldly things , it is true of the godly man ; in this sense it is true , I say , in regard of Christians , they have them all under their feete ; but worldly men have them as a crowne on their head , and they esteeme it so ; but indeede it is a burden , that presseth them downe , that they cannot arise in any noble thoughts ; and therefore to prevent this , abate your affections towards these worldly things .

3. Learne to abate your estimation , Exhortation . or else these cannot doe it . For so long as we nourish such an erronious thought , that this is the only happinesse , Ministers may talke what they will ; they disparage riches and honour , &c. that have it not themselves ; they disparage pleasure , that have not beene acquainted with it ; but yet when all is done , happinesse lieth in these things . For so long as there is such a roote of bitternesse within us , such a corrupt opinion , it will not onely overflow like the gall , to imbitter , and poyson our affections , but also our actions ; and so all things will be disordered . As in a Watch , if the spring wheele be out of frame , all runnes wrong , so if this be poysoned , all will be in danger : The very spring of every thing in a man is a mans judgement , and if that be tainted and corrupted , that will soone corrupt , and poyson our affections , and our actions : for there is a naturall connexion betweene them , and the intellectuall part is the guiding part of all the rest ; and therefore if you would keepe all the rest aright , that your actions may be moderate , and your affections may be moderate , you must labour to get , and keepe moderate opinions , moderate your apprehensions of them ; thinke not too highly of them : but rather thinke on these things , that may most of all disparage them , and blocke them , and take off the beauty of them , and that glory that is on them , that may dazle our eyes . Learne to abate the world in our prosecution of it , in our actions , in our affections , and in our estimations ; this is the first thing that we may learne from this .

2. If this be so , then as wee must learne to abate what possibly wee may , abate our actions , Translate to better things . affections , and estimations of this world : so in the second place , let us take a hint from hence , to translate all these , above these earthly things , and set them upon those things in which indeede our felicity lieth . If felicitie be not in this world , and if happinesse be not in these worldly things , it is no inconsequent counsell .

But we have shewne , it doth not lie in these worldly things ; it lies therfore in some other , and we have mistaken the box all this while , and taken quid pro quo , as the saying is . Then let us translate our affections , which we have spilt upon these earthly things , and place them upon better things , in which our felicity lyeth : translate them upon God , upon Heaven , God . Heaven . Holinesse . upon Holinesse : these are undoubted felicity , and the way unto it . The other things of this world are nothing neere the thing , happinesse it selfe , no nor the way unto it : but those are undoubtedly such , and therefore they are worthy to possesse , and inherit all those excellencies , of our judgement , and affection , and actions ▪ And the streame of them should run ; currantly after heavenly things . But I shall touch on these things more , when I come to the next point .

3. Moderate . Labour to moderate our joy and our sorrow ; and moderate our hearts , and compose them aright in many cases , which doe depend upon this truth , and principle ; and for want of which many do oppresse themselves , and afflict themselves very unworthily , and undecently .

1. Learne then here first to moderate our griefe and sorrow , in a double case . Griefe of . First of want : Secondly , of losse .

1. Suppose we want these worldly things , Want . let us not be over sorrowfull , and hang downe the head , because we are at a low ebb in these worldly things . Remember this to moderate it , my felicity is not in this thing , nor any part of it , no nor any way unto it . And therefore I can spare them , and be without them , if God doe thinke it fit : I can live well without them I can well afford to want them , since I lose never a whit of my felicity by them : It is neither annihilated , nor eclipsed by the want of them ; let us not therefore be overmuch cast downe if we want them .

Losse . 2. Let us not be too much cast downe for the losse of them : which is indeed the worse ; O that I had them once , that is a sad word , to thinke I had them once , but now have lost them : It is more grievous to be stript of what a man had , then simply to be naked , to be stript of all the injoyment a man had , and tooke some pride in , and wherein he thought himselfe happy , and afterward to be brought to a low ebbe from that , as the Prodigall was , to be brought to the huskes of the Swine ; so farre degraded from that injoyment , and contentment a man had before , this cuts more deepe , and pierceth the soule more grievously , but yet this consideration may helpe to mitigate and moderate it , and compose our hearts in this case : It is true I have lost , but I have not lost so much of my blood , or my speciall happinesse : no nor any thing that is essentiall , or rituall to it . And may not a man comfort himselfe in such a case as this ? Suppose a man had beene in travell upon the way , and had met with theeves , and he had some loose money in his pockets , but had in a private place ( which the theeves were not aware of ) some precious jewell , and the theeves should come and take away onely the loose money , and not finde his jewell , would that man rejoyce or be sad thinke you , when he is gone from the theeves : would he be sad and hang downe the head , because he had lost it may be two or three shillings , or rather be thankefull and glad ; that he had saved his jewell . And so it is in this case , that man hath no reason to be sad , though he lost any worldly thing , if he lose not part of his happinesse . It is not my jewell that I have lost , it is onely something that did fit loose about me , a little worldly thing it may be , which was not connaturall with me , but more easie to be separated from me , and so without a diminution of happinesse . This might helpe to compose , and to bring the heart in a right frame , when I consider I have lost somthing , but it is but a poore thing , that is not any part of my happinesse .

2. This may teach us to moderate our envy , Envy . we are ready to repine at those that have more then we ; and when we finde any want in our owne estates , we can cavill with God for others ; because they are higher , or better then we , therefore God deales unkindly with us , and we begin to repine at this , and many times the heart is ready to miscarry in such an estate , with such childish thoughts . But now this point will rectifie a man , and tell him , he hath no reason to envy him for having that which is so poore , that it makes not a happy man . Alas poore miserable man , that hath never so much ! I thinke with sad thoughts of him , when I consider this man is counted a happy man by the world , but yet he is farre from it , being hee is farre from God , I should doe well rather to pray for him , and commiserate him , then envy such a man , and I should rather study how to direct him to follow that which is right happinesse , and that be might not any longer deceive himselfe , and please himselfe with glasse , better then pearles .

Delight of fruition . 3. This should teach us to moderate our delight in the fruition of these worldly things . Doth it become Christians to bathe themselves in pleasures , and delight and solace themselves in these worldly things : as Nebuchadnezzar did in his pallace , in his Babel , is not this Babel that I have built ? No certaine , the delight of a Christian should not runne out in excesse in the use of these worldly things ; because he hath plenty of them : But he should labour to moderate and keepe himselfe within his bounds , because though these be good , yet they be so inferiour , that his happinesse doth not consist in them , and he should delight in those things that do conduce towards his happinesse , rejoyce not in these things ; but rejoyce , as our Saviour saith , in this , that your names are written in the Booke of life . That is , that a Christian should delight in , and rejoyce himselfe in , and blesse God for , and not runne into the same excesse of riot , in the use of these worldly things , as worldly men doe , that thinke these things a great part of their happinesse , and thinke to peece out their happinesse by getting of these things . Farre be it from the thoughts of a Christian to be so earthly minded , that hath more noble things to delight , and solace himselfe in .

4. Desire of possession . This should teach us to moderate our desires after these worldly things , and the possession of them , not to hanker too much after them : much lesse let our soules pine away for griefe , because we cannot have them , but be of his mind .

Nec , Palma negata macrum , donata reducit opimum .

Wee must resolve not to be puffed up as a bubble , with a childs blast in a Wallnut-shell , when he hath in it a little sope ; we should not be puffed up , when wee have great things in this world , nor cast downe when they are low , nor greedy in our prosecution of them ; but be contented to use faire plea , and a consciencious course for the getting of them , and if I cannot have them so , I will rest contented with Gods will : these things we should learne in generall from this Point . And there be but two particulars that wee should all learne from hence .

1. To be so farre from cleaving to the possession of these things , Communicate . and having a longing desire after them . That we should be willing upon this principle , to communicate those things that God hath bestowed upon us , unto others : and not as the Serpent , keepe the golden apples , and neither to eate any our selves , nor suffer others to eate them : It is an allusion of a Fable ; but yet may have a truth in it , as it hath reference to the Cherubin that keepes the garden of Paradise ; so wee should not hover over our estates , and cannot indure any other to come neare them , as the Hen over her chickens , that is ready to flie in the face of those that come neere them : but let us be communicative , our happines doth not consist in the having of them , so much as in the using of them well , dispensing and giving them to others , that is the way by which all these worldly things may be conducible to our happinesse : It is not the meere possession of them , but the right using of them , that makes them instruments of our happinesse : As the Apostle , exhort rich men not to trust in uncertaine riches , but to be fruitfull in good workes ; because , as I said , our happinesse doth not depend upon the having of them , but upon the right using of them ; God hath made us but dispensers , and if wee discharge our fidelitie in them , wee shall advance our happinesse , but otherwise wee shall advance our wickednesse .

2. As wee may be content to communicate , Abdicate . so also to abdicate them : Let us be content to be so farre from cleaving to those worldly things , that we doe not onely Collocare , as the Father speakes , but projicere , seeing our happinesse doth not lie in them ; let us , I say , be contented not onely to communicate them where necessitie requireth , but even projicere in some cases to cast out all , as they did , viz. the Disciples in an other case , They came , and did lay downe all their estates at the Apostles feete . As suppose now in times of persecution , rather to part with all than God , my happinesse lieth not in them , and I will rather than I will part with God , and with a good conscience , say farewell to all the world , and to all worldly things ; my happinesse lieth not in them , but my happinesse lieth in God and in a good conscience ; I will rather therefore justly part with all , yea , and throw away all , rather than part with that which is dearer and better , and more conducible towards my happinesse .

2. For the motives , in a word briefely , they are taken

1. Motives . Consider . Vanity of the creature . From the consideration of the vanity of the creature , in all these worldly things ; there is not enough to give any delight , or satisfaction to a man : they are of no worth , if we doe but well weigh the emptinesse of them .

Condition of man . 2. If we consider the condition of man ; Man is made of a double matter ,

Mortall . There is first the baser peece of man , he is mortall in regard of his body , his breath being in his nostrils , he is but a blast , and he is gone ; and should wee seeke too much after those things , that will doe us good but onely for this life , this short life . The shortnesse of this life should make us not to esteeme so much of these worldly things . We are but travellers here ; and as I have said sometime , a staffe in a travellers hand may be serviceable to him , and a good companion to helpe him on his way : but a bundle of staves may be a burthen unto him , and a hinderance in his journey : and so a competencie may be a good helpe to us in our way , but too great an estate proves a clogge and a hinderance , in the expedition of our way .

Immortall . Againe , as man in regard of his body , is a baser peece , and very fraile , and not worth the while to be looked so much after , so he is a noble peece in regard of the soule which is immortall ; and it is no way sutable to a mans excellencie of nature for him to set his marke lower than immortality .

Excellencie of duty . And lastly , Consider the excellency of the duty : it will free us from many temptations , and fit us for all duties and services towards God : who knowes not that the too much thought , and care for the things of this world , choakes all the good feede of Gods Word in the best of us ; as it is in the Parable ; and breedes a thousand miseries , and distractions , which ( if a man would learne to moderate his prosecution , and desire of the world , and worldly things ) hee might be free from , and his soule exquisite in the service of God .

SER. 4. The fourth Sermon . PSALME IV. VI.

There be many that say , who will shew us any good ? Lord , lift up the light of thy countenance upon us .

WEE are upon the Point of Happinesse , and to shew wherein it consists ; wee have already dispatched one branch of that , viz. the negative , which was , That our happinesse consisted not in the things of the world : It is not the quintessence of any , nor the confluence of all worldly things can make a man happy . There now remaines the second Branch concerning happinesse , wherein it lieth , viz. the affirmative part , here expressed in this propheticall petition which the Psalmist makes to God . Lord lift thou up the light of thy countenance upon us .

I shall propound the Point thus ( and this will be the third Point in order ) God and his favour , 3. Doct. the light of his countenance shining on us , is that excellent good , which can alone , without the helpe of any creature , without any created thing , make a man truely , and perfectly happy .

That is the summe of the Point : I shall not spend much time in the explication of it , onely briefely to point out some things .

There be two things , which I shall but touch upon for the Explication of the Proposition .

1. I will say something concerning the Subject of this Proposition .

2. Something concerning the Predicate .

For the Subject of this Proposition in effect it containeth these two things . Subject .

First , the Object of happinesse , or the thing that makes happy materially .

And secondly , formally : I shall speake of it so , I say both Materially . and Formally .

As the Schooles doe distinguish , though with some difference . Materiall .

1. For the materiall happinesse of a man , wherein it lieth ; I expresse it ( as the other ) generally , and so

1. God will make a man happy . God , according to his , And I shall desire you to understand it ( for I shall adde no more concerning that in this place , but God considered both essentially , Essence . Person . and in the excellencie , of his nature ; and personally in the distinction of his persons , God in Christ , and God in the Spirit ; none is to be excluded , but there is a concurrent influence of the whole Trinity , and of every person in it , that contributes towards our happinesse .

His favour . 2. And I expresse an other part of the Object , when I say the favour of God , here noted by a phrase that is tropicall enough , and yet I shall spend time in vaine to open the trope , for I suppose it is commonly understood . Lifting up the light of his countenance upon us , is as much , as casting a favourable aspect towards and upon us ; and being ( in a word ) , gracious and favourable unto us . For as when a man is well pleased with any , you know it is one testimony of his love , to cast a sweet and lovely countenance upon him . Super omnia vultus Accessêre boni , as he accepted it : the Host was wonderfull carefull and solicitous to give the guests content , but that which he noted as the principall , was Super omnia vultus Accessêre boni : her affable carriage and good countenance . It is not onely the blessings of God which makes us happy , although God should heape many blessings upon us , but it is especially a good looke from God , that proceedes from a gracious & a loving disposition of God towards us ; that puts a price & a beauty upon the blessings themselves . It is an elegant story or observation which Xenophon tells of Artabazus a great courtier in the Court of Cyrus : King Cyrus gave him a cup of gold , and there was an other courtier in presence , that was more intimate , and more neere in favour than hee , viz. Chrysantas ; to whom , though the King gave nothing at that time , yet hee kissed him , in token of speciall love ; which when he had done , Artabazus complained , and wittily said , the cup you gave me was not so good gold as the kisse you gave Chrysantas . It is so in this case ; it is not any gift of God , especially those outward things , that is so great a signe of Gods favour , as the light of his countenance : A good looke is a speciall testimony of his reall affection , which those things are not . For no man knowes either love or hatred by these things .

And though there might be many other expressions used , yet I conceive this as reall and proper a note , to shew wherein our happinesse in God consists , as any : viz. his favour , and good will , and good pleasure towards us , because that comprehends all the rest , and if we have that , that is it that interests us in all the rest of the excellencies , and the blessings of God , hereby they come to be all ours , and wee are interested in them all , so farre as they may make for our good . Thus of the materiall part .

2. But then there is an other thing that I intimated in the propounding of the Point ; and that belongs more properly to the formall part of happinesse : Formall . which I comprehend in two things .

There is nothing of it selfe what ever that of it selfe can make a man happy , no not God himselfe , nor his favour , except it be ours , and we be interested in it ; which I expresse by these two things , Possession . and Fruition .

Possession . 1. We must be possessed of God , and possessed of his favour , than is , be in such a state and condition , that these things doe belong to us , and are ours , and wee are in conjunction with them : Now in a word not to dilate in either of these , because the next Point will give mee a more proper hint of that : wee come to the possession of God and his favour , to have interest in that , so as wee may challenge him as ours , and looke upon him as ours , by these two things laid together .

Vocation . 1. When God doth make us his owne by effectuall calling , and creates or renewes , or repaires his owne Image in us , and sets his owne stampe and superscription , or impression upon us .

Covenant . 2. When hee doth enter into covenant with us , and takes us into confederation with himselfe ( which is a thing resulting from the former and depending upon it ) that wee are in covenant with God , in league with him ; which conjunction is expressed by divers things in the Scripture , as a marrying of us to himselfe , and other things that import a neere union and league : but I shall content my selfe in the generality , and onely desire to point at things .

So that now , when a man comes to be effectually called , that God translates him from the state of sinne to the state of grace , from being the sonnes and daughters of the old Adam , he ingrafts them into the new Adam , bearing his Image , as the state and condition is thus altered , so upon this , God lookes on them as friends , Abraham my friend , as confederates , as in league with him ; that there is a combination betweene God , and a Christian : why they that are in this condition , they are in the possession of God , and of his favour .

2. But then to adde but one word more concerning the second branch . viz. Fruition . The fruition of Gods favour : that is , that which is requisite likewise , towards that compleatnesse of happinesse , that is , to be suckt out of God : wee must injoy him as well as possesse him , and in that fruition lieth the very upshut and crowne of happinesse .

Now this fruition , not to inlarge on it , for there is a more proper place for it ( though it cannot altogether be omitted here , without some wrong to the Point ) It consists for my present purpose in these two things .

viz. In a direct act , and in reflexive act .

I shall adde no more .

Direct . Through . Donatives . 1. A direct act , is that intercourse of favour on Gods part , a donative ( if I may so speake ) on Gods part ; and duties on mans part , when there is a communion maintained betweene God and us , and there is a sweete intercourse and fellowship betweene God and a mans soule . As for example . God gives us the favour ( to mention no more ) of his Ordinances ; that we in joy his Ordinances , and hee walkes before us in them ; and we have his Religion established among us : wee have his Word , the Scepter of his Kingdome set up among us ; and wee have the rest of his Ordinances ; God doth not debarre us of those , but shewes us his favour , and the light of his countenance , in lifting up of these , in holding out this golden Scepter to us , and keeping the doores of grace open to us , and so maintaining a reciprocall commerce of heaven and earth on his owne part . And on our parts wee doe likewise maintaine it , when wee answer God in Duty , Duties . in serving God according to his Ordinances , and in meeting of him in them : the soule and the spirit of a man giving God the meeting there ( as I may say ) and so maintaining that communion , and fellowship with him in a humble , and reverent hearing of the Word of God , and in a hungering and thirsting after it , with fervent , and frequent prayers , still maintaining the trade and commerce betweene earth and heaven , by those duties that must returne from us , and on our parts : and so all other exercises of any spirituall grace , whereby wee expresse our duty towards God , belong as parts , and branches , to the maintenance of this commerce , and communion with God , and so , that we injoy himaccording to the state and condition of this life .

2. Reflective . But then there is a second thing wherein the fruition of God lies , and that is a reflexive act , which ( though it be not so absolutely necessary to the state of happinesse , for a man may be in the state of happinesse , and in a good case and condition , and yet not be able to exercise it , and put it out in a reflexive act ) but for the sweetnesse , and the taste of happinesse , and for the compleate fruition , and injoying of it , it cannot be without this reflexive act : that is ( that I may in a word tell my meaning by it ) when a man doth reflect upon what God hath done for him , and what God hath done by , and in him , and inabled him to doe towards God ; and by it he is able to understand , and see , and take notice that God hath dealt mercifully with him , that hee is Gods , and God is his : and that hee can see his owne happinesse , and see his owne condition , and so to delight himselfe , and to joy in God , and in his goodnesse . In one word , to injoy , imports no more than to joy in a thing , and to injoy God is one principall thing that makes up the sweetnesse ( at least ) of happinesse ; when wee joy in God upon the sense and apprehension of a mans owne blessed estate and condition . For as I have said sometimes , Non est beatus , esse qui se non putat , hee is at least compleatly , and in a sense no happy man , that doth not thinke himselfe to be so , and doth not see himselfe to be a happy man , and doth not take notice of his owne happinesse . I say though it be not of absolute necessitie to the essence of happinesse , yet to the rituall perfecting , and tasting of the sweetnesse of happinesse it is necessary . There be many Christians I know that are not able thus to reflect , and see their owne face , and condition , though they have a right , and title to happinesse , and are in a reall communion with God , and doe maintaine directly their duty with God in sincerity ; yet there may be some clouds that keepe off this reflexion , and something that takes them off ( at least ) from that sweetnesse , that they might take in this . I shall adde no more concerning this first part that I propounded , viz. to open the subject of this proposition , which containes the object , both materially , and formally of happinesse .

2. I shall but speake a word neither , briefely , Predicate . concerning the predicate , the thing that is affirmed concerning God and his favour , in this proposition : which in a word briefely , containes two things , that were intimated in the proposition , as affirmed concerning God and his favour in relation to our happinesse .

1. In generall , this is tha● excellent good , Generall . which answers to this question , in the Text , Excellent good . Who will shew us any good ? The great good that conduces towards the happinesse of a man , it is God and his favour , that excellent and transcendent good .

2. And a little more particularly , Speciall . According to . this is that beatificall good , that will make a man happy .

in regard of all the degrees of happinesse . and in regard of the manner .

First , sufficiently for the degrees ; Degrees . hee doth bring a man to the true happinesse , and to the perfect happinesse , to the reall happinesse , Beatificall . God in life . and to the royall happinesse ; onely this is the difference , all communion with God , that is in truth , doth interest a man in the state of happinesse ; but there is a difference in that communion , and so proportionably , there will be a difference in the degrees of happinesse .

1. Present , truly , reall . There is a communion that we have with God , and a conjunction with him , even in this life , I meane all that are his by faith . Future , perfectly , royall .

2. There is a communion , and a conjunction which we expect in another life , which is by sight .

1. We are now ( though joyned to the Lord yet ) in some respect absent from the Lord , in the land of our pilgrimage here ; wherein we have some beames , some glimpses , some tastes of the sweetenesse of the light of Gods countenance , though not in full measure : But yet so , that even those tastes are such as doe possesse a man of a true and reall happinesse , not an imaginary happinesse , which worldly men have , viz. their owne dreames , and fancyes in the possession of some worldly things , but indeed that which is truely , and essencially such , and that which doth deserve the name of happinesse , and hath the very nature and being of it ; that a man is in a good estate , for the maine substance , though short in the degrees : God is so great a good , that even the injoying of him in such a manner as is possible for us here in this life , in this vaile of teares , in this absence from God ; that injoying of him here by faith , and those tastes that wee have of him , is enough to elevate , and raise our condition to a state of true happinesse .

2. But then as a lower communion with God , such as we have by faith here , doth bring a man to true and reall happinesse : so when we shall be exalted to a higher degree , and a more neere , and excellent communion with God in heaven by sight , wee shall attaine the royall and perfect happinesse , when we shall see him face to face : Not in that rigid sense , or notion , that the Schoole men have so much written of , as though all a mans happinesse lay meerely in beholding of the very essence of God , which is neither possible for us here , nor in another life ( I say ) to behold Gods essence : and they themselves ( as whosoever is acquainted with them , must ingenuously confesse , if he will speake the truth ) doe exceedingly fumble in the businesse , when they come to it , and they are troubled very much how to accommodate one difficulty : viz. How a man can possibly comprehend the very essence and quiddity of God , and yet not comprehend him , and in my opinion , it is an inexplicable difficulty : And it is impossible for any nature created , not onely for us men , but for the very Cherubins in the state of glory to comprehend the very essence of God , so as it is distinguished from his attributes , for the truth is , there is no proportion at all betweene a thing that is finite , and a thing that is infinite , and therefore it is impossible that our finitenesse should not onely be able to comprehend , but apprehend the intrinsecall essence of God . Neither is this altogether the onely thing , although it be a speciall thing that makes up our happinesse : Our happinesse doth not consist in being all eye , and beholding all beauty , but in the participation of God in all his excellencies , and in the fruition of all those which shall descend from him upon the glorified creature , that is glorified in that state , and condition in every kind , wherof this is but one , though it be a very maine one . But it is no wonder for men to advance their owne art , and for those to speake so highly of contemplation , who have placed al in contemplation . But this only by the way .

( There is one thing more which I shall adde but in a word ) God , I say , and his favour , is a mans happinesse in every degree of happinesse , according to our degree of conjunction , the lower conjunction , by faith in this life , being a true and reall happinesse : and the higher conjunction with God by sight , being a perfect , and royall happinesse , the top of all that which our nature is capable of .

Manner . Singular . 2. So in the second place , in regard of the manner , God and his favour bring happinesse in the most excellent manner , as well as in the latitude of all degrees . I expresse thus much concerning the manner .

First of all negatively , God without the creature : Without the helpe of the c reatures . God without all , or any of the creatures , he needes not the helpe of any ; No more then the Sunne needs the helpe of a star , to make the light of the day ; The Sunne alone can doe it ; nay , it is impossible the ordinary course of nature , that the starres should shine while the Sunne doth : they are all silent when he is in presence , and they all disappeare , when his glorious beames are spread upon this Horizon . There is none of the creatures can be a contributer to God ; nor hee needes not the helpe of candles to increase his sunne shine , in the conveighance and influence of happinesse upon us . And if you please you may consider a double state , and posture of the creature , in which it may be in respect of us .

The creature may be either Absent from us ; Or an Adversary to us .

1. The creature may be absent from us . Absent . We may want those things that are within the compasse of the creature . They are subservient , though not sufficient to happinesse , they helpe something towards the compleating of happinesse ; yet I say when all the creatures are wanting . Behold I create light : God created it out of nothing ; he needed not the helpe of those creatures to produce happinesse , and when they are all wanting , God can doe it without them : God can do it when there is the conjunction of no creature with him : Though they be absent .

2. Nay suppose that they are not onely absent , Adversant . there is not onely a bare privation of them : But suppose a violent opposition ( as it were ) of all the creatures ; the opposition of men , and devils , to shew their hatred in the withdrawing of all things , that might conduce towards our happinesse ; though all the creatures set themselves against us , and conspire against us : Yet the opposition of al could not make any interposition betweene us and our happines , where God is pleased to come , and bestow himselfe upon us . That is the negative part , God without the creature ; in what posture soever we consider them , whether absent from us , or opposite to us : can make us happy , he needs not the aide , and helpe of any in the businesse .

Himselfe alone . 2. Affirmatively , God himselfe alone can doe it , himselfe ; and himselfe alone . He is All sufficient , and can conferre this happinesse , meerely by communicating himselfe .

I will adde but one word more , and so come to the proofe of the point . He can doe it ( and it is concerning the manner too ) as in the best manner , Sufficiently so in the best manner absolutely . There is not onely a sufficiency , but an efficiency ; He can doe it not onely sufficiently , but effectually . There is not onely a possibility and a sufficiency in God , that it may be done : But there is an efficacy , Efficiently . and such as is inseparable : and where God is so possessed , and injoyed , there is an actuall conveighance of reall happinesse . Thus of the Proposition .

2. Now briefly for the proofe of the point . It is not a thing absolutely needfull to multiply many places of Scripture in this case , in an especiall respect ; Because it is the whole scope , and summe of all the Scripture , to present God unto us in this excellency of being , and in this relation to our happinesse ; that it is him alone that can doe it . But yet to make it up , it will not be amisse to point at some few places among the rest , which may give a sufficient taste , and confirmation unto any of this truth ; that he shall no way doubt of it .

1. For the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is proved .

1. By Scripture , and so .

1. By Testimony .

If you will but remember that charge , and direction that God giveth by Moses to the Priests , how they should blesse the people of God . Numb . 6.25 . and so following . Hee prescribes a forme of blessing the people , and directs them in the very words , how they should doe it . The Lord blesse thee and keepe thee , the Lord cause his face to shine on thee , the Lord lift up the light of his countenance upon thee , &c. Here is the very same thing , and the very same phrase ; and this text is a strong proofe of this truth . For this were not a sufficient intimation of blessing conveighed unto the people , if there were not contained ( all the blessings necessary to happinesse ) and expressed in the blessing . And here is nothing expressed , but God and his favour , the shining of his countenance , and that is that one , in which is comprehended all blessings , and all happinesse .

And the very same thing may be observed out of that forme of salutation , that the Apostles used frequently , Paul especially in all his Epistles : Grace and peace be multiplyed unto you . To omit all other variety of expositions , by the grace of God , is intimated Gods love and favour , for the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies principally , that ; I know it hath some other signification ; but the most originall and primitive signification of grace is the favour , and good pleasure of God , which hee casts towards a man : That is , that which is set in the front , as the very spring , and fountaine of all blessings , out of which it issueth , and in which it is contained . Peace , was formerly the salutation of the Hebrewes : and they intended to comprehend under it all blessings , because peace is the mother of many : and the ancients were wont to paint Peace in the forme of a woman , with a horne of plenty in her hands , all blessings : And indeed peace is a wonderfull great blessing ; and they were wont to comprehend by it , as a principall thing , all blessings , and all good : when they wished peace unto them . And indeed take peace in the latitude , and it fully comprehends all , peace with God , and peace with a mans owne conscience , besides all other things , that are intimated by it . Now the Apostle addes in the New Testament grace , to peace . Grace and Peace , &c. As implying that that is the very spring and head of all peace , and of all blessings : There be abundance of expressions in the Psalmes , which doe pregnantly set out this truth unto us . That in Psal. 27.4 . One thing have I desired of the Lord which I will require , that I may dwell in the house of the Lord all the dayes of my life , to behold his beauty ; and to inquire in his Temple : Some interpreters vary concerning what the Psalmist aimes at ; I understand thus much in a generality , which is cleare , that he meanes a communion and fellowship with God : which is that one thing , which if a Christian had , he needes desire no more : That we should all desire and desire againe , and be in love with , and that is enough even to satisfie us , the fruition of God ; and the beholding of him in his Ordinances , in his Temple , to have correspondency and fellowship , and communion with him there . O God vouchsafe us that ! Now this is so infinitely sweete , that it was the Psalmists onely desire , and the summe of all his desires here , and therefore much more in the Tabernacle of Heaven , which doth make up the consummation and compleatenesse of all our happinesse . And so in the Psal. 36.7 . O how excellent is thy loving kindnesse , O Lord ! Therefore the children of men put their trust under the shaddow of thy wings : they shall be abundantly satisfyed , &c. All is placed in God , as if we could but get our share of God , get him , and then all happinesse is gotten . But more plainely in words to our purpose in the Psal. 65.4 . Blessed is the man whom thou chusest and causest to approach to thee , &c. would you know who is the blessed man , and what is that thing that makes a man blessed ? It is he that God chuseth that is happy ; it is Gods love and favour that makes happy , and our conjunction too , and communion with him . And that place that I mentioned before in the former point , in Psalme 144.15 . Blessed are the people that are in such a case : But then hee corrects himselfe , it is not the sheepe and the Oxen , nor the sonnes and daughters , nor all things going merrily with them in this state and condition of life : He corrects himselfe there . But this is the happinesse , Happy is that people whose God is the Lord : They that are in communion and covenant with him , there is the maine thing in which our happinesse , and blessednesse lies .

2. This proved by example .

Example . I will adde but one place or two more , by way of example out of Scripture : and that is all that I will insist upon , as being not altogether so necessary ; but onely to come a little more close unto you , and to make it plaine , that God alone can make a man happy . To omit all others , there be two excellent examples in Scripture that present this truth unto us .

That same in 1 Sam. 30.6 , 7. of David being wonderfully distressed , the people ( saith the story ) whispered of stoning him : He had lost before , his wife , and children , and his estate , and all his people were at this losse , and therefore they that were among his troopes began to mutiny , yea even those that were his followers thought to stone him : but yet ( the Text saith ) David comforted himselfe in the Lord his God . It was that which stayed him , and supported him , and furnished him with comfort in that great distresse , he being able to see his conjunction with God . For there is a double degree of comfort . There is the consummation of comfort in heaven , when there is the consummation of happinesse . And there is a lower degree of it here , which sometime is called a consolation ; such as may be enough to comfort us here , and to make us hold up our heads here , and that when all the creatures faile , and are all withered and blasted , even here God affords this to David , in his greatest distresse and extremity .

And that which I have sometime treated on , that excellent place in Habbac . 3.17 . The figge tree shall not blossome ; neither shall fruite be in the Vines , the labour of the Olive shall faile , &c. But yet though all these things faile and decay , I will rejoyce in the Lord , I will exceedingly joy in the God of my salvation : which implies thus much ; that God is so excellent a good , that they that keepe their hold in him , and keepe close to him , it shall be a spring of comfort , a fountaine of happinesse unto him in the middest of all adversity ; when all things desert , and forsake a man , and will afford a man no happinesse at all , this shall . Now briefely in a word , further for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of the point , for I will not dilate in any , but shall desire to passe over all things in as compendious a way as I may , because I would finish the point .

Experience of the faithfull . 2. Besides the testimonies in Scripture , it may be made more legible , and visible , by considering the experience of the faithfull , and of the Saints of God in all ages . For as for those that are strangers to God , that never tasted how good and gracious God is : and have not their eyes opened to see the beauty and the excellency that is in God , they may heare all this discourse it may be as a tale , and strange thing , that a man that hath nothing but God alone , yet should be said to be a happy man , it seemes very uncouth to them , and they heare it , and smacke a little at it perchance ; but they understand it not , nor finde any rellish in it ; but the soule that is Gods , all that are godly , that have had this conjunction with God , and this communion with him , may come in to testifie and verifie this point .

Some more singularly , as the Martyrs , Singular . which have willingly suffered the losse of all things , and yet suffered nothing in their suffering ; but so farre have beene elevated and raised with the apprehension of this conjunction with God , and fruition of him , that even the most bitter things , that could be laid on them , could make no print in them : They laid downe their bodies with as much willingnesse , and chearefullnesse , when they were to dye for the name of Christ , as we lay off our cloathes when wee goe to bed , as a Father speakes . Particular . And in many particulars which I could bring ( if I had time and did intend it ) I could excellently make plaine this truth . That of Theodoret ( to name no more ) that found so much sweetenesse in this , even when he was on the racke , in the midst of his torture , that he did not finde any anguish in his torments , but a great deale of pleasure : and when they tooke him downe from the racke , complained that they did him wrong in taking him downe , and in ceasing to torment him : For , said he , all the while that I was on the racke , and you venting your mallice against me , me thought there was a young man in white , an Angell stood by me , which wiped off the sweate , and I found a great deale of sweetnesse in it , which now I have lost .

In this experience we may see it cleare , and evident , that God needes not the helpe of any other thing , here was nothing in the world , to give any sense or taste of happinesse , unto poore Theodoret ; but it was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it was meerely a conveighance of Gods owne spirit and himselfe , unto his spirit and soule ; that supported him infinitely , and made his paines sweeter then his case , and more desirable to him . And I know there is no Christian , that hath had communion with God , but in some degree , or other , hath the same experience ; especially when God doth make his comforts most sweete , and the sense of their happinesse at the highest ; It may be when their outward condition is at the lowest . A cleare experiment to proove , that what God doth by the creature , he can doe without . The comforts that lye scattered in them , are all concentred in him , and he can conveigh them in the middest of the want of all .

2. Now in a word for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the ground and reason of it . I shall give but a briefe touch , because of the consanguinity of this argument with the former , and there hath beene something said in that , which will ease me in this .

There be three things ( as I propounded in the former point ) which I must meerely mention here .

Whether wee consider the nature of happinesse . or , Whether we consider the nature of man : or , Whether wee consider the nature of God : ( for I shall onely adde that as proper here in this place ) you shall finde it most true , that God alone without all , or any of the creatures , is our happinesse , and can make us happy .

1. For the nature of happinesse , Nature of happinesse . that requires two things , Perfection , and Satisfaction .

It must be perfect good , and a satisfactory good ; and this you shall see most fully in God : Requiring Perfection , Satisfaction who is such a good , as the soule may rest upon , and rely upon .

2. If wee consider the nature of man ; Nature of man . that requires such a good that should have all the dimensions of good ; as length , and breadth , and height , and depth : It must have longitude , and latitude , and altitude , and profundity , or else it will not be commensurable to the condition of the nature of man . Man is ( at least his soule ) appointed to be an immortall creature , and therefore a happinesse , that is lesse then immortality , cannot be a happinesse for a man : Now there will be no defect in the length God is infinite and immortall ( I shall touch it a little more particular anon ) but I say God is immortall , and without doubt can conveigh that happinesse which a mans nature requires .

And there will be no defect in the other neither , in the latitude : whatsoever latitude , or largenesse , the large heart of man doth require , God and his favour will come no way short to fi●l up that latitude ; Neither will there be any defect in the height , or profundity . A high , a noble , and sublime good , it must be , that must make a man happy : that is of some noble nature , a solid and substantiall good , and all this concurres in God , and therefore

Nature of God . 3. To come to the thi●d , if wee consider the nature of God , we shall finde that all these doe concurre in God , and that there is no deficiency at all ; but that God alone without the helpe of any creature , may make up our reall and our royall happinesse . I propound this 1. A little more generally . 2. A little more particularly .

Generall . 1. More generally . Divines use to observe , and it is traditionally taken out of the Schooles ; that there are three wayes of knowing God , All-sufficient . which I will mention here by the way , because I shall have occasion to use them hereafter .

1. Via causalitatis , of causality . 2. Via eminentiae , of eminency . 3. Via Negationis , of negation .

They make them three , but I shall invert the order , and make them but one : because there is but one way , whereby God doth come to be knowne unto us , who are his creatures , and that is Via causalitatis ; if God had done nothing , or made nothing , though he had beene then in his owne excellency of nature , and injoyed an infinite glory , and happinesse in himselfe , yet he could not have manifested it to others , when there were no creatures made , and so all the manifestation of God had laine hidden ; not hid in darkenesse , but hid in light , in abundance of light . It is not for want of ability that hee cannot make knowne himselfe , but it is for glory . As the Sunne cannot bee beheld , not because it is too obscure , but because it is too light , Excellens sensibile destruit sensum . The object is too strong ; it is so glorious an object that our eyes are too weake to looke fully upon it . Now the two other wayes come in , and subordinately helpe out that ; because God hath manifested himselfe to our capacity , by his workes of creation , and providence , which is the onely way that God manifests himselfe in nature , in every workemanship , in every worke of his : As the saying is , the meanest creature hath aliquid Dei , and the best creature hath aliquid nihili . Every creature is a compound of perfection , and imperfection ; and therefore cannot possibly exactly manifest God . But there must be the two other wayes to supply it , and make up that manifestation , by which the soule may be reduced to the understanding of God , by his workes .

The two other come in , I say as wayes to supply it .

First of all , all the excellencies that be in the creatures , are supposed to be in God that did make them . It is impossible , as the saying is , that ullus daret quod in se non habet . It is impossible that a man should give that to another , which is not in himselfe , it is impossible that there should be any good , or excellency in the creature , but that it must be in the Creator , and that in a transcendent manner : which is the second way Via eminentiae .

But because every creature hath aliquid nihili in him , that is his imperfection , by which he comes short of God , and will not be full : we must make it up with the other supply , and that is the third thing , Via negationis : by removing all the imperfections , and setting them all aside , as the concomitants of the creature , for God cannot see the creature , but with some deficiency which he is free from . And therefore this followes as another way , I say Via negationis , God hath not these and these imperfections . But now to apply all this and bring it home to my present purpose ; As God may bee knowne these wayes in generall .

2. So in speciall , he may be knowne to be , and is our happinesse , and can bee our happinesse all these wayes even alone .

1. He can be our happinesse , and is our happinesse , Via causalitatis , God is omnipotent , and so if there be any thing that is necessary , or conducible for our comfort , or happinesse , it is all in his power to give , and so can be our happinesse . If creatures be necessary ( and so farre as they be necessary ) if we have God wee are in the most certaine way of having these and all other things . For all lye in God as a Fountaine and spring of all . Suppose there be a necessity , that a man cannot be perfectly , meerely happy , in the fruition of God , formally ; because man is a compound creature , a body as well as a soule : yet God alone may be sufficient , because all is in him casually , he can produce and command all other good , and all other creatures , as being Lord over all , if we want fire , or cloathes to warme us , and keepe us from the cold ; though for the present wee have not those , yet God can bring fire and cloathes , and command all the creatures to waite upon us , and serve our necessities . So that if a man have nothing , yet in having God hee hath all ; besides hee hath the Lord of all ; which can with a word , or a nodde , an intimation command not onely the creatures that are , but create creatures anew , if hee would ; If the whole world now extant were not able to doe Christians good ; God were able to create another world for their good : and furnish it with all creatures sufficiently to doe them good . As suppose a Christian were sicke of some new disease , that all the world had not a medicine for it ; yet God can command one , or make a new medicine ; because all things are at his disposing , So that if we have God , we have all in the case , and so an all sufficient good in God alone , and an all-sufficiency of happinesse .

2. God is all via eminentiae , being able to supply the want of any creature ; as hee can bring all the creatures to us , and give them us , which are necessary for our good , and comfort : so he is able by way of eminency to supply the defect of them , though he bring them not , he can doe it by himselfe ; and which is most of all , he can give us that , without which nothing can be good for us ; that is , set our spirits , and hearts in a right frame ; which if they were not , they would spoile all we have , and they would make them rather an aggravation of our misery , then any addition to our happinesse . God onely is able to make a man so that he may be a fit subject of happinesse , and capable of it ; being inlightened in his understanding , and rectifyed in his will and affections , whereby hee is able to esteeme of things , and love things as hee ought , and to use them accordingly . So that whatsoever good may result from the creature for our good , if we have God , we have it . For we have the Spring , and Fountaine , and Mint , in which he can cast all other good for us . For this is a certaine rule in Divinity , that God cannot doe any thing by the creature , but he can doe the same without the creature . Nay more then so , the creature ( although present ) cannot doe any thing without the assistance of God ; but he himselfe can doe it though no creature be present . Yea God is so eminent a good , that he containes the transcendent excellency of every creature : For let any creature be wanting , as fire to warme us , or water to wash us , yet God can supply that defect ; he can doe it by himselfe , because all the excellency of every creature is transcendently in God . He hath power to suspend the action of the creature , and take off the blessing : and on the other side , God can supply the want of the creature , by a hidden way of his owne blessing . He can make a little to goe a great way , yea without all , as well as with all , hee can make a man happy . He is an equivalent good to make satisfaction for al , and so in this respect he can be our happines , and bring us to happines .

3. Via negationis . God alone can bee our happinesse , because there is no defect in him . He is a rocke in time of need ; he can doe whatsoever any creature , or all can doe for us ; nay more , for if wee had all the creatures , they would be all defective , but there is no defect in God ; As suppose if in sicknesse there were such a medecine , which if I could get , it , may be it would doe some good : Now God , hee can doe that alone himselfe , which any , or all creatures could doe , nay and above , and beyond all that every one of the creatures can doe . Because every creature is defective , and too short , but God , he hath all excellencies without any mixture of imperfection . In a word , God is All-sufficient , as in the tenor of the covenant with Abraham , Walke before me and be upright , I am God All-sufficient . He is All-sufficient , that you cannot name what you would have , but he is that , As the Rabbins had a conceite of Manna , that it had that taste in every mans mouth , that every man desired : I am sure it is so of God : Or as some men that have a mind at some dishes of meate , they can finde all the dainties in the world in that dish which likes them ; as suppose Pheasant , and Partridg , & Capon they find al in that dish ; It is most certainly and really true of God , not in conceit onely ; Hee that knowes what God is , if he have God , he can finde all good in him , all the excellencies of all the creatures are compendiously , and summarily comprehended in God . Now hee that is All-sufficient , there can bee nothing wanting in him to make perfectly happy , even by himselfe alone .

2. But now to speake a little more particularly . There are but three things that I shall desire you to consider , and no doubt but out of every one of them will result a strong and cleare proofe of this truth .

First , consider the particular perfections which are in God .

Secondly , consider the proportion they have with our nature to supply our wants .

Thirdly , consider the neerenesse of that conjunction and communion , which we may have with God , that so we may be interested in his perfections .

For the first of these , the particular perfections of God : In a word to name no more but the maine .

1. The power of God , and his omnipotency .

2. The wisedome of God , and his omnisciency .

3. The goodnesse and grace of God , which is infinitely transcendent , and hath the crowne of all the attributes of glory . For when the Lord told Moses he would shew him all his goodnesse , hee set himselfe out in the attribute of grace and mercy . But yet a little more particularly .

1. There is power in God , by which he is able to supply all things whatsoever , according to his will . There is nothing but his omnipotency can reach ; And for a man to have him to be his friend , that is Lord of all , in whose hands is the disposing of all , he cannot but thinke himselfe happy , having the possession of such a friend .

Wisedome . 2. All wisedome is his . If he knew not our wants , but were ignorant of them , though he had all power , it were nothing , and hee had need to be put in minde to shew it . But now he knowes our state , and condition ; and he doth know all the wayes , by which it is possible to supply our necessities .

Good will . 3. But yet neither of these were any thing , though he had power and wisedome , yet if he did want goodnesse , this would little relieve a man , and stand him in stead . Therefore we added in the third place , the excellency of goodnesse . He is the fountaine of all goodnesse , all proceeds from himselfe ; he is the Originall of it , and he lookes not for any rise from us .

Now to have God in whom there is such a concurrence of all these ; that hath all power to helpe me in all cases ; that there is nothing can come without the sphere of his activity , beyond his power . That hath all wisedome , to take notice of all my wants , and knowes all the wayes to supply them . And beyond all these , having intelligible goodnesse , such bowels of compassion , that it is not possible , but he should use his power , and set out his wisedome , rather then those that he hath taken into covenant shall not be supplyed . Who would not easily apprehend out of this ▪ that the possession and fruition of God , such a friend as he is , needs no more , all being in his power . Suppose that a man had among men such a friend , suppose a King , who were wise , and did know in what state and condition hee were : And had such power , and dominion , that he could command any thing , that were necessary for the supply of his honour , or advancement ; And withall , had such an ingagement upon him in affection , and good will , might not this assure a man , that this were better then many pennies in a mans purse , then the possession of many other things , nay although he wanted all other things , yet the favour of such a man would fetch in all other things . Such a friend is God .

2. This would not be our good , Proportion except there were some proportion in our nature towards it . It is not in God , in all those excellencies to make us happy , unlesse we be capable of happinesse : But now therefore consider that man being created according to Gods Image , he is capable of it , and it is sutable and competible with him , as Gods servants good . His soule may looke upon this society , and fellowship that he hath with God , hee is apprehensive what a rich treasure it is . How much it is more worth then tenne thousand Mines of Gold , to be able to say , God is mine : he is apprehensive of it , and hee seeth no defect , but this may be compleate happinesse to him and therefore he delights in it , and comforts himselfe with it . As he did sometime , hee was a great Courtier in King Cyrus his Court , and one in favour with him , he was to bestow his Daughter in marriage , to a very great man , and of himselfe hee had no great meanes , and therefore one said to him O Sir , Where will you have meanes to bestow a dowrie upon your Daughter , proportionable to her degree ? where is your riches ? Hee answered , what need I care , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Cyrus is my friend . But may not wee say much more 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , where the Lord is our friend , that hath those excellent and glorious attributes , that cannot come short in any wants , or to make us happy , especially wee being capable of it , and made proportionable .

3. Consider the degrees of communion and conjunction betweene God and those that are his , He is so intimate , that hee can conveigh himselfe ; he can drop his owne influence into the soule of a man , and sweeten a mans very spirits within him , and heighten and elevate them . Whereas all other creatures stand without a man , and cannot reach so farre , but in him we live and moove and have our being . To omit all other expressions , of the neerenesse of God and the soule . It is the most intimate conjunction that can be . And therefore the fittest to conveigh an infinite and compleat happinesse . And as it is the most intimate conjunction ; so it is the most indissoluble conjunction . The bond can never be untyed again , if the match be once made betweene God , and t he soule of a man , that must continue , which is the excellency of happinesse . For this is one maine part of happinesse that it shall never be lost . And therefore where there is such riches in God , and such All sufficiency , as appeares in the particular attributes before mentioned : and such as wee are capable of , as are within the sphere of our natures capacity ; and so may be our good . For nothing will make us happy , but what is bonum congruum . And where wee may come to have sufficient conjunction with it , an intimate , and strong conjunction , and indissoluble and inseparable . And all this being in God ; there can be no hinderance but that God alone may , nay God alone is the spring of all our happinesse ; and so the point is cleare . That God alone can make a man truely and perfectly happy ; give us the reall and the royall happinesse .

The fifth Sermon . PSALME IV. VI.

There be may that say , who will shew us any good ? Lord , lift thou up the light of thy countenance upon us .

WE are still upon the point of happinesse : The last time , wee came to the affirmative part , viz. That God alone can make us happie . I opened then the point , and demonstrated the truth of it ; wee now come to the Application of it .

The maine thing that I aime at , according to my ordinary course , is the matter of Exhortation . But before I come to it , I shall premise a word , or two .

SER. V. First , for Instruction . Application . Second , for Reproofe , and so Third , for Exhortation .

Instruction of the ignorant . 1. First of all for Instruction . Wee may first learne what happinesse is , and who is the happy man . A thing I confesse , which I mentioned by way of instruction out of the former point , as sometimes it fals out , that I have occasion to deduce the same things , out of different principals . But yet let no man thinke it is superfluous ; for , for the most part , those consequencies which flow out of many things , and are so often spoken of , are ( for the most part , I say ) of frequent use : and therefore if they be iterated it cannot be unnecessary : as we see it , there be some things that are more necessarie than others , and we are not wearie of using them often , nay alwayes : and some things though necessary , yet if we use them alway , we should grow wearie of them ; as now if we use Beefe , and Mutton , or any one such thing , ( though these are the best wee can hold longest with ) yet if we use them alwayes , the stomack would be cloied , and we should grow wearie of them . But yet Bread we are not wearie of , though we use it alwaies : nor drinke we are not wearie of using alwayes : what ever other cates or dainties we have , yet these are common concommitants of all our eatings and feasts . And so there be some things in Religion , that men would bee cloied with all , with hearing them often over , and they count it tedious to have them often inculcated upon . But yet there be some things , that are so necessarie , and we have such an immediate necessity of them , that the state of our soules requires that they should often be inculcated on . As the saying is ( which I often use ) Nanquam nimis dicitur , quod nunquām satis discitur : We can never heare that too often , that we can never learne too well . And this is that we learne hence , both , Who are the happie men : And wherein happinesse consists .

Because there is so much blindnesse and darknesse in the minds of men this way , and men are so befooled in their thoughts ; that though they be told of it a thousand times , yet they will relapse into the same errour .

Now to give a briefe touch ; Godly . we see here that a godly man , and even in the worst condition , Felicitie . when he is at the lowest ; how ever men do scorne , Dignitie . and despise men in that condition ; yet if we looke on them ( as we ought to do ) with judicious eyes , we must needs acknowledge them the happie men . Admit they have not wealth : admit they have not honour : admit they have not pleasure , in this world , but it is all contrary with them ; yet if they have God , who is the all in all in point of happinesse , as this truth manifessteth , who can deny that they are happie men ? We see the Stars ; although we see them sometimes in a puddle , in the bottome of a Well , nay in a stinking Ditch : yet the Starres ( although they reflect there ) have their situation in the Heaven : So it may be with a godly man ; we may see him in a miserable condition , in a low condition for these worldly things ; but yet for all that , hee is fixed in the region of happinesse : so long as they retaine the possession of God , and the fruition of him ; that God ownes them ; and that they have commerce with him , and communion with him ; It cannot be , but that he that thus partakes of God , must partake also of happinesse . And on their side , it will not be amisse ( though it be done enough already , yet it can be never too enough ) to beat downe the vanitie of worldly men , that want godlines , Wicked . Miserie . Indignity . and so have no interest in God , but live in their naturall condition , in prophannesse , or some higher degree of sinne ; and are strangers , and aliens from God ; Suppose now such a one , who hath all those outward things , in such a manner ; that men at the first view doe admire , and envie , and repine at the happinesse of such a man , yet if a man doe consider well , and view the state of that man , he cannot conclude him to be a happie man . Alas this man is without God ; he hath not the favour of God , but God is his enemie ; and how can he be happie then ? As the Father speakes of Ahab , he describes him sitting in his Ivorie palace , in the time of the three yeares famine in Samaria ; when that there was a want and scarcitie of all things , by reason that it had not rained in three , yeares , ( saith he ) he had gold and silver , and jewels , in every place , but yet saith he , what good doth all this to me ; so long as the heaven is as brasse , above ; and the earth as iron , beneath ? And what good can all these worldly things doe to a man , so long as the heaven is as brasse ; so long as heaven is shut against him ; if Gods favour be not on him ; but his frowne ? this must needs dash , and marre all the mirth , and happinesse that he hath , in the middest of all earthly things .

2 Secondly , Reprehension of the madnes of wicked men who , we may take up an other consideration from this ; and speake of it by way of Reproofe and Lamentation , and bewaile here the vanitie and miserie of a great many ( not wicked men only , but even ) godly men : that seeing there is so much in God , yet they make out so little after God .

1 If wee looke upon worldly men , Seek not God . Esteeme him not as the only happinesse . we shall easily see this ; how farre they are from seeking God as the only happinesse , from esteeming God , and loving God as the only happines , insomuch , that they cannot be perswaded to think that there is or can be any great happines in him : you shall hardly beat them out of it , but that it were better to have so much gaine ; such a revenew by the yeare , then to have God for their friend : they will hardly be beaten out of these principals : and therefore it is no marvaile , no wonder if they turne an ace with God , and be bold with sinne to like violation of their peace with God , to purchase that thing which they count more precious then God , and to turne their backs on God to get that which they count their happinesse : as suppose they think that gold , or any such thing , be the only way to make them happie , then farewell God : & hoc primum repetunt opus , hoc postremum omittunt : they are all for this : and therefore I say it is no wonder that these worldly men who never tasted the sweetnesse of God , doe thus : 2. But this is the griefe of heart , and the greatnesse of the sinne , Of godly men that , Know it . that those that are Gods servants , that know the excellencie that is in God , and doe pretend to it , and professe that they believe that God is their only happinesse , Professe to believe it , and that it consists in their communion and fellowship with him : yet when all comes to all they are so farre carried away with the course of the world , Yet neglect it . that neglecting God , they seeke after gew-gawes , and toies , and place so much happinesse in them ; and make so little after God , though they professe otherwise , and though they know otherwise . It is not my jewell in my bosome , or my curling , or crisping my haire , that makes me a happie woman : nor is it any of these gew-gawes , or toies , ( happily will they say ) that makes me happie : But yet alasse , when all comes to all , they goe as gaudie and as fantasticke as any others , and make so much of it , and are as readie and as foolish to run to the same excesse of riot , as though God were not their ornament and their happinesse : If they did believe this , and remember this , that their happinesse and excellencie lay all in God , though they might make use of other things in a sober and a modest and exemplary way , such as were fit to give an example to the world , of extraordinarie pietie and sobrietie : in this course , and with this caution , I say , though they might make use of any sober and modest way , yet they would not goe so vainly , and fondly , and gaudily , and place so much happinesse in these things ; did they believe this , that their happinesse lay in God : and surely , it argueth that they have not that high esteeme of God , and that they repose so much confidence in him as in their only happinesse , they would not els be so fond of so foolish things , for it is a thing incompatible with a minde that is fully possessed with the excellency of God , which if we had , it would make us looke a squint on all other things , even the best things , and much more on things of an inferiour nature : yet I say , this follie of many professors that they place so much in these poore things , and it is a thing to be bewailed .

3 But to come to that which I aime at most , Exhortation to the weake . and which is indeed the principall , viz. the matter of exhortation : That we would every one of us , seeing the maine of our happinesse lieth in God , and so much of it , that he alone can make us happie , if we can but get him , and enjoy him , and walke in a sweet and holy communion with him , that will make us happie , though we have nothing else in the world , though we be cut off from all other things , then I shall intreat to make way by certaine steps and degrees to what I aime at : and ,

1 That all Christians would understand this truth ; Vnderstand it . I know there are many other things in Religion necessary to be knowne , but I only mention these steps which otherwise I am not to dwell on , but to arise higher , and ascend by these . Many men I know count many things in Religion , and many things that are delivered , and so this , to be but Paradoxes , and the conceits of mens braine , the fancies of some contemplative persons , that live retired and doe not know what belongs to the world : and truly for my own part , I will never decline the imputation of being subject to such weaknesse ( if men will so terme it ) as there is no man but hath his failings and his errours : But yet if this be truth of God , and in his Word , then I suppose we are out of any danger of being questioned for fantasticke , or foolish , or paradoxall conceits , delivering that which wee have received from God : and I would desire every one but to consider and take notice of this truth , not as the fancies of a man , but as a truth that is divine , and as the Word of God : that God alone can make a man happie , though a man have nothing else : understand this and take notice of , and thinke on this truth .

Believe it . 2 Believe it , bring your hearts to assent and adhere unto it : Doe not stand out in distinctions , or in staggerings with this truth , or speaking against it , or finding some evasions or declinations to avoid it , but receive this truth and embrace it by a firme and stedfast faith : It is not to be expected , though this good Word of God bee for my good , might serve for a good end , viz. to presse the endevouring many things in my practise ; yet ( I say ) it is not expected that it should do this , except it be imbraced by faith ; believe this therefore , that is the second step . I would desire every one to bring their hearts to this truth , and believe this , and receive it as a realitie .

Ponder it . 3 Ponder on it , and consider it , and meditate upon it ; to chew it up and downe in their mouths , and in their minds . Many truths there be , that have a swimming motion in our heads , but there is no decoction of this truth , and we are not the better for them , because we doe not ruminate on them , and chew them , that we doe not turne them into nutriment : As you know it is with meat which a man would put into his bellie , if it be not prepared some way , as boyled , or roasted , or some such fitting , it will not turne to nutriment , but rather turne to diseases in the stomack : And so it is oftentimes ; that many truths that a man understands to be truths , for want of ruminating and chewing , they doe not turne to spiritual nutriment , to breed any good spirits , any good blood : I would desire every man therfore ever and anon to ponder on this truth , and meditate on it . Is this a certain truth that there is such a compendious way to happinesse , that although I goe not from the East to the West Indies , and fetch all the commodities to bring in gain daily , bring in such an estate to me , yet if I sit still and only take care to walke with God , and make God mine , if I can but get him , and come to possesse my soule of him , and have a fruition of him , this will make me happie alone : I would desire men to consider this and to ponder , and meditate upon this .

5 And then in the last place , Walke in the strength of it . I will but only mention all these steps , let us carrie our selves in the vertue and strength of this truth , in the way that this truth thus known , and believed , and thought on , will bring us unto , and force us to goe ; let us doe these things , that may expresse our apprehensions of this truth , and our beliefe of it , and our thinking on it ; this is the maine thing I aime at , Let us live as those doe , and as those cannot chuse but do , that doe know and believe and thinke on this truth .

Now there be but three things , wherein wee shall expresse the realitie , that we doe know , and that we doe believe , and that we doe ponder and thinke on this truth , and not cast it farre from our eyes , I say wee shall expresse it , in these three things according to the severall rankes and degrees of men .

They that yet are not in possession of God should , 1 First of all , are there any men that are not yet in the possession of God , that are yet without God in the world , such as have no interest in him , no relation unto him ; no assurance of his favour , if this be a truth , that in his favour is life , and that all our happinesse is bound up in him : then those that know and believe and thinke on this truth should seeke after God , and endeavour to make God theirs , to come in and lay hold on God : to come into covenant with God , to come out of their sinfull course and to repent of their evill wayes , and to make their peace with God , and set themselves to walke with him : Seek after him So that this is the first sort of men we have to deale withall , if there be any here , that are not yet Gods , nor he theirs , that are not in covenant with him , nor have an interest in him , nor have any assurance of his favour , nor any ground of any such assurance , let this be an incitement to induce them , to make it the first thing that they doe , to lay hold on God , believe in him , submit your selves to his service , repent of all your evill wayes , and come into the service of God : only let me adde something by way of caution , though we all professe the name of God , yet I perswade my selfe there is none here that is so charitable to thinke that all that are within the pale of the Church , have reall interest in , and reall possession of God , Many are called , but few chosen ; and I thinke no man will hold this in generall uncharitable ( though when a man shall fall to deale with particulars perhaps there hee may transgresse the bounds of charity , but ) I say in the generall there is no man will question it : And therefore being to speake in such a place of this argument , where we suppose there are a great many that have reall interest in God , yet we cannot expect that all have so : the thing therefore will not be in vaine , to give some cautions .

1 Take heed that they do not presume that they are Gods , and hate the profession of him , Presume not . and have an interest in him , without sufficient ground and warrant , there be many things that lift men vainly up in their presumptions this way : Briefly to mention some few .

1 Many men are presumptuous of God and of his favour , Vpon goods of fortune . upon the most unworthie ground that can be , I mean , not worthie to be named among Christians as a ground of Gods favour , I meane riches and outward estate , they presume on this as a signe of Gods favour , supposing if God did not love them , how should he prosper them so , whereas they see that many men that pretend more to Religion than they doe , and are more busie in religious wayes and courses then they are , yet notwithstanding they have a great deale more , and are a great deale richer , and more prosperous then they are ; and therefore they are readie to blesse themselvs : but this is so fond and foolish a ground to presume upon , as it is unworthie to be mentioned among men , much lesse among Christians : I beseech you , let no man be so foolish , nor so ignorant in the wayes of God , as to think that a great estate is an argument of Gods reall favour : God many times debarres his servants and children of those outward things , and many times , loades his enemies with them : As you know it is in another case , those Sheepe and Oxen that are to be fatted for the slaughter , shall be sure to bee put in the best pasture , whereas those that are to live , be laid up perhaps in a poore , or no pasture : And so it is in this case , those that God preserves for heaven , reserves to eternall glory , may be and often are in a meane condition on earth ; whereas those that he fattens for eternall fire , for the day of destruction , the day of slaughter , are it may bee fatter fed here . I hope there is no man therefore in this assembly that will be so foolish as to be carried away with these , to thinke that because he is in greater estate , and hath more riches , hee is therefore in Gods favour .

Vpon the bounds of the Church . And again , many men are readie to presume because they are in the bounds of the Church , as they replyed to our Saviour , have not we heard thee preaching in our streets , yet saith our Saviour , I know you not : It is no argument that a man is in Gods favour , because God hath made a man so happie as that hee hath beene borne in the bosome of the Church of God , and hath beene acquainted with the means of grace and hath been a partaker of the ordi●●nces , as I have said divers times on other occasions , there may bee found some filth under the stones of the Temple , under the Church building : so there may be as filthie and as odious persons to God , live under the ordinances , and in the Church , as any other : And therefore let no man presume on this , build on this , that he is in Gods favour , because God have given him this happinesse , made him so happie as to bee borne within the Church of God .

3 Let no man presume on common gifts : Vpon common gifts . there be some gifts even in the Church of God , and such as belong to the Spirit , such as are communicable not only to the good and elect of God , but to the wicked and reprobates , such as neither have nor shall have any part in God : they may have , many gifts , but they are but common gifts , which doe not commend them to bee the sonnes and daughters of God : wicked men may have a great deale of knowledge and outward godlinesse , and know a great deal of the mystery of faith and other things , and therefore let no man build on this sandie foundation , to conceit that he is in the favour of God , and a possession of him , and so in a state of happinesse and way unto it .

2 But to come to that which I aime at , Make sure that God i● y●●●s make it sure unto our selves that God is ours , let men goe throughly to worke , and consider and deliberate of it , as it becomes so solid and so serious a businesse , Make sure God is yours . to make sure of their salvation , to work out their salvation with feare and trembling ; and in one word , for I shall only put you in minde of what I delivered in the explication , which will be the crisis of a mans estate and condition , No man is in the fruition of God , but he that is truly regenerated , and effectually called ; and hee that is received into a covenant , and league , and confideracie with God : Now therefore here will bee all the triall : Let a man examine whether he be thus truly regenerated , and effectually called : and in one word , the summe of all will be this , if hee doe embrace Christ , ( and God in Christ ) as Christ is offered him in the Gospell , and resignes himselfe to the regiment and government of Christ , and doth so esteeme and prise him , that he counts all things as dung and drosse in comparison of him , and can leave father and mother , and forsake all , to follow him ; and can take up his crosse , undergoe any crosse and affliction that shall bee laid on him , rather then he will forsake Christ , or part with him ; they that have thus brought him in their hearts , to contract it in one word , to resigne themselves to the government of the Law of God , and set themselves in every thing to walke with him , and to approve themselves to him , that have some evidences that God hath brought them into covenant , and that he hath effectually called them , and that all the promises and priviledges doe belong to him , but without this he must not rest secure , till he hath deserved some signes of this , for certainly ( I know there be degrees of this , but ) except he bee assured of this in some measure , let no man presume that hee hath an interest in God , and therefore that hee is not in the state of happinesse , but he is yet in the state of sinne and of misery , and that hee must repent and alter his course , that so hee may make an approach to happinesse .

2 But then in the second place , is God our happinesse , and the possession of him alone perfect happinesse ; then , as they that as yet have not God , make that the first thing they do to get him , and neglect all other things , for otherwise they are out of the state of , and way to happinesse : So in the second place , let those that have God and doe enjoy him , learne how charie they should be to maintaine their communion with God , Retaine him . they should be as charie and warie as in a thing that concernes their happinesse so neere : No man would neglect his happinesse , nor willingly forgoe his happines more or lesse : God is all in all to the happinesse of a man : And therefore if God hath given you any taste of this , if he hath brought you home unto himselfe , any Christian that is made sure of this , let him make precious account of it , and let him be very charie and warie how hee forgets his happinesse ; consider your close keeping to God , is your close keeping to your owne happines : your life , and your good , and your happinesse belongs to that : learne therefore to depend on God , and to looke charily to that .

Now there bee two things necessary toward this , and I take both out of the Scripture .

Seeke his favour . 1 If we would enjoy God , then as in the Psalm , Thou saidest Lord seeke my face , thy face Lord will I seeke : if we would enjoy the light of Gods countenance , then it should be our care , our first and chiefe care to doe our dutie , to seeke the face of God , O Lord lift thou up the light of thy countenance upon us , seeke the face of God ; make it our care to keepe close to , and walk with our God ; and not straggle and wander away from him in the wayes of sinne : That which the Prophet gives us counsell to doe in Isaiah 1.17 . Cease to do evill , learne to doe well , may serve as a generall rule .

Eschew evill . 1 If we would enjoy God , then let us be carefull to avoide and take heed of evills ; for every sinne doth make a separation from God ; sinne is the wall of separation , and a cloud that hides Gods face from us .

Doe good . 2 Seeke his face , and walke more diligently and constantly in the practice and exercise of all holy duties , especially the spirituall dutie of continuall prayer , that is one thing by which you maintaine communion with God : and so all other spirituall duties that are spirituall , they are the things that doe approximate us to God , and therefore let us practise them , and bee serious and spirituall in the performance of them , that is one thing , wee must seeke his face by abstaining from every evill , and doing every good , especially by doing those things by which our communion with God is in an especiall manner maintained .

Acknowledge his favour . 2 And then when all is done , there is another thing . Lord hide not thy face from us , we must acknowledge it is all of the speciall grace of God , Lord lift thou up the light of thy countenance upon us : if we should set our selves to seeke God , and God should hide himselfe from us , if we seeke his face , I say , yet if God should hide his face from us , there might be a great deale of sorrow and anguish of spirit , it is Gods gracious freenesse to lift up the light of his countenance : and therefore let us walke humbly with God , that wee may not provoke him to hide his face in indignation , let us prise him so ( I say ) and walke so with him as he may not forsake us : For if we live not loosely and doe not evill , yet if wee are but formall , and cold in the performance of duty , and goe not submissively about the worke , and shew not the vivacitie of love and affections towards him , this may cause him to hide his face from us , and punish us sharply , though his good will be towards us . And therefore we should doe all these things that I spake of before , and doe them withall humilitie , and all vivacitie , and still know it is Gods speciall grace to lift up the light of his countenance upon us , even when wee have sought it ; and therefore that I adde here , Thou saidest , seeke my face , thy face Lord will I seeke , Lord hide not thy face from mee : Men should still bee begging of God that hee would not hide himselfe from us , nor withdraw himselfe , but cause himselfe to shine upon us , and the only way after all is this , that wee shew our selves humble and vigorous in the performance of our dutie , for the more vigorously we call on God , and the more humbly we walke with God in a sweet manner , the more wee shall perceive God to be delighted with us , and reveale himselfe unto us .

Is God our happinesse , and our all in all unto it , then as those in the first place that want God should make out after him and seeke to enjoy him ; and as those in the second place , that doe enjoy him ; should make it their greatest care to keepe close to God , and to hold him and to maintaine communion with him : that they cause him not to withdraw his face from them , and depart from them , and so withdraw all comfort , ( for when the King is gone , all the hanging is taken downe , so all joy and comfort and happinesse is gone and taken away when God is gone ; whereas in the middest of miseries if God be with us we are happie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , where God is , there is Heaven ; where the King is , there the Court is ; if a man be in a prison , yet if God be with him , he is in state of happinesse .

Esteeme God , so must , 3 In the last place , let every man esteem and prise God as the only thing of his happinesse , and let us shew that we doe esteeme him so : if we doe professe that our happinesse dependeth upon God , then let us shew that we doe thus thinke , and thus believe , and thus esteeme of God . I might draw this into divers particulars : As for example .

Rich men . 1 Rich men , let them take heed when they have riches , let not their hearts runne too much upon them , nor after them , but in the middest of them they can scorne them , and spit on them , and think it is not in them to make them happie , but God that gave them , and with adherence cleave to God , and say , I had rather have my part in God , a thousand times , than all this wealth : and it would be a greater evill to me to want him , then to want all these : for though I had all these and wanted him , I should be in a miserable condition .

2 If a man be in a meaner condition , Poore men . in the losse of friends and estate , let us learne to set a prise upon God as our only happinesse , by delighting our selves in him , when all is gone , and when wee are stript naked of all other things : Doe wee prise God to be our happinesse , and doe wee believe hee is able to make us happie alone , then let us shew it when there is nothing else but God . It is a dishonour to God to relie otherwise : You know what Elkanah said to Hannah , when she was cast down and overwhelmed with a conceit of her barrennesse , Am not I better to thee than many children ? Should wee not count God so great a happinesse , that wee should be able to raise our spirits , and possesse our souls with patience though all other things frown on us , and though all things else forsake us : that were an honour to God indeed , and an honour to Religion .

3 All Christians should thus prise God above all : All Christians . if Christians will bee like other men , mourne as other men , be cast downe as other men , it is dishonourable to their profession , and exceeding derogatorie from that faith which they have professed , namely that God alone is able to make a man happie , for how can it be said wee speake truth in saying God is our happinesse , when as we let others see how unable wee are to delight our selves in him as in our happinesse ?

Motives . 2 Consider the motives to this dutie : There be two things in this Psalme , which may serve as effectuall arguments to stirre us up to this , Possession of God brings , truly to set our whole care , to seeke to possesse our selves of God , as of our only happinesse . By this meanes we shall attaine the , 1. Greatest Ioy . 2. Greatest Peace .

The greatest joy . First , the greatest joy , Thou hast put more joy into my heart , then when their corne and wine increased : this will bring a man more joy then all worldly things can , when wee can thus bee possessed of God , and esteeme of him , and that in many respects .

More noble joy . 1 It is a more noble joy , a more high and transcendent joy , that raiseth the soule to God , which no worldly thing can doe .

More cordiall joy . 2 As it the more noble and the highest joy , and more transcendent and excellent , for God is infinitely above all those things , as being causally all , and eminently all , and therefore the joy from him as it is a more noble joy , so it is besides that a more intimate joy , a more cordiall joy : all these outward things can but come to the outside , they cannot pierce into the heart to affect that , but now the light of Gods countenance can ; God being a spirit , hee can penetrate the spirit of a man , and raise the spirit and soule of a man , and set it above himselfe .

3 It is a more permanent joy , whereas all other joy is transient , More permanent joy . all the joy that we have in other things , is as the things themselves are , but transient ; they may all , nay will all passe away , and all bee turned into unhappinesse . A man may have these outward things they may make an ornament of joy , but they will not hold long ; All these things being momentary and transient , a man may have them to day , but they will betake themselvs to their wings to morrow , they cannot last long , at most , not longer than this life : but the joy that is setled upon the favour of God , is eternall joy , and brings to eternall joy .

2 As it will bring the greatest joy , The sweetest peace . the most excellent , intimate and permanent joy ; so it brings the only peace , I say the possession of God brings the only peace ; I will lay me downe and rest in peace . A man may bee secure and at rest , if hee hath God in possession , if he hath God for his friend , although all the world be his enemies , this may secure him and quiet him , God is his , and what can all the world do to him , whereas if God be his enemie , how can all the world keepe him from the wrath of God ; cannot God finde him out , I say , although he hath all the world to guard him , yet if God be his enemie he cannot rest in security , I say , though he be compassed with all the world , and have it as a guard about him ; nothing can give rest to the soul but God ; and if a man have Gods favour , and him for his friend , hee may rest in sweet securitie , notwithstanding all foes whatsoever : In one word to end all , I know it would bee counted an infinite thing , ( and I suppose there have beene many tricks and a great deale of knavery to finde out the Philosophers stone ) I suppose , I say , no man would desire any other riches but that , if it were a reall thing , and certainly knowne , that a man knew the experience of it , and the vertue that it would turne all things into gold : and not as that will do , for all that ever men have done in it , they must use so much gold , and spend so much gold , and then they can turne as much into gold by it , as they have spent in making of it , and so they have their labour for their paines : but suppose they could without the expence of any gold , turne all other baser metals into gold by it , I suppose , none of you would desire a better trade and jewell than this stone : But this is a better thing we speake of , and a better skill to turne all things into gold indeed : If a man have Gods favour , all things shall turn unto his good , and that is better than gold , for gold may not be good . As they say of King Midas ( not true , but fabulous ) the King had obtained that of the gods , that whatsoever he touched should be turned into gold , but it became an unhappie favour , for when he came to touch his meat , his meat also turned into gold , and so by this meanes hee was starved , but now to have all things not turned into gold , but into good , that is a thing that is the happinesse of Gods servants : All Gods servants have this great priviledge , All things shall worke together for the good of those that love God : to those whom God loves and favours , God will doe them that good , and give them that happinesse , that whatever it be , good estate , or bad estate , high estate , or low estate , spirituall , or temporall , what ever fals , all shall worke together for their good , and this is better than gold : get Gods favour and that is this happinesse : so that in a word , you may sit down , and need not goe from the one Indies to the other to get happinesse , here is a more compendious way , get gods favour therefore , and that is the compendious way to all happinesse .

SER. VI. The sixth Sermon . PSALME IV.VI.

There be many that say , who will shew us any good ? Lord , lift thou up the light of thy countenance upon us .

WE are still on the point of happinesse , where the first point handled was , That true happinesse is a thing desirable by all : the second was , That all worldly things , though selected into one , without God cannot bring a man to true happinesse : The third was , that God alone can bring a man to true happines here , and perfect happinesse hereafter .

The fourth point remaines , which with these words , and the coherence of the Psalme , ariseth well enough , and that I lay downe thus : Doctrine . Sound knowledge and beliefe , joyned with soveraigne feare and love , and both these joyned with syncere repentance and obedience , according to the line and light of the true Religion , is the only way to bring a man to true happinesse .

Now for the opening of the point , Explication . there be two parts which we must a little explicate .

1. The Subject of this proposition . 2. The Predicate of this proposition .

For the Subject of the Proposition I shall consider therein , The subject .

First , all the Particulars in the severall branches of those things that are necessarie to make up the way to true happinesse .

Secondly , I shall recollect the generall of all these particulars , and the summe of them .

To begin with the particulars first ; Particular . there bee three things which I doe affirme in it to concurre to make up the entire and full way to the true and perfect happinesse , and in every one of them I shall distinctly mention both the acts that are required , and the qualitie of those acts .

The first branch belongs to the matter of understanding , where there is a double act , viz. Sound knowledge and beliefe . 1. Knowledge . 2. Beliefe .

And the qualification of those is , 1. A sound knowledge . 2. A sound beliefe .

The second branch containes likewise ( as all the rest ) A double act of the affections . Soveraign feare and love . 1. Of Feare . 2. Of Love .

And the qualification of these is , they must bee soveraigne .

The third branch belonging to the whole , and as the issue of both these , containes a double act , Syncere repentance and obedience . 1. Of Repentance . 2. Of Obedience .

And the qualification of both these is expressed in this word , they must be syncere .

Now briefly to give light to each of those , so far as shall be necessary .

Act with the object . To begin with the first thing necessary for matter of understanding , the first act belongs , To Knowledge . The second to Beliefe .

Knowledge in General . To begin with knowledge 1. In the generall , that there is nothing so sutable to the nature of man , who is of an intellectuall nature , nor nothing more neere of kin to happinesse , then to bee advanced to knowledge : Ignorance and blindnesse is the brutizing , and knowledge is the highest perfection of the intellectual nature , and there is no knowledge whatsoever ( if reall knowledge in any kinde , and not falsly so called ) but is very conducible to our good , and happinesse , though very remote and far of , and therefore to take it in particular .

In Particular . 2 That knowledge in particular which is neerest in relation with , and of most proper concernment , on which our happinesse depends most , in one word is ,

1 The Knowledge of God .

2 Of Divine things that appertain unto him ; that are in relation and reference to him : other knowledge may be a very good light and ornament to our life , and may strengthen and further us in many things , and may be subservient and usefull even to the knowledge of God ; But all other knowledge is nothing towards our happines in comparison of the knowledge of God , and of divine things .

1. To mention briefly without any inlargment some few things necessary to be known concerning God , which have neere relation to , and neere connection with our happines . Of God in his ,

1. There must be knowledge of God in his excellent nature , shining partly in , Excellent nature . 1. His glorious Attributes . 2. His glorious Workes .

1. Shining in his Attributes . We must know something in some degree concerning the Attributes , wherein he transcends all other things whatsoever : some thing of necessitie must be knowne this way , because all the reason of any act of Religion that is to be performed unto God , which is peculiarly due to God , is founded upon his supereminent excellencie , which is not communicable to any creature whatever , being not so qualified : as ( not to meddle with particulars ) the infinitenesse of God , the power , knowledge , and goodnesse of God : there must be some knowledge of these in some degree and measure , or else I shall not respect God as God , nor worship God , or make any dependance on him as God , for my dependance on him by faith must have relation to the excellencie of God , to have a bottome , foundation and ground-worke on that .

In his works 2 God is to be knowne in his workes , the workes of creation and providence are the maine , and so in those excellencies of relation that depend on these , for by vertue of this , that he is creator and governour of the world , hee must needs bee the Lord of all , and all creatures are and must bee servicable to him : for dominion and soveraigntie over another , God could not have , except he had made it ; and there was nothing till hee made manifest his excellencie in some works , nothing but himselfe , now no man hath dominion in regard of himselfe , to speake properly , as a Lordship , for that is a relative attribute reflecting on the workes of God ; when God had made the world and the creatures in it , there was a resultancie and relation arised out of that , betweene him , and his workes , they are his workmanship and all his creatures , and servicable at his disposing , and he as their Lord disposeth and ordereth all , and so much of necessitie must be knowne in generall , to lay a tolerable foundation for any religious carriage , and deportment of a man towards God .

In his revealed will . 2. There is an other maine thing to be knowne concerning God , and that is , he must be knowne not only according to the excellencie of his nature , but in his revealed will : A man must know some thing concerning the revealed will of God , what is , and what is not pleasing and acceptable unto him in any religion ; for no religion can have any acceptance , or be of any worth , except it be regulated by the will of God : to doe those things that wee doe out of our owne heads and fancies , which wee thinke should please God , or else God should have nothing , is that which God abhorreth , and for which he will requite you with a quis , requisivit , who hath required these things ? we must know therfore the revealed will of God ( to mention no other thing ) in the main substantiall thing , viz. that God is pleased to enter into covenant with man ; and except we know the substance , and the maine of the covenant betweene God and man , in which God is pleased to reveale himselfe concerning the way to our happinesse : which containes ,

1 Partly ,

Which contains , What he commands .

In the law , Holinesse , Righteousnesse .

what hee commands and requires at our hands , whether , In a legall way . Or in an evangelicall way .

1 In the legall covenant , perfect obedience is required , and so perfect holinesse , and perfect righteousnesse . In the Gospell .

2 In the evangelicall covenant , obedience is not so required , though there be still a naturall obligation on man to God , hee oweth him all obedience , and that cannot be dissolved , the obligation cannot be cancelled , there can come no supervenient thing in the world to take it off , much more is it farre from grace to annihilate the obligation of obedience , it only heales the inabilitie of man , and sets him in power ; but yet obedience now though it be required , it is in another way , not in the vigour of perfection , of obedience , but so as that all perfection of obedience is made up by the addition of two other things which the legall covenant was ignorant of , and that is ,

1 Faith in Christ , that what I come short of in my owne performance , and so could not satisfie the Law or God , and the Justice of God , I therefore goe out of my selfe to finde it in another , and lay my confidence on another , who hath paid the price for my happinesse , and made up what was wanting in me : obedience is now supplied by faith which is evangelicall , and which the law knew not of before .

2 Obedience is now made up by repentance , that though a man doth not keepe a constant tenour of exact and rigourous obedience , yet there comes in a supplie of that in another evangelicall way , making it whole by repentance , by sorrowing and mourning for those failings , and walking humbly before God , the same obedience is required as much as before , but the rigour is not exacted : but God is pleased to accept of repentance such as may proceed from faith , so that now our obedience is supplied by repentance , for out failings in the exactnesse of it : Now I speak of these things only as things to bee knowne and believed , the the summe as least of Gods covenant , by which he is pleased to dispense happinesse to us , in what way , and what he requires at our hands towards the attaining of it , before he will bestow it upon us : there must bee some good degree of knowledge of these things , but yet this is not all the ground-worke laid towards happinesse . Commends by ,

2 Therefore we must know not only what God commands in the substance of the covenant , but how God commends this covenant unto us , and how he ratifieth it ,

1 By menaces , Menaces . in which we know the sanctions and threatnings of wrath , upon our breach and neglect of what God requires of us in the covenant .

2 By promises on Gods part , Promises . in which we may see what we may expert from God and looke for at his hands if we doe performe what he requires : now the covenant containes both the promises of this life , and the promises of a better life : These things all belong to the substance of the covenant betweene God and man , and containe the way by which he conveighs happinesse unto us , and therefore must be knowne ; but I speak only of knowledge in the act .

2 Now lest there should bee any thing wanting in the branch of knowledge , Divine things . I adde this to make a supply of it : only to mention it therefore and so to passe ; There must be the knowledge of Divine things .

The knowledge of God in his nature and in his will , and of divine things that pertaine to these , that have a necessary connexion with these .

2 Faith in God : Faith assent . there must bee a liking in the understanding : a man hath an apprehension of these things , but a bare apprehension of these things is not sufficient , but it must bee an apprehension and knowledge joyned with faith ; believing and assenting to those things wee doe apprehend : a man may know something ( suppose concerning heaven ) that another man may tell him , but hee may believe it no more than a fable ; or hee may be able to discourse and describe it as well as another , but if so be a man yeelds an assent or beliefe unto it , so as he conceives a realitie in the thing , and a substance , so as it is not fabular and imaginary , but reall , this is faith : when the mind of man closeth , and assenteth , and consenteth unto it : I meane no more here by faith then an assent , though I know it comprehends more then this , which is the reason of the mistake of many Divines , and of the diversitie of opinions that is among them , and so of their contradictions one of another ; I say , the not cleare observing of the use of the word : but every one understands the word in his owne sense , and so takes up opinions according to his owne mind , and so makes contradictions , which oftentimes , are about matter of words : now I say , faith comprehends not only the act of the understanding , but the act of the will too , so as the will doth imbrace and adhere and cleave to those truths , which the understanding conceives : and not only imbracing meerely by the assent to the truth of it , but by closing with the good of it , tasting and relishing it : as faith in Christ is not only the assenting of a mans mind that Christ is the Saviour , but a resultancie of the will on Christ as a Saviour , embracing of him , and loving , esteeming , and honouring him as a Saviour : the Scripture comprehends both these together , and there is a rule for it , which the Rabbins give for the opening of the Scripture , viz. verba sensus etiam denotant affectus : words in the Scripture which seeme too imply matter of understanding only , import also matter of affection : as in that place , Iohn 17.3 . This is eternall life to know thee , &c. It is not bare knowledge the Scripture means there , but knowledge joyned with affections : And so in the Psalme 1.6 . The Lord knoweth the way of the godly , &c. It is not a bare knowledge only , for then there were no more said of them , then of the wicked ; but it is meant of a knowledge peculiar to the godly , and therefore it is not a bare knowledge : for the way of the wicked shall perish , implying hee knowes the one with approbation of , and delighting in his wayes : and that is the meaning .

So that now to draw up this , there be two things to make up this faith , this believing , this assent , for I go no farther here .

1 There is a closing with a Divine truth , To Gods truth with a truth of God , for faith cannot be extended beyond this branch , in this Theologicall sense wee now speake of , it is true , there is a humane faith , which embraceth and looketh on a humane truth , but this Divine faith which is necessarie to salvation , and the way to happinesse respecteth only divine truths of God .

2 It implies not only the materiall object , On Gods word . which faith lookes on , but also the formall respect , which induceth a man , and that is the testimonie of God , so that there is an assenting to a truth of God , for a divine testimonies , for Gods words sake : And now joyne both these together , and they will both concurre together in the way to happinesse : All the knowledge wee have here in this life is but a knowledge of faith , such a knowledge as is founded altogether on the testimonie of those divine truths , which God hath revealed unto us , and not founded on any evidence or demonstration of Scripture , for all the stresse of it lyeth on the stresse of divine revelation .

Manner . Sound for . 2 Besides this act , there is I told you the manner or the qualification of this Act , and that is , 1. A Sound knowledge . 2. A Sound faith .

For this is a step likewise towards happinesse , a sound knowledge , and a sound faith , take both together , and to circumscribe the soliditie and soundnesse of knowledge and faith , I shall comprehend it in these two things : 1 Due matter , and extension . 2 Due manner , and intension .

Matter , extension , sufficient , of necessaries . 1. It must have due matter and extension to these things : it must extend and reach to all those things that are necessarie to bee knowne and believed : and then it is sound knowledge and sound faith , when it reacheth to all those things that are necessarie , for whatsoever things are not necessary , bur accessarie , a man may bee ignorant of them , yea and a man may erre in them , and yet bee not out of the way to salvation , nor in any danger simply , as concerning some things that are not clearly revealed , and of some things too that are clearly revealed , as it matters not whether or no we know the forme of Noahs Arke , or of Salomons Temple , &c. But for those things that are necessarie to salvation , solid knowledg and beliefe must reach to all those .

Now there is a double necessity , as the Schools doe distinguish .

1. Necessitas praecepti . 2. Necessitas medii .

I do not intend so much concerning the former , as concerning the later , yet something I will speak briefly of either .

First , for necessitas praecepti , Necessarie as a precept . things necessary in regard that God hath commanded them : and a thing may be necessarie to be knowne in a more rigid sense , which is such an one as a man cannot possibly attaine to the end without it .

2 Necessitate medii , necessarie as a meanes , Necessary as a meanes . the want of which , and the deprivation of which , will exclude a man from salvation . Now there are many things , necessitate praecepti , which a man is bound to know ; it admits of a great latitude : every man is bound to imploy his wits and parts to get as much as may be , to be rich in knowledge , especially some men according to the proportion of the place they are in ; Respectively . as the Priests lips shall preserve knowledge , and therefore the command lyeth on them to read , and to studie to attaine to this ( as Paul exhorts Timothie : ) and to get a further measure of knowledge then is necessarie for others ; because they are to be as nurses to feed themselves and others : so that there be many things necessary necessitate praecepti , to bee knowne : but yet a man may be ignorant of many things not necessary to salvation : and that I mainly intend , knowledge in things that are absolutely necessary to salvation : Absolutely . Now it is a very hard thing , and Divines have been at a long stand about it , and much puzled in it , how to circumscribe or innumerate , how to determine , what things , and how many are necessary to be knowne to salvation , which it a man know not , he is out of the way to salvation , and not in a possibilitie of salvation , I say , it is a very hard thing to doe this in particular , to goe and point out every one that is necessary to salvation absolutely : but I conceive this to bee neither a materiall nor satisfactorie way , there be some things which God hath required of absolute necessity to be known , as that without faith it is impossible to please God , or to come to attaine salvation , and I would reduce all to that , namely , to all those truths of God , which if a man know not , hee is not able to produce and act a saving faith : so that he may rightly and cordially lay hold on the Lord Iesus christ : all articles of knowledge without which this cannot bee done absolutely , these and these alone , ( no other things ) are absolutely necessary to bee knowne under pain of damnation , and losse of salvation : nothing I say but those truths , which alone if I do know , I may be enabled and put in a competent state to produce a reall act of faith in Christ : if I do know that I am salvabilis , if I have so much knowledge as to light me to Christ , as the starre did the Wisemen , so much knowledge as this , that will sufficiently and safely lead me to Christ , so that I may be really united to , and incorporated in Christ , so much knowledge is absolutely necessarie , and who ever hath , or hath not , is , or is not , in a way to , and a state of salvation : there is no knowledge but this absolutely necessary , necessitate medii , to grow and increase in : many things , as in regard of our place and the like is necessarie to bee known , necessitate praecepti , but not absolutely necessarie as chose principalls are that doe belong to the covenant of God in Christ , and doe leade and inable a man to the exercising of a lively act of faith in Christ : Then knowledge is sound , and so faith when it reacheth in regard of the matter and extension to all those things that are necessarie , and wants nothing that is necessarie , but reacheth and comprehends all that is necessary to salvation .

Secondly , Manner , intension . knowledge may be conceived to be solid in regard of the intension and manner of knowledge : now I will expresse that briefly in two things , It must be 1. Substantiall , penetrative . 2. Operative , effectuall .

First , it is a substantiall knowledge , Substantiall penetrative . that is a solid knowledge : a man may have a superficiall knowledge of some divine truths , which is so farre from sinking into the heart , that it doth not soake into the braine , but only swimes on it : a man may have a little darke , and obscure glimmering of things , but they cannot sinke in deeply , nor are solid , whereby hee may apprehend and comprehend the depth of them : Now such a knowledge as that is a man may have , and it may bee no way beneficiall to him , doe him no good , nor be any way usefull to him towards the way to happinesse and salvation : such a fleetie swimming knowledge a man may have , but 't is not solid , unlesse it bee substantiall .

Effectuall operative . Secondly , as it is substantiall , so it is effectuall : and if this be defective I cannot conceive it to bee solid : for as for my owne part , I could never comprehend that which Divines have gone about , to be able to put a characteristicall difference in the nature Of knowledge , that a man may bee able to say such a knowledge is , and such a knowledge is not a saving knowledge , but only as I use to expresse it in this similitude ( which seemes very fit ) in the sunne : the Sunn is the most glorious bodie which is in the heavens , but the Moone hath the next degree to the Sunn in appearance , yet according to the rules of art , many starres exceed the sunne in magnitude , but the Moone hath only the advantage of neerenesse to the earth , which doth make it appeare so great : but yet though the Sun be the more glorious light , and the Moone somewhat a faint , and weake light , which a man may behold , whereas hee cannot the Sunne : yet this light of the Moone hath this peculiar propertie , which he doth more than the Sunne ( I speake by way of supposition ) the reciprocall ebbing and flowing of the Sea depends on the change of the Moone , and the Moone which is the weaker light , hath a peculiar propertie in regard of its influence on those bodies that are humid , so as that all watry bodies here below depend more on the light of the Moone , then on the light of the Sunne : Now to apply the comparison , for I stand not much to confirme or deny much the philosophicall distinctions ; There may be as excellent light which may not be saving , for I cannot difference it in light : a wicked man may be a great Rabbine , and understand Divine things with a glorious eye like the Sunne ; and there is no characteristicall difference in it , but it is the influence of it on those lower bodies , as the Moone hath the greater influence , though it be the weaker light : So knowledge let it be what it will , if it be good and saving , it hath an influence on the soule . There may bee a great deale of knowledge which is not vitall and practicall ; which carrieth not the heart and affections along with it , and they that have it , have not saving knowledge , but they that have the least degree of knowledge , so it bee such as hath an influence to draw the heart and affections along with it , to love God , and obey God , though it bee I say in a lesser degree , and a weaker light , yet it is indeed , solid and saving knowledge : such a knowledge as that , which I can say it is a substantiall and a penetrative knowledge , that it doth not swim in the braine , but that it doth comprehend those things , not only slabber them over , but it is officiall and operative , and that indeed is the most characteristicall and intrinsecall difference , and it is that which is indeed saving knowledge , whether it bee in a greater or lesser measure , so it be operative and effectuall on the affections and actions of men : this is the first thing in the explication , and belongs to the first branch viz. of understanding , which comprehends knowledge and beliefe .

Now the second followes , as there must bee solid knowledge and beliefe , Soveraigne feare and love . so there must bee soveraigne feare and love of God , which depends on the former , for then I know knowledge hath done his worke savingly , when it hath raised up , and wrought on the heart and affections : and among other affections , to speake only of those two , which are indeed the masters of all our affections , and which in regard of the relation betweene us and God , are most predominant , and which are most frequently used and named in Scripture ( though I doe not exclude any other ) for if the heart bee won , it is impossible but all the rest of the affections must wait and give attendance on that .

The Act. 1 Consider the Act , there must be feare of God , and love of God : our knowledge must work so farre as to bring us to a holy feare , Feare . Love . and a holy love of God , not in that sense in which it is sometimes taken , not properly a flying away from some evill which is eminent , and which we are in danger of : But it is an intentionall feare , that holy awe and reverent respect we beare towards God , in regard of the inward excellencie , and greatnesse , and majestie of God , that a man stands in awe of , and feares the name of the great God of heaven and earth : And in regard of the excellent sweetnesse and goodnesse of God ; there is not only magnitude , but also pulchritude in God : hee is not only majesticall to cause all to feare him , but he is also as full of love and grace to draw all in love unto him , and both these must be placed upon God .

Manner . 2 The manner , it must be a soveraigne feare and love : as there must be feare of , and love to God , in regard of our distance from God , and his love to us , so this must be soveraigne ; and there be two things that I comprehend under it in regard of the manner . 1. A Son-like feare , and love . 2. A Soveraigne feare and love . Not slavish , wire-drawn , Son-like feare and love . and compelled affections : when our affections are extorted and drawn by force , without any naturall sympathie ; but it should be a kindly , and a sonne-like affection towards God : our affections must bee melting and dropping towards God , and then it is the best , as that honey is the best and sweetest that drops out of the combe : And that which is the maine , as in all other things , and which I desire every one to consider ( for as I often say , Nunquam nimis dicitur quod nunquam satis discitur , a man cannot speak that too often which we can never learne too well ) that is ( as in all other things ) God requires the Soveraigntie of the heart towards him , Soveraigne feare and love so that wee should have the soveraigne feare and love to him : to feare him as some pettie thing , that is not sufficient , but wee must feare him above all things : nor to love him as some pettie good , but ( although it be a hard point and difficult to reason ) as our Saviour Christ speaketh , Except a man hate father and mother , &c. that is all relations , even the neerest relation and bond : if our love to God be not such as swallowes up all these when they come in competition , when they stand in conjunction , it is not only desirable , but when they come in competition it injoyned , a man must love God , as that hee must love nothing else in comparison , Thou shalt love the Lord thy God with all thy heart : that is the qualification of our affections , they must be set on God , and they must bee Soveraigne : and this is the second thing which puts a man in the way to salvation and happinesse .

Syncere repentance and obedience . 3 The third thing follows in order , sound knowledge and beliefe , joyned with soveraigne feare and love , and both these crowned with syncere repentance and obedience , make up the perfect way to all happinesse .

It is not possible where knowledge is saving and right , but that it should worke on the affections , and where knowledge and affection is regulated , they will expresse themselves in action : now this is the summe of all action , repentance and obedience : I mention them first , and then the qualification of them , they must be syncere .

Act. Repentance . First , for the act of repentance , it was not necessary , nor is not in every state , as in the state of innocencie , it was not required , for there was no need of it : but only in the state of the fall , and therefore I passe by that , and only instance in the other , for so farre as repentance is a sorrow and mourning , it comprehends under it the right setting , and rectifying of the affections : if love bee set right , and feare be set right , then all the affections will bee set right on God both of sorrow and joy : and the maine thing in repentance ( if it be right ) is good reformation and obedience , and therefore to speake onely of obedience .

Now obedience is twofold . 1. Morall and Legall obedience , Obedience . Morall , Legall . to the Law of God . 2. Evangelicall , to the Gospell of Christ . We must obey both these , Evangelicall . wee must obey all the Commandements concerning the Law , and concerning the Gospell : and that I generally propound , we must obey God in the morality of them , which must continue to the worlds end : But that which I speake of , shall be rather concerning the qualification of both these , and that is syncerity .

2 The manner or qualification of repentance and obedience , I expresse in one word , Manner . Syncere . when I say they must be syncere : now three be two things that I expresse concerning that . 1. Intrinsecall characters . 2. Extrinsecall cognizances . By these two , syncerity will discover it selfe , and a man may know whether his obedience bee syncere or no.

The Intrinsecall Characters which make up synceritie as the maine , are threefold . Characters .

1. The Rise and Fountain whence they flow . 2. The Rule whereby they are guided . 3. The Race and end whereunto they are directed .

1. Rise . When all the actions of our obedience rise from a right fountaine and a right principle , viz. a perfect heart , endowed and enlightned with knowledge , and inflamed with heavenly and divine affections , so as a man produceth obedience in strength : when a man doth obey because hee hath a sonne-like spirit in him : when knowing what the will of God is , being enlightned in his knowledge , and believing it to bee the Word of God , his heart is brought to feare and love God : and therefore he desireth to shew both these in the fruits of obedience to the will of God , and doth all his actions out of this principle , not out of any false respect ( as the Wind-Mill ) stand and goe by the breath of men : not out of singular respect for mans sake , or the lawes sake , or their Princes sake : like as it is said of some , the vertue of some lieth in the spectators eye : they doe it to approve themselves to them that looke on : wee must not doe what wee doe for by-respects , but then wee doe that wee doe , syncerely ; when all that we doe ariseth out of this fountaine of holy feare and love unto God : this is one of the intrinsecall characters , characterizing the syncerity for obedience .

Rule . 2 And as a man may know it by the principle and rise : so secondly , wee may know the synceritie of our obedience by the rule according to which we goe : when as a man makes the Word of God the rule and square of his actions , and hee hath a conscientious eye cast on the word of God that hee draweth his line by it ; as a man would draw a line by a rule , and doth every thing exactly with reference to the will and word of God , then it is syncere obedience : then I say when it is perpendicul●● and exactly to the Law of God and the Word of God , and in reference to , and relation with that .

3 And thirdly it will bee syncere in regard of the Race and end , Race . when our obedience is elevated to the right end , the glory of God : when a man doth all out of holy affections towards God , and therefore for his guide takes the rule of Gods Word to guide his obedience by , and to square all his actions in all his life by : and then lookes up and is elevated to the right end , the glory of God : That his light might so shine before men , that his Father may bee glorified which is in Heaven : when hee doth all not for some worldly respect , or for himselfe , but is raised through all those transparent things , and lookes through them all to God : And as the stone through the liquid aire , so hee lookes above all these things and poizeth to , and lookes to , as his end , the glory of God ; that hee may approove himselfe to God , that God may bee glorified in all his actions by his obedience : obedience is right , intrinsecall , in these three respects : and these are the intrinsecall characters of the synceritie of obedience .

2. There are extrinsicall cognizances , Cognizances . by which a man may bee knowne to the world to bee syncere , for by this only , his owne spirit and that Spirit which searcheth the spirit , can judge of his synceritie : and so whether he doth the things which he doth aright or no : but now men cannot imagine of others by these markes ; for they cannot enter into a mans secrets , but yet there bee some outward badges , by which men may judge of our synceritie , and by which it may bee apparent to all that we are syncere , and they are these two .

1. A Current universalitie . 2. A Constant perpetuitie of obedience .

Vniversally current , adequate to the , 1. A universall current of obedience , reaching to whole latitude and compasse according to which wee should goe , guiding the whole worke of obedience which God hath laid downe in his word for us to doe in these three respects especially .

1 In respect of the Act , eschewing all evill , doing all good . 2. In respect of the Rule , the Decalogue , first and second Table . 3. In respect of the state , generall and particular calling .

Act , eschewing all evill , doing all good First , obedience if syncere , it is universall in respect of affirmative and negative obedience , in avoiding all evill and doing all good ; when a man is conscientious not only to avoid one evill , but all evill ; and so farre as there is any difference , his watchfulnesse against his owne iniquitie his owne evill , his owne darling sinne : hee is as nice to avoid , as watchfull to prevent , as harsh and bitter against that as any : And when hee reacheth out , not only to all negative Divinitive , but to all affirmative , and to doe all good , to doe what ever God commands , to doe every dutie in particular , and to extend and reach himselfe to all duties in generall , that is one thing in the universalitie .

2. Obedience if syncere , Rule , Decalogue : first , second table . it is universall to the whole Law ; when a man lookes on the duties of holinesse , and righteousnesse , and is conscientious in walking with God , and in his addresse towards God in his ordinances , wherein God is pleased to give him the meeting ; and to discover himselfe to him ; and doth performe those duties of holinesse that God requires of him : Neither doth hee doe this onely towards God , but towards the whole world too ; as hee thus walkes in the wayes of holinesse towards God , in the first Table ; so hee walkes in the wayes of righteousnesse towards men , with a care and conscience of all righteousnesse , in the second Table : not only doing no injurie , but on the contrary , excelling in charity .

3. The last thing in this universalitie , State in generall , particular calling . is in regard of a mans state , calling , in which hee is ; when a man walkes in an universall obedience , not only in his generall calling as a Christian ( which may bee sufficiently circumscribed by what hath beene spoken ) but is conscientious in his particular condition and calling in which God hath set him : as a Minister , a conscientious Minister , as a good Christian ; and so a wife , a conscientious wife ; and so a childe , a conscientious childe , and a servant , a conscientious servant , and a master , a conscientious master , as well as a good Christian and so all other relations that God sets a man in , when a man is conscientious not only in some generall way , in a certaine stage like a post-horse ; but when God puts him on particular relations and duties , he is conscious in generall and in particular duties too in all the particular relations God hath put him in : this is one of the first caracteristicall cognizances viz. universalitie .

Perpetuitie Constant . The second characteristicall cognizance followeth , and that is constant perpetuitie : when a man keeps a constant tenour that is not for a fit or a spurt , not like some men , who will be for a fit , or in a humour , in a mind to goe to heare a Sermon , but they are not constant , and so for prayer and fasting , and the like ; but hee is constant in good wayes and will ever live and die in them : not like a man that takes up resolutions and hath many good intents , but is like a deceitfull bow , or the morning dew , and so starts aside , and all vanisheth away , having no root in the soule at all , or having not root enough , as Christ speakes in the Parable , they have not any vertuall station or bottome , and so are like grasse on the house top , and therefore bring no crop , come to no perfection : there may be some affections darted into the heart of a man , which are not incorporated in him , and some love , and some affections dart out again like lightning which guids not in , but rather leads a man out of the way : whereas a constant light guides a man : even so it is in this case , when a man hath some knowledge , and some affections , and some resolutions , which if they bee not incorporated and rooted in a man are nothing , but if they have a spring and a fountaine , there as it were , whereby a man walkes steadfast and continuall in a way of obedience in his ordinary course , then it is syncere ; I know there may be failings , and many of the best Christians may be sometimes out of the way , as you know there is no traveller , but may step out of the way , but it is as you know the phrase , animo revertendi , and so the holy traveller to heaven may be out of the way sometime , but what is his constant course , and constant endeavour , and his ordinary walk , mark that and that will be one of the extrinsecal cognizances , by which a man may judge of anothers synceritie , If I see a man walk in all the ways of God , that he knows , and loves , and feares and obeyes God constantly in his ordinary course , and that it is his bent and trade and project and designe to doe so in his whole life , this is an outward evidence and a very good one of his synceritie , and the syncerity of his obedience , which is the qualification of the third step in the way to happinesse , and thus you have the explication of the point in the particulars .

The seventh Sermon . SER. VII . PSALME IV.VI.

There be many that say , who will shew as any good ? Lord , lift thou up the light of thy countenance upon us .

WE are on the point of happines , the last time wee came to the way to attaine it , and the point you may remember was this , viz. Sound knowledge and beliefe , joyned with soveraigne feare and love , and both these crowned with syncere repentance and obedience , guided by the line and light of the true religion , is the only way to true happinesse .

Wee have passed over the explication of the point in the particulars of , 1. Knowledge and beliefe , with their qualification : soliditie . 2. Of feare and love , with their qualification : soveraigntie . 3. Repentance and obedience , with their qualification : synceritie .

Which was the first thing I propounded in the explication of the point .

2 We shall now come to adde a word or two of the second , and that is to take up all these , In generall . and to say something of them in the generall , having opened them already in the particulars .

And there bee but two things , that I shall but touch in a word .

1 All these are required take them together , All these are required . not one of them alone is sufficient , but all of them joyned together , to make up the perfect way to true happinesse : they are all of them in their places of absolute necessitie , and without any one of them a man cannot attaine to that happinesse that we aime at .

1 All these are required absolutely : Absolutely . Take them divisively , every one of them by themselves , and a man shall see a great , nay an absolute necessitie in every one of them : Knowledge and Faith are necessarie as the very foundation and ground-worke of the whole building : Repentance and obedience , they are necessarie too , as the very issue and product of all , as the evident demonstration of the other : Love and feare those holy affections of the soule , they are necessary too , as the very vitall things , wherein I conceive grace doth principally consist ; it is that which demonstrates that our knowledge is saving knowledge , when it hath won the heart , and wrought on the heart and affections , and it is that which giveth the beautie to all our actions ; it is the life , and vigour , and grace , and glosse of all that is in them . The actions donne of themselves , though they issue from a right root of knowledge and faith , yet they have no worth , nor are not in the way to happinesse , they are but splended acts , but splendida peccata , except they arise from this : so that wee see every one of them is necessarie , all in generall , and every one in particular have a plaine evident necessitie .

Comparatively . 2 But yet if wee should speake comparitively ; which of all these were the most necessarie , and wherein lyeth the principalitie of these , I conceive in this former respect , every one of them may claime a principalitie , and may goe for a principall : But yet simply and absolutely , the most characteristical of all these is the qualification of the heart and soul , the changing and turning of the affections : when the byas of them is set to God-ward , and heaven-ward , there lyeth the principall : No knowledge for ought I can understand ( as I intimated the last time ) cannot in the nature of knowledge be termed to bee a characteristicall thing , to bee a notionall thing for a difference : a man may have a great deale of light , and understanding , and yet bee out of the way to heaven , and true happinesse . No nor actions which are surer signes than knowledge , these cannot bee characters of being in the right way to true happinesse ; for a godly man may bee ( as I often have expressed it ) like a tree which may have life in it , when it hath neither fruit nor leaves on it ; as in the winter time : so that I may not define a tree , a living tree by the fruit and leaves , as though the maine character and crisis of life were tyed on that , for that is a thing which in some season may bee wanting , and yet the tree may be and is different from a dead stake in the ground : a dead stake wants the spirit of life at the root , and therefore come in the winter season and you see nothing , and come in the heat of summer againe , and you find nothing , dead still , and withered , and springs not out ; but a living tree , he , though some time hee bee hindred for want of the externall favour of the heavens , that it doth not produce his leaves and fruit , as in the winter time , yet when the heavens looke faire and smile on him , and the Sunne returnes in the spring , then it shews the head and life : And so it may be with a godly man , actions are not so infallible characters a man may be a living man and yet in a sown , no action left in him : a man may be a living Christian , and yet be in some deficiencie of spirit , and in some sown , his spirits bound up , and is not in case for action , alwayes in any kinde : and besides there is more required , then action , to the constitution of grace to set a man in a true condition .

So that I conceive of all these the maine thing and the principall , is the right setting of the heart and affections on God , that is the principall , though every one of them in their severall kindes are necessarie , knowledge as leaves , and actions as fruits in their season ; these are so necessarie too , that I would rather decline comparisons , but yet when I come to make the most exact search and tryall , especially of living ; the best way is to feele the pulse of the affections , and they are the most certaine signe of life . And this is the first thing I desire to adde to all the particulars , in a generall consideration ; there must bee all had ; both Knowledge , Affections , and Obedience , all are required .

Must be regulated by the light and line of true religion 2 But there is an other thing , and that is , All these must be regulated according to the light and line of the true religion : It must bee such a knowledge , such sound knowledge ; such affections , such soveraigne affections ; such repentance and obedience as are prescribed , and as wee are inabled to performe and exhibit unto God , by Gods light and line , by the line and regiment of the true Religion : I propound this clause in the point , because it comprehends all these particulars , as you shall see .

Now there be two things that I expresse concerning it .

None but that can teach these 1 There is none but the true religion can teach us such a knowledge , as will bee a saving knowledge , or such affections , as will bee the reall holy affections , or such obedience , as will bee available to happinesse ; they are not to bee learned any where else , they grow no where but in the garden of Religion : such a knowledge as is not illuminated with the higher light of the true religion cannot teach us these things , nothing but the true religion can doe it ; the highest principles of nature or philosophy cannot conveigh the knowledge of God , and so consequently , not those holy affections , nor that obedience , which are the way to true happinesse , none but Religion , the true Religion , can teach us these things .

2 The summe of all religion , These are all that that teacheth . all that religion teacheth , consists briefly and compendiously in these things : And therefore ( this point because I doe not meane in the prosecution of the argument to handle any notionall things yet ) this point would helpe mee here in the definition and for the distribution of Divinitie , and those notionall things that belong to the doctrine , and way of conveyance and delivering of those doctrines that belong to religion : in summe , Divinitie may bee defined to bee that Doctrine that teacheth the way to true happinesse , that is , the summe , and the maine parts of which it consists , are partly Theoreticall , and partly practicall , it containes things to be knowne and believed , and things to bee done and practised : the whole summe of Religion is reduced to this . Now though I expressed the point in things to bee knowne , and affections to be had , and then things to be done : yet these three may be circumscribed in the other two : the affections may bee included in the matter of knowledge according to the use of Scripture , for that knowledge the Scripture accounts as no knowledge , that doth not carry along with it sutable affections , and therefore the rule is , Verba sensus denotant affectus : or else affections may bee comprehended under the practicall part , things to bee done , for there is not only the thing to be done , but the manner of the doing of that thing , as out of holy affections : for that is one of the principall praises of Religion , it lyeth in the right regulating of the affections , and the setting of them aright : So that I say this distribution into these , that Religion comprehends and teacheth no more but these three , nothing but the right knowledge of God .

And the right affections we ought to have towards God .

And the right actions and obedience that wee ought to exhibit unto God ; All is comprehended under these three , and it comes to the same effect if it be laid down in these two .

1 Things to be knowne and believed . 2 And things to be done and practised .

And the ancient contraction of Religion was nothing else , but , Rectus de Deo sensus & rectus cultus : the right apprehension of God , and the right way of worshipping and serving of God , this they made the very summ , and pith , and substance of Religion .

Now this is all I desire to adde in the generall to the particulars , and having thus explicated the subject of the proposition both generally and particularly , I come to the predicate of it .

2 Now concerning the predicate of the proposition I have expressed ,

Predicate .

These are the way to happinesse .

First in generall , and Second in particular .

The true Religion in generall , or , which is the particular of the true Religion , the right knowledge of , and affections and obedience unto God , I affirm to be is the only way to true happinesse , that is the predicate : But here wee must enquire ,

1 What kinde of way it is which is the sufficient way , both effectually and singularly ;

What way .

Sufficient .

Effectually .

Only .

it is the only way and the effectuall way , for the attaining of happinesse .

2 It is the necessarie way , it is such a way , Necessarie . as happinesse may be had only by it , and cannot be attained without it .

2. What happinesse ? To what happinesse . I shall expresse it in a word I comprehend it in the point .

1 The true happinesse : not a vaine and imaginary happinesse , not a painted happinesse , True . or the dreame of happinesse , but the thing it selfe , this will bring a man to the reall , solid , and true happinesse .

2 All happinesse , it leads not to a peece , All. but to all happinesse , and all the degrees of it ; both the inchoate in this life , which consists in those tasts of heaven which the soule hath , Inchoate and that more obscure communion and fellowship that we have with God ; in the light of his countenance and the assurance of his favour , in the sealing of the pardon of our sinnes unto us , and that we are reserved in a state of grace with him .

Consummate . And also the perfect and consummate happinesse , which is to be expected in heaven , which beside and above that , which we have here , hath a more full and entire union with God , a more close fellowship with him , with an apprehension of all other good that may make up , and compleat the nature of man , and satisfie every desire of the soule , and every desire of the bodie too ; there is no such happinesse here , but it is mixed with some defect , though yet it be the true happinesse in the maine , in that it is the possession of God , which is the principle , and which is true happinesse , though it bee not in that excellent manner as it is in heaven , where a man shall injoy God in every kinde , taking away all wants , and adding every perfection that is compleat and perfect happinesse : And now the walking according to this rule or line of sound knowledge , and soveraigne affections , and syncere obedience unto God , it will bring a man to that inchoate happinesse , so much as wee are capable of here ; and to the consummate happinesse hereafter , and thus you have the explication of the point .

Proofe . 2 The Probation : I shall be very briefe in the proofe and demonstration of the point , because I take it a very cleare truth , without any superfluous elaborating of the demonstration of it .

First of all therefore for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that it is so , it is so cleare . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

1 The Scripture , Scripture . as that at the first wee may see this , as the way that God hath chalked out for the obtaining of happinesse , I will propound it in a double consideration .

1 Take all of them distinctly as I have mentioned them , Distinctly . take the particulars simply by themselves , and there are some places of Scripture that intitle happinesse to each of these , the knowledge of God , the loving and fearing of God , and the obedience and observance of God is happinesse : onely let mee premise one caution by the way : when the Scripture doth ascribe happinesse to every one of those , and so makes any one of these the way to happinesse , they must not bee taken in opposition one to the other , but in conjunction , and subordinate one to and with another , as for example , Iohn 17.3 . This is life eternall to know thee the only true God , and Iesus Christ whom thou hast sent : this is the way to life eternall , and so farre the way that it is life eternall , giveth a man in part a possession of life eternall , which intimateth that when a man is once in the way , when a man hath once a begining , there will bee a perpetuitie in this cause , or else the thing cannot bee said to bee life eternall , so that knowledge is said to bee the way and possession in part of life eternall : But there you must not take it to bee a bare knowledge , but such a knowledge as wee spake of , that is in conjunction with holy affections , and both of these together doe produce fruitfulnesse , holy actions and obedience .

And then againe for the other two , feare and love , happinesse is ascribed to either of them : tho to adde this caution by the way : the old Testament speakes more often in the language , of feare , and the new Testament in the language of love , as in the Prov , 1.7 . The feare of the Lord is the beginning of wisdome , wisdome as you shall see in every place , is set out as the ladder to happinesse ; the feare of the Lord , is the first step in that ladder : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or ( for the word * will beare both ) the highest top , as well as the first step , the principall thing , so the margent reades it , and the word will beare it , there it is ascribed to the feare of God , and so in infinite places of Scripture .

And it is ascribed to love too , in that place of the Romans 8.28 . All things worke together for the best to those that love God : they are in a condition of happinesse , in a way to , and in a possession of happinesse that love God : but now you must not take either of these in opposition to knowledge , or without knowledge , for without knowledge of God , these affections cannot bee wrought , nor have any acceptance , nor countenance : but you must take them in conjunction .

And so most frequently the Scripture ascribes happinesse unto obedience alone , as to name but one place , that in Psalm 15. where the inquirie is made , Who shall come into Gods Tabernacle , who shall be the happie man here and hereafter ? the answer is , from obedience : he that walks according to the rule and line of obedience , he that abstaines from evill and doth good , he that walketh uprightly and worketh righteousnesse ▪ In the summe of the Psalme happinesse is ascribed to obedience , but still obedience flowing from holy affections , and guided and directed , and first set aworke by the knowledge of God .

2 But now take them conjunctly ; Conjunctly . sometime two of them are joyned together , and sometime all three : I will give you an instance of some few places of either . Somtime knowledge and obedience are joyned ; knowing and doing ; knowing God , and doing his will are joyned together , to make up happinesse , as in Ioh. 13.17 . If ye know these things , happy are ye if ye do them : there is happinesse , or , at least , the way of happinesse ; There is first supposed , if you do know him : the knowledge of divine things is the very first step to and in the way to happinesse : but that is not all , if you know these things , and do them : this is that which makes up the perfection of happinesse ; the tree of knowledge and the tree of life make up the perfect garden of paradise : but both must concurre .

And as knowledge and obedience are joyned together , so sometime knowledge and feare : as to instance in the Proverbes 9.10 . The feare of the Lord is the beginning of wisdome ( as the first Chapter had it ) and he that knowes him , or the knowledge of him is understanding : i.e. perfecting understanding , sound understanding , which will be as the very spring which leads a man to happinesse , and put a man in the certaine way to it : there is feare and knowledge joyned together .

And sometime feare and obedience are joyned together ; and that frequent , as Deut. 5.29 . O that there were such a heart in my people , that they might feare me and keepe my commandements alway : that it might go well with them , &c. There the way of happinesse that God intimates in that place , is made up of these two , fearing and obeying , fearing God , and keeping his commandements ; a heart to feare him , and a heart to keep his commandements ; affections set aright , and actions flowing from them ; and so in Ecclesiastes 12.13 . Let us heare the end of all , having discoursed before diversly pro and con ; negatively and affirmatively ; this is the summe of all , even the whole desire of man , to feare God , and keepe his commandements : the fearing of God , and keeping of his commandements , i. e. feare and obedience , happinesse is placed in these . And so in the Psalme 24.23 . where the like inquirie to that in 15. Psalme being made , the answer to this question , who is , or shall be the happy man ? is made up out of these two , he that feares God , and serves him .

And to name but one place where all are joyned together , you have it in the 1 Chron. 28.9 . And thou Salomon my sonne , know thou the God of thy fathers , and serve him with a perfect heart , and willing mind : he prescribes that of the certaine trace and path to happinesse , which comprehends all these staires to make up a ladder to reach heaven , to reach happinesse : Know thou the God of thy fathers ; there is knowledge : and serve him ; there is obedience : with a perfect heart , and willing minde ; there are those holy and soveraigne affections . So you have all the particulars I named before .

I shall not need to adde any more for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and but little for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

2 For the ground and reason therefore , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . two things will make it apparent ; that those things are a sufficient , and a necessary , and an effectuall way to attaine happinesse .

1 Supposing one thing , Happinesse in Gods favour . that the happinesse of a man consists in the favour of God ; that it is that which will make a man happy ; that the light of his countenance shining upon a man , is the onely thing which will make a man happy : supposing this , I say in the first place , which we have already proved . Then ,

2 It is a cleare case in reason , Gods savour by these . that these three are the onely meanes , yea a perfectly sufficient meanes to make the soder and the union between man and God , to bring a man to the possession and fruition of God , ( for this comprehends the whole man ) so that the whole man is possessed of God , and inflamed by God , when his understandings know him , and see the excellence that is in him ; and when the affections of his heart cleave to him ; and close with the most soveraigne affections of feare and love , and then when all his whole man is at the command of this knowledge , and those holy affections ; to be members of righteousnesse , walking in a course of obedience to him ; so as that we exhibit the whole man unto God ; then we come to have a possession of God : and this makes up to us a perfect union to , and fruition of him in such a manner as the creature is capable of , and so consequently this brings a man to true happinesse .

I will not inlarge any more in this , because I suppose the thing is cleare : to come therefore to the application .

Application . And here be some things which I shall but give the meere hint and mention of , leaving them to your farther meditations , and so to passe to some other things , at which I aime more .

Vse . 1 Confutation . This being therefore a truth , and rightly understood ; in the first place it may serve for a full confutation , of all those erroneous conceits and fancies that men may take up concerning any way to happinesse besides this : The world usually counts religion one of the most unprofitablest things in the world , as appeares by their speeches , which are such as this ; What is it good for ? I tell thee what it is good for , it is better then all those things you hunt after : for they will never put you in a way of happinesse : but walking in the way of religion puts you in the way of happinesse alone ; it is onely the knowing , and fearing , and loving , and serving of God ( which is the summe of the true religion ) that is the plaine path-way of happinesse : this therefore confutes all those ignorant conceits that the blinde nature of man , the blinde understanding of man is ready to fall on , and to be seduced and drawne away by , as it were with ignis fatuus , which , as some fable , drawes out of their way in the night . This I say , confutes all those false and erroneous conceits of the way to happinesse .

2 This may serve for conviction , Conviction . to convince a great many ; and I pray God there be none here among us whom it may concerne ; as I suppose , none will thinke it uncharitable in me to thinke that there may be some : for when the sonnes of God appeared before God , Satan stepped in amongst them ; and there may be some that are not the sonnes of God : But if there be any such here , let them know here is a cleare conviction , that there be many , even within the compasse of religion , that do pretend towards it , that are not in the way to happinesse : they have nothing of it here , they have no beginnings of it here , nor are they ever like to have the full perfection of it hereafter , however they please themselves in their owne conceits and imaginations : for a man may easily evince it , and convince them of it , if they want any of these things which we have mentioned ; and much more , if they want all of them : they are diverse : to instance but in one of the branches , viz. in the branch of knowledge , which is the very first introducer in the way of happinesse : He that hath not a sound knowledge of the nature of God , and of the will of God , at the least the substance of the covenant ; and that in some degree of profunditie , solid , and substantiall , the meere ignorant man that knowes not these things , as hereby convinced that hee is out of the way to happinesse : and which is worse , I am afraid , even in these times of knowledge , ( though it bee a shame it should bee so , and a griefe to thinke on it , that it is so ) I am afraid , I say , that there be many men , not only of the poorer sort of people , that by reason of the meanes of their condition , have no generous thoughts in themselves , nor looke after matter of knowledge , who cannot so well appeare in the use of the meanes , I meane , come to Church , in that they have not time to spare to come , nor understandings to reach what they heare when they come . But besides these , I am afraid even many men and woemen , in gaudie coats , and gay cloaths , yea , and I am afraid too many , that are of good intellectuals , and understanding for other things , as for the world , and their Trade , for plentie , and honour , and riches , and as we use to say of a Top , the keene point of it is towards the earth , but it is flat and dull enough towards Heaven , and heavenly things : I am afraid , I say , that they have not at least a sound and solid knowledge ; but content themselves either with none at all , or at best , very little ; though they know other things , yet they care not for religion ; or if they doe , they content themselves with a superficiall swiming knowledge , or some generall knowledge of God . But certainly beloved , know , that they that have not knowledge , and a competent degree of knowledge in some measure and degree of the maine things of Religion ; these men must needs bee cleane out of the way to happinesse , that is a cleare truth . But I suppose many men will escape this conviction , and when they come at this doore , they are , it may be admitted , they passe now , and it is true , it may bee they have knowledge in these times of knowledge , yet know , that many men that have it , shall at last be kept out : for suppose it , come but to examine their affections , how their hearts doe stand towards God , especially in the degrees of it : where is the soveraigntie of the affections , of feare and love , to love God , and to feare God above all , certaine this is a cleare case , where this is wanting ( as in many it is I feare ) knowledge will not give entrance into heaven , they will not bee admitted at this doore : so that it is a cleare case , they that doe want holy affections , and that in some degree and measure of soveraigntie , they that want these are cleane out of the way to happinesse , though they have a great deale of knowledge .

And lastly , which is indeed the maine triall is by the pulse . The Physitian useth to trie the condition of the Patient by feeling the pulse ; and though there bee one through the whole bodie , yet notwithstanding hee takes the pulse at the hand : So indeed , the greatest tryall , the most visible tryall is by our hands ; by our actions and conversations : they that walk not in a course of obedience unto God , of syncere obedience , universall obedience , perpetuall obedience , obedience arising and flowing from a high principle of love and affections towards God , according to the rule of his Word , and aiming at his glorie : they that do not this in some measure , they are here convinced that they are not in a way of happinesse , for the way of happinesse is made up of these three , knowledge , affections , and obedience , as ye have heard at large : I will adde no more of this use , but come to the next , and only in a word .

3. Vse .

Examination .

This serves for a sad and serious examination , by which we may trie our owne estate and condition , whether we be yet in the way of happinesse or no. And I beseech you , doe not you deceive your selves , in a point of such consequence , look you have a good Card or Compasse to saile by , against you come to the tryall of the businesse : As I have said sometimes of Scholers that make verses , though they will not trie them themselves , nor scann them , their master will : you were as good scanne your lives , as God , for God will scan you , before he admit you into heaven , and happinesse : you were as good therefore to trie your selves , for I say , God will say , friend , how camest thou in here , what right or title hast thou to this place of heaven without thy wedding garment ? except you bring these things that God requires , there will be no admittance : and though you outbrave and outface the Ministers , yet when the Lord of the feast comes , hee will trie . I beseech you therefore be so wise as to trie your selves : Trie your selves by your knowledge ; trie your selves by your affections ; trie your selvs by your actions ; if you find it is not so with you , as I have said , doe not I beseech you , loose the realitie of heaven , for a fancie ; do not let goe the realitie , while you hugg the shaddow ; as the Dogge in the Fable , who did let goe the bone in his mouth to catch at the shaddow hee saw in the water ; take heed I say , you doe not loose the realitie while you catch at your fancies , and relie on them : but this is not that which I intend .

Are these things I have spoken of the way to happinesse ?

4. Vse .

Reprehension .

Then it is a just reproofe that meets with every one , more or lesse ; why doe not we prosecute this way more earnestly then ? and why are wee sluggish in this way ? is it not the way of happinesse ? why doe we not labour and endeavour after knowledge ? why doe not wee labour to raise and elevate our affections to a high pitch towards God ? Why doe not wee strive to abound in the worke of the Lord ? and make our calling and election sure , by adding one grace to another , one action of obedience to another ; to scale heaven , climing up from one round of the Ladder to another , and so be going upward still ? O that wee should bee so sluggish and slow in these things , that make so for our happinesse , that are indeed ( as wee have prooved ) the way of happinesse ! when on the contrary side , wee are laborious enough , and too much after these things , that are not for our happinesse , tend not to it : — Tanquam hac sit nostri medicina doloris . Wee hunt after worldly things as though they would make us happie : but alas wee are to consider , that there is no happinesse in them ; this is the way of happinesse , why doe not wee then make haste to enter this way ; and speedily prosecute this way ? it is the great folly of those that are negligent .

The eighth Sermon . SER. VIII . PSALME IV.VI.

There be many that say , who will shew us any good ? Lord , lift thou up the light of thy countenance upon us .

WE are still on the point of happines , and wee are upon the last thing in that point : viz. the way unto it : The point ( that you may remember it ) was this ,

Doctrine . Thus sound knowledge and faith , joyned with soveraigne feare and love , and both these crowned with syncere repentance and obedience , guided by the line and light of the true religion , is the only way to true happinesse .

Wee have passed through the explication of the point , and the last time we came so farre as the application , Exhortation . and in that to the matter of exhortation which by reason of the time wee could not then prosecute : wee come now unto it .

There is a double branch of the exhortation , according to which I desire to goe .

Particular . First , in relation to every one of these particulars in the point ; to perswade men to labour to get every one of them :

viz. 1. Sound knowledge . 2. Soveraigne affections . 3. Syncere obedience .

Secondly , I shall say something in the generall , with relation to all of them ; and to the true Religion , which is the mother and the mistresse that must teach us all these , for they are not to be had any other where ; nor no other Schoole can teach us these ( at least ) as they will be available .

To begin then with the particulars , and first of the first .

Get knowledge . 1 Concerning knowledge and faith .

There bee two things in which I shall prosecute that exhortation , in which I shall stirre and raise men up to endeavour after knowledge , and that sound knowledge .

What for the , 1 Give me leave , to circumscribe what manner of knowledge I would have you set up for your marke and aime ; which you know I did touch in the explication ; and will therefore but briefly touch here in the prosecution of it .

2 I shall suggest some meanes ; in the use of which , wee may come to attaine this knowledge .

2 I will propound some considerations that may whet us on unto it : But all very briefe .

1 For the first therefore , what kind of knowledge should a man aime at the getting of ? now I shall circumscribe that in these three particulars .

1 Your knowledge in regard of the object ,

Object .

Divine .

must be divine ; a divine knowledge : knowledge of God ; knowledge of Christ ; knowledge of the mysteries of grace , and of the covenant betweene God and man ; those essentiall things that God hath signified unto us in his covenant , for our guidance to happinesse ; the knowledge of these things especially : I know there is no knowledge in the world but is precious , even the knowledg of the meanest things , the knowledge even of the basest things may be of very good use : But what is all the knowledge in the world to the knowledge of God , that made the world ; and of Christ , that redeemed the world ? That is the knowledge which doth immediately conduce toward our attaining of happinesse and salvation . Men may swell themselves in vaine conceits of other kinde of literature , and looke big and scornfull upon this divine knowledge ; but yet one drachm of this , one graine of this , is worth more then all the knowledge in the world : and therefore remember this , that we may not mistake our scope and aime . I doe not interdict any other knowledge subordinate in its place and ranck ; but I set this in the highest place and highest rancke , the divine knowledge of God , and those things that concerne our happinesse in God . And this is the scope of the exhortation in regard of this , that we would be contented to take a little paines from other things to get this divine knowledge ; at least not to squander away all our precious time , and parts , busily in the pursuit of other things that will doe us no good ; but take it from them , and bestow our selves , our times and our wits , for the pursuing of divine knowledge , which is the most precious of all .

Act. 2 In regard of the act : all that I will put you in mind of in regard of that is ; that it is not a bare knowledge that I am now recommending unto you , Apprehension . which consists in the apprehension of divine things : but a knowledge joyned with faith ; mixed and tempered with faith : that the understanding may not only have some apprehension of those things in the tenour of them , Assent . but in their connexion ; so that the heart may close with them in giving full assent to the truth of them ; apprehend the realitie of them , to bee such indeed as have a ground and subsistence : for it is one thing to apprehend the promise of eternall life , and to know what the happinesse is to be in conjunction with God , to have a glorified bodie , and a glorified soule , farre beyond that excellencie that is here : but it is an other thing to apprehend that these things are really promised , shall be really performed by God , and so to set a mans soule to the truth of God by faith ; that these are not only meere words ; but such as indeed shall be exhibited to all Gods servants : many apprehend these things , and understand what is meant by them ; but yet they have a root of atheisme in their hearts , so that they thinke they are but devised things to keepe men in awe , and that there is no realitie in them , to have no subsistence : it is therefore a knowledge of apprehension joyned with a full assent of faith resting on the truth of the things promised , but in this place I shall use the word no further .

3 In regard of the maine of all , Degree . viz. in regard of the degree or manner : I desire every one to bee industrious after knowledge , divine knowledge especially : and carefull to joyne assent of faith to their knowledge , to mix and temper them together ; and lastly to aime at a soundnesse of knowledge , and a soundnesse of believing ; that they be solid and not superficiall ; that they have not meerely flashings , or glimmerings of light , like lightning , which doth not guid a man in the way , but rather leadeth a man out of the way : Many men may have a flash of knowledge and assent , but this is not bottommed , nor grounded , it is not solid .

Here you must remember these three things , wherein I shall comprehend all that I aime at in this substantiall and solid knowledge , which I exhort every one to endeavour after .

1 That it be so extensively . 2 That it be so intensively . 3 That it be proportionably .

1 To have it extensively substantiall and solid : not some catchings and snatchings at some things in religion ; Extensively . here to get a scrap , and there to get a scrap , and in the other place another scrap ; still scraping at a little , like a garment made up of patches : but we must labour to know the whole will of God , and all things necessary , at least that are absolutely necessary to salvation , to be ignorant in none of them ; in regard of the neare connexion , and that necessary influence that they must have in the forming and fashioning of a right and faithfull receiving of God in Christ ; which will not be without such a solid knowledge as is apprehensive of all that is necessary .

Intensively . 2 It must be intensively solid , and substantiall : not onely to know and give assent to all those things that are necessary , not meerly catching at one act or some peeces of it : but to joyne to this a penetration of knowledge ; not onely to have it swimming in the braine , but that it penetrate and sink into the understanding , and make a deep impression there : A man may have sometimes a swimming notion in the braine , floating aloft on the top , which never penetrates nor enters in a man , which I desire we would most aime at , not to content our selves with a meere swimming notion , to licke on the outside , as it were , as it is in the fable of the Fox ; when the Crane invited the Fox to the feast , he provided gruell for him in a narrow mouthed vessell , so that he himselfe could put in his long bill , and suck it out , but the Fox could not put in his head , but was faine to licke the outside , &c. I would not have men to content themselves with the outside , to have a little superficiall notion , but the solidity of knowledge consists in this , that a man have a reall notion , and apprehension which doth enter into his minde , and penetrate it throughly , makes a deep impression that it be received there , and such an impression as may put a tincture on the heart , and affections too ; for indeed that is never a perfect dye of knowledge , doth not redound and overflow to the affections , and draw them , leave a tincture on them ; and therein indeed is the Crisis of knowledge , when it is saving and solid , namely then when it is penetrating , when it so farre fils the understanding , and enters so deeply into it ; that there is a resultance to overflow from it on the affections to inflame and draw them , that will give the through dye which is in graine , which will never out , but truly save .

3 Let every one endeavour after a proportioble knowledge : Proportionably . proportionable to his parts and meanes ; proportionable to the place in which God hath set him ; and proportionable to the oportunities that God hath given him : where God bestowes much , he requires much ; a lesser measure of knowledge may be saving , where God affords a lesser measure of light : In times of superstition and darknesse without all doubt many did get to heaven with a very weake light , yet it was such that made an impression on their hearts ; but farre short of that glitteringnesse of light that is in our times : therefore we should ( for this is one branch of the exhortation ) labour every one to make his knowledge go hand in hand , in an equipage with the meanes that he enjoyes , with the opportunities he hath afforded him by God ; and with the parts he hath to make him capable ; they that have more means , let not them content themselves to have so much as some have had that lived in times of darknesse ; they that have parts , and better understanding , let them not content themselves to have so much as a poore ignoramus hath ; it is not sufficient for them ; ( though the thing it selfe be sufficient to salvation , and so is not necessary absolutely , yet ) God requires more of them , because he hath given more to them ; God exacts more at their hands , because they have received more at his hands ; God requires that they should keepe proportion .

How shall wee attaine to it . 2 This being premised , now let me add concerning the other thing , viz. How shall we attaine to this knowledge : suppose we be willing and desirous of it ( as nothing indeed is more desireable then knowledge , to be a knowing creature , a rationall creature , an understanding creature ; it is pabulum anima , the food of the soule , a soule , that is a reasonable soule , is as much nourished and refreshed with reasonable things , with knowledge and other intellectuals , as the body , that is a body , is nourished with corporeall sustinance ) but suppose now we desire this , how shall we attaine it ?

This is a large compasse to go through the full of it , I shall therefore point out briefly some few wayes .

Two things in generall I shall onely speake , Preparatives . which are as two preparatives for all things : and then I shall add two or three of the maine helps that are perfective in this kind , if we would attain to knowledge , sound knowledge , and above all and especially in divine things , that which we confine our speech unto .

There are two preparatives that are exceeding advantagious this way , to fit the soule to stand in a good posture , to make it capacious of this divine knowledge .

1 A humble spirit : Humility . humility is a very fit quality to make the soule of a man capable of getting knowledge : for as it was the saying of the Moralist , which is of more large extent , but yet holds a truth here ; there is nothing hinders growth in knowledge more then a humour and swelling of pride : when a man is proud in his owne opinion , in conceit and apprehension of his owne wisdome ; he is uncapable of learning any thing ; he le ts slip the meanes and opportunities which otherwise he might have , onely upon a vaine conceit that he is wise enough already : And therefore as they use to observe the ground on which the Peacocke useth to sit , is ordinarily noted to be even by that occasion made exceeding barren : I am sure it is so here ( the Peacocke being an Embleme of pride ) And there is a double reason for it , why he is made uncapable of knowledge . There is a morall reason of it .

1 He doth by his priding of himselfe , alienate God from him , nay and provoke God , so that God hath no delight to communicate himselfe to him , for God despiseth the proud , and giveth grace and knowledge to the humble , and the secrets of the Lord are with those that feare him : he will communicate himselfe to the humble spirit ; and he will withdraw himselfe from the proud spirit ; he sils the humble spirit with knowledge , but those that are wise in their owne conceits , he sends them away empty .

2 There is a naturall cause of it : it hinders a man from using any means , or from profiting by any meanes ; it hinders a man from receiving any thing that is dropt into him : a proud man is a naturall barre or hinderance to his owne knowledge , or from receiving any knowledge : and therefore , as I have sometime noted in another case , which is appliable here ; you know , in a dish , there is an inside of it which is hollow , and an outside which is convex ; now if you would powre any thing in it , you must not powre it on the outside which is convex , for that convex superficies , by reason of its convexity , can hold nothing , but all runs over : But if you powre any thing in the inside , it will hold just according to its proportion , as you can powre in ; the humble spirit is like the concave and hollow of the dish , that is empty by reason of his humility , and so is capacious of any thing which God in the use of the meanes shall be pleased to powre in it , it hath emptinesse , and can hold it : but now the proud spirit is like the convex superficies , and every thing is but spilt that is powred on it ; for there is no hollownesse , no concave , no capaciousnesse to hold it . And as it is in the familiar similitude of the mountaines and the valleyes ; the raine fals on the mountaines , and makes it nothing fruitfull , because all the raine by reason of the proclivity , and the height of the mountaine , slips and slides down from the mountaine , and the mountaine shelves it off ( as it were ) from its selfe : and not onely casts off the raine , but it selfe also ( at least the best of it selfe ) with the raine ; and so much more fattens the lower grounds , so that the valleyes have not onely the fruitfulnesse that comes by the raine , but also that which comes by the soile which fals on them from the hils by the raine : And truly it is the valley , the lowly spirit that is made capable of any thing ; but the lofty spirit drives all from it selfe , and so makes it selfe uncapable to receive any thing , and unfit to attaine any thing : And therefore if we would get knowledge , attaine to this first step in the ladder that reacheth to happinesse , we must take heed of pride : the proud lofty spirit is not in the way to attaine knowledge , nor in any way to profit by the meanes which might be good for that purpose ; but the humble spirit that findes an emptinesse in it selfe , an hungering and thirsting after knowledge , such a spirit is fittest to gaine by all advantages and all opportunities , and so consequently to attaine to knowledge : So that this is the first qualification to attaine knowledge , humility .

Ingenuity of spirit . 2 Another preparative is ingenuity of spirit ; that is an excellent preparing qualification to attaine knowledge , and profiting by the meanes of knowledge : A man that is of an ingenuous spirit will interpret what I meane by that ; though at the first those that are not learned understand it not ; yet that all may , I comprehend in it these two things .

1 A man must be free from partiality and prejudice .

2 And a man must be full of an estimacie , and good opinion , and good affection toward knowledge .

And such ingenuity of spirit prepares a man exceedingly for thriving by the meanes of knowledge , and so for attaining the thing it selfe .

Freedome from partiality and prejudice . 1 For the former freedome from prejudice and partiality ; that is necessary , for if a man be partially-minded , it will hinder him in profiting by the meanes of knowledge : as for example ; such partiality whereby one esteemes of men , and so that he disesteeme all others ; perhaps this man may get a little by that man whom he doth esteeme , but loose a great deale for it by reason of his partiality : and why ? because he cannot alway heare one , he therefore never comes to heare any other : and if he doth , his partiality choakes the benefit : And so for prejudice , to come with a prejudicate opinion to the hearing of any man , or the reading of any thing , to have the mind possessed and anticipated with prejudice , it will hinder a man from attaining to that knowledge which otherwise he might gaine by that man , or that thing : As if a man now have a fault in his eyes , it will hinder him from seeing any thing which is before his eyes ; or suppose they be muffled , or hudwinked ( although he hath a power of seeing , yet being hudwinkt ) he cannot see : A man blindfolds himselfe with prejudice from seeing that which he might see : And therefore if we would get knowledge , and thrive by those meanes that tend that way ; a man should lay this preparation of an ingenuous spirit , being free from prejudice : gold is gold where ever you finde it ; and truth is truth from whomsoever I take it ; If a blinde man give me gold , it is gold ; and where ever I finde it , ( although in the dunghill ) yet the pearle hath his price still : and so by whatsoever meanes the thing is conveighed to me ( if I be not partially minded ) the thing doth not loose the worth , or the use : It is daintinesse of spirit , that a man will not receive knowledge except he may chuse the party by whom , or the meanes by which he may receive it : A man must therefore be free from partiality in this case ; a hungry stomacke will never refuse meat because it is in an earthen dish ; a cloyed stomacke indeed is squemish ; but yet I say , if a man be put on it , and hungry , he will not refuse a good messe , because it is not in a golden dish , or a silver dish , &c. That is the first thing therefore in this preparative , ingenuitie of spirit , by being free from partialitie , and prejudice .

Full of , There is yet ( as I said ) an other thing in this ingenuitie of spirit , as the minde should bee free from these things , so it should be full of another thing , Estimation . Affection . viz. estemacie , and good affection of knowledge : a man must come to the use of the meanes by which we may get knowledge with a good opinion and estimation of the excellencie of knowledge : it was the Orators expression , if a man bee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he shall in time bee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if a man have a good opinion and estimation of knowledge , and so that his affections are strongly bent towards it , it is strange what a man may doe , his good affection towards it , and good estimation of it , will worke out those difficulties , and overcome those dangers , that may hinder his attaining to it . They tell of that great Orator of Athens , the Prince of faculfaculties , Socrates , that hee had as many difficulties and impediments to hinder him from attaining to eloquence as ever any had ; hee could not so much as speake plaine the first letter of his art , hee could not pronounce it , having a defect in his tongue ; yet hee had so high an opinion of eloquence , that in the strength thereof he went through all those difficulties , that he became the greatest in that facultie : And this is that which Salomon intends , in Proverbs ● . 1 . where hee describes wisdome to keepe an open house , that so men may come to esteeme wisdome , and to have an high account of it , to love and affect it ; and prescribes that as a soveraigne way for the attaining and getting of it : these are the preparatives .

2 Now for the perfections , Perfection . that will come in upon these , as the maine and principall things , ( for those be not expressed here , but as the first tincture to give the farther dye , but to prepare the thing for it , to prepare the minde for knowledge ) but the maine and principall things for the gaining of knowledge are three ; which I will mention , and but mention them .

If a man have therefore , 1. Conscience . 2. Diligence . 3. Prudence These are the three maine things , that may , Be conscientious . and doe advance knowledge , by any , yea by all the meanes of knowledge .

A man that is conscientious , hee waits on the meanes of knowledge , that hee may come to know , not because he would know for curiositie , but that hee may know in conscience , that hee may bee able to direct his owne wayes , and increase his owne parts , that so , hee may bee a meanes to edifie others , and advance Gods glorie : he that conscientiously desires his knowledge for the true scope and end of knowledge ; which is to doe himselfe and others good , hee is the best qualified man for the attaining of knowledge ; and hee may most confidently expect Gods blessing on it ; for God will bestow , and multiply his talents on those , who will conscientiously imploy them ; as you have it in the Parable .

Be diligent . 2 And againe ( for I must but touch things now ) diligence is another maine thing : there is no thing in the world that will bee attained to without labour , Dii labore omnia vendunt , wee must purchase all by labour , for , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 where there is an excellency , there is a great difficultie ; pearles are not so easily purchased ; there must bee a great deale of digging and delving to finde gold and silver , and a great deale of refining of it after it is found : and so it is for knowledge ; if a man will bee willing to save his labour , he must not looke to have the thing he longs for , and which we speake of : hee must not thinke to lye gaping with his mouth open , snorting and sleeping , and thinke that knowledg will drop into his mouth , in such a negligent and lazie posture , it is an unreasonable thing to thinke it : wee must doe our endeavour , use our diligence if we will have it : To give but a touch of this in some things .

Allow time for it . 1 Be diligent thus farre , to allow time for it : there is a time for every thing , and every thing must have a time ; if we will allow no time for searching after knowledge of divine things ( for of that we speake ) never afford our selves time , never but grudge at every scrap of time , and thinke all is lost that is spent that way , as he said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , wherefore is this lost , when she powred out her ointment on our Saviours feet : if we thus thinke , it is no wonder if wee doe not attaine to knowledge : we can bestowe any time on the world , and on worldly things , and not grudge at it , but grumble at every houre and minute , and thinke all is lost , at least too long , that wee bestow for getting knowledge ; but these cannot stand together , for there must bee time allowed to every thing ; and if wee will not bee content to allow time , wee must not , nay , cannot hope to attaine any thing .

2 Imploy your parts : Imploy your parts . wee must imploy and use those parts that we have , and set them a worke if wee would attaine this knowledge : if men will use their best gifts , and stretch them at the highest straine for other things , and never bend his gifts and use his wits in searching into divine things , searching in the Word of God , and waiting on the ordinances of God , it is no wonder if we misse of this divine knowledge : I say , if a man doe not imploy his parts , and put out his strength of wit and memorie setting them a worke for the gaining of , and attaining to knowledge , it can never be that ever he should have it . We must therefore imploy our parts , that is another thing .

3 We must bee diligent not only in allowing time , and in using our parts this way : Improve the meanes . but also in labouring to thrive by all the meanes and opportunities that wee have : The foole hath a precious price in his hand , but knowes not how to use it : if wee let slip so many golden opportunities that we have , letting them to runne like water besides the Mill , driving no trade of knowledge with them , making no use of them , for that purpose , we may soone loose all the benefit of those meanes wee have : it is admirable to thinke , how under the dropping of the pipe a man should be drie , how that under the continuall meanes of grace , a man may continue in deepe ignorance : it is admirable I say to thinke that it should bee so , but yet if a man doe not allow time , nor imploy his parts , nor make use of the meanes both publike and private , that God hath bestowed on us , it will bee so : I say , if a man make no use of these meanes that hee hath publikely , which are now so rich , and so plentifull , that Mannah fals daily about our Tents as it were , that if a man would but vouchsafe to step out of his doore , and carrie his Omer in his hand , Publike . hee may fill it every day : but if men will not vouchsafe the gathering of it , never attend on the posts of the doores of wisdome , never make use of the meanes of grace that God offereth , but will bee as childish , and as foolish , as those that goe to the Market , they goe there for some businesse , but when they come there ( like fooles ) they goe see this gay thing , and the other gaudie thing , and so forget utterly their arrand , and goe home againe without it : if men and woemen , I say , will doe so , ( as I feare too many doe ) come to Gods House to see and to bee seene , to see this gew-gaw , and the other gay thing , this womans dresse , and the other womans fashion ; to prattle with this partie , and gape and looke on the other , and so let all fall besides them , without minding what they heare , either to know or remember it : they may have excellent meanes , but yet they will never make any advantage of them . A man therefore that would thrive and increase in knowledge , must make precious account and use of the meanes ; hee must resolve thus much at least to lay up some thing out of every opportunitie that hee hath ; to keepe a stocke of knowledge , and adde little to little ; hee must labour to learne something this day ; and something the next day , and so to treasure up something out of all opportunities at least .

And not onely this for the publike ; Private : but a man must labour to doe something in private ; hee must bee content likewise to use some diligence in private . I doe not speake now of a Scholasticall , much lesse of a Monasticall sequestring of a mans selfe , leaving all other imployments , and so make the plow stand still in all other trades , to drive on this : I know there is a difference of persons , and imployments , and conditions in the Church of God , and in the Common-wealth , and there is a use , and we have need of all these : but yet there is one generall trade that every one should drive , viz. the trade for heaven , and so for matter of divine knowledge , to get skill and to furnish himselfe with it ; it is a thing ( I say ) that generally belongs to all , bee they of what trade , or profession they will : they must if ever they will looke to come to happinesse , if they bee of God , and would enjoy God , and bee indeed Christians , they must looke after these things that tend and conduce this way , that is a generall thing that belongs to all . And therfore I conceive this is one of the maine impediments , why men who live under the meanes both publike and private , and yet alasse , die of poore estates , and leave but little that appeareth of any stocke , or advantage that they have made under these meanes of knowledge ; I say one of the maine reasons is , not onely because they doe neglect to attend the publike , or if they attend it , it is for some other end and purpose , not with a minde to grow and increase in the knowledge and grace of our Lord JESUS CHRIST , to increase and adde to their stocke of knowledge , but as the saying is , In parabola Ovis Capras quarunt : i. e. come for some other end : but it is not onely the neglect of the publike , I say , for suppose a man doe attend on it , and bend his eares to goe along diligently to heare and understand the thing that a man heares , and so to advantage himselfe in knowledge , labouring also to revit and fasten in his memorie those things hee heares and understands , that they slip not out , locking up all those doores that might let it out , as his eyes from gazing up and downe , and his eares from listning to other matters , and so stopping as it were , all the chincks , that his memorie may hold and keepe it fast : yet I say for all this , ( I would have you marke it ) if men will doe nothing at all in private , being gone out of the House of God in publike , never meditate on that which hee hath heard ; never chew the cud as it were ; never rowle that sweet bit hee had in his mouth , never chafe it by private meditation , so as to make a full impression on his understanding , and so more strongly locking it up in his memorie : if a man , I say , will take no paines in private , it is impossible that hee who comes out of businesse up to the eares ( as wee say ) thicke and threefold , and as soone as ever hee goeth out , plungeth himselfe up head and eares in the same businesse againe , and will give no rest for to ruminate on , and digest what he hath heard , it is I say , impossible hee should adde any thing to his knowledge : a man must therefore bee so diligent for to attaine knowledge , as to adde some private meanes to the publike , and not bee like a childe alwayes , to eate no more then is put into his mouth with a spoone , from the mouths and hands of them whose lips should preserve knowledge ; but himselfe must feed at home , and spend some time , imploy his parts in some sort , according to his condition and vocation , ( so much as hee can well bestow ) to increase his knowledge : for otherwise if men doe not adde some private diligence , it is impossible that a meere houre spent here should doe him much good , ( if any at all ) especially when hee comes full into the Church , and slips out presently falling on his old thoughts , and so goe on in them , never remembring , nor understanding any thing : so that all that was spoken to him in the Church is like prints made in water , as you know , a man may draw a thousand prints in the water , but as soon as over the finger is off , all is out : So wee may draw prints on men here in publike , but as soone as ever they are gone ( unlesse they adde private meditation ) there is no more footsteps , or signes of it , then is of prints on the water ; and so in this respect , there is no impression made at all , and therefore no advantage of knowledge .

There is another thing also besides this : as they that would have knowledge , must have conscience to desire it for the true end , which is to doe themselves good , and steere their owne course aright ; as also to advance Gods glorie , labouring by their knowledge to doe good to others , and so are in a good capacitie of knowledge : And adde to this , they must have diligence ; which is another good capacitie for the attaining of knowledge , for the hand of the diligent maketh rich , and even in this kind of riches too .

3 So in the next place , there is another thing which is of extraordinary importance , and a very large Spheare and compasse , yea , so large that I doe not dare to enter into it , and that is prudence : Prudence ▪ It may seeme a strange thing ( but yet you know it is ordinary in all other things ) some men will goe as farre with a little , as some others with ten times as much ; and all is by reason of prudent managing : a man may perhaps bestow more time , and use more diligence for getting knowledge then another , and yet never attaine as much as hee , in respect of his naturall parts : but suppose an equalitie , not onely in the qualification of parts , but also in the parts of nature ( for some men by reason of their naturall abilities may attaine more knowledge in an houre , than others in a weeke , by reason of their dulnesse of minde , and weaknesse of memorie ) but set them I say at equall ; and you shall see that a man that hath prudence , prudently to order that little time which hee spends to attaine to knowledge , with a wise carriage and good discretion , to make choise of those wayes and that meanes , by which he may most thrive and advantage himselfe in knowledge , this prudent ordering of his time and paines , may bee , and is as much , and of as great importance as a great deale of businesse ; a man may be as busie as others , and yet gaine nothing , by reason that hee wants prudence : Remember this therefore , if wee would attaine to knowledge , wee must labour for prudence , prudently to make choise of what wee heare , and what wee read , to make choise of those that will most increase and direct our knowledge : and not to squander away and spend our time in searching after those things , which when wee have sound , wee shall make no great advantage by them , though we have even suck'd and squezed out all the good which was in them : I say , therefore we should make choise of those things that doe conduce most , and are more neere of kind , and most close to our end and scope , and will most really advance us , to the advantaging in , and gaining of , and attaining to divine knowledge ; which is the thing I intend and which you must aime at , as being the first step to your happinesse .

There bee so many particulars that would come in here , that I shall not enter into any of them .

And therefore in a word , those qualifications before being supposed , viz. that a man bee thus prepared with humilitie and ingenuitie of spirit : and will put himselfe on it , with a conscience to aime at Gods glory and his own spirituall good , the true end of knowledge : and not to abuse his knowledge , to get skill , like a mad man , to cut his owne throate , or like a curious man to hurle and tumble every thing he comes by , to quarrell and jangle in disputes and reasonings , maintaining contradictions ; but to doe himselfe and other good , if a man be thus conscientious in regard of his end in seeking after knowledge , and to this add diligence and prudence in using of the means to attaine knowledge : these are the maine things to fit us and enable us for the having and gaining of knowledge ; and that shall suffice for that second thing that I now aime at in the generall .

3 Let me adde but a word concerning the third thing in this first particular ; and that is , Wherfore consider to propound some few considerations ( and meerely to mention them ) which may a little whet us on to the prosecution of this course , for the gaining of , and attaining to this divine knowledge , in the way of happinesse .

I shall onely propound two things in generall , which I draw 1 From the consideration of the thing it selfe . 2 From the consideration of the times .

The thing it selfe , knowledge ; The thing it selfe , which is though there were no other argument , yet there is much in this , to set us on the prosecution of it : for it is ,

1 A speciall ornament , and a very rich jewell ; A speciall ornament . farre better then Rubies : Some that have a jewell and are in rich robes , think they have enough , and are ready to despise those that are in their rags , and have not a jewell ( as they have ) in their bosome , but this is a childish thing : However knowledge is such a jewell , and knowledge of those things , of divine things , as ( however it be esteemed of by carnall men ) it is a reall advancement of our natures , it is to excell in that which is most excellent , it is to make us excell in that , by which a man excels all other creatures ; for what is the difference betweene man and other creatures , but onely that ( although there be many other creatures stronger and swiftner then man , yet ) man is a knowing creature , an intellectuall creature ; and this is an excellency , even a speciall one , that in an especiall manner advanceth man above all other creatures ; nay this divine knowledge advanceth men above men , one man above another : a little of God , a little glimpse of him , nay every ( though the least ) touch and relish of the knowledge of God is more precious then all the secret and hidden arts in the world : it excels all the wisdome in the world , and is of more neare concernment : it is a speciall ornament .

Initiall lineament . 2 And it is an effectuall lineament of all grace and goodnesse , the very doore by which all enters into us ; the very ground-worke that must bee laid before wee bee capable of any goodnesse , there can be no grace or goodnesse wrought in us , no nor acceptance of us by God , without this : no service we do can please him , except it be a reasonable service , tendered out of knowledge , and according to knowledge ; knowledge is an introduction into the state of grace and all goodnesse : the very first conveyance of all the good and excellency we can have . In the creation of the world the very first thing that was created was light , God said , let there bee light : and in our regeneration , which is as a new creation , the first thing is illumination ; for Christ is set up to be a light to the Gentiles : The Philosophers observe that lumen is vehiculum influentiae ; the influence of the light begets things , as it begets the flower in the face of the field ; and the pearle in the bosome of the earth , it is all by the influence of the heaven , and all those influences are conveighed by light : and so all those precious ornaments of grace which adorne a man : the foundation of all renovation comes from illumination , from knowledge .

3 It is the perpetuall regiment of our life ; Perpetuall Regiment . that also depends on our knowledge ; and the more u nderstanding , and the more knowledge wee have ; the more we are advanced in that kinde , and the more we are furnished with it , the fitter we are to carrie our selves in every station ; it is a very necessary thing for the regiment of our life .

2 It is an effectuall instrument to beget all other things in us : we are reasonable men , Effectuall Instrument . and the best faculty we have , is understanding and knowledge ; for , as the saying is , mens cujusque is his quisque : and the knowledge of divine things is the most effectuall way to worke in us the love of divine things , and obedience to divine things , &c. Knowledge is the mother by which all these are begotten and borne ; they all are derived from knowledge ; God makes use of knowledge to worke all these in us .

2 If we do consider in the second place the times , if there were no other argument , Times , there is abundance enough from the times ; these are times of wisdome , and times of knowledge ; Of the Gospell and it will be a shame , nay a very fearefull thing to be so farre from all excellencies in religion , that a man is not come in the way , hath not yet the beginning of Religion , hath not attained to a good measure of knowledge : It is a monstrous thing to see such starvelings and such dwarfes in Gods family , that God himselfe doth feed with his owne hand , that his plants should not grow , it is strange : God himselfe continually , day after day , weeke after weeke , Sabbath after Sabbath , time after time , doth vouchsafe us the light and meanes of knowledge , and hold it out continually to us , it is a wofull and dolefull thing , that wee should not in all this time attaine to knowledge .

1 We were borne , and live now under the times of the Gospell , which is infinitely advanced for matter of light and knowledge beyond the times of the Law : All was in darke sentences then , in riddles as it were , all was veiled then , Moses was veiled then ; and there was but a little to be knowne clearely then in matters of religion ; then was that saying true , & latet , & lucet , there was a little light , but it was hidden , and it had many coverings that kept men from the cleare sight of the mystery of grace : But now God hath clearely revealed his face in the Gospell , and these are the times , these ( I say ) are times of the Gospell .

2 Nay more particularly , these are times of the Reformation , Of Reformation . of the reforming and renewing of knowledge , which doth infinitely surpasse those times that were under the Gospell too , but in superstition ; when the smoake of the bottomlesse pit , instead of light to guide mens eyes , offended mens eyes , put out their eyes , as it were ; we have the happinesse to live in Goshen , where it is light , whereas it was all darknesse over the land in the times of that Egyptian darknesse : And therefore let every man think what an account and reckoning he will have for living in those times , wherein he hath so much meanes , and so many opportunities , and to be found to be so bad an husband , as to have laid up no stocke of knowledge ; that comes not onely short in other excellencies , but in this which is an infinite shame , and will be an infinite bitternesse in the end : and which would , at least should make a mans heart to ake , nay bleed , to thinke that any in these times should sit in darknesse , and be without knowledge : which notwithstanding I feare not only many poore soules that are as yet without , want , but even many that are full of knowledge otherwise , not giving their mindes to this kinde of knowledge , having an undervaluing esteeme of it , and no affections to it : And I doubt that many that are otherwise in gay garbs , and great places , and it may be of excellent parts , and excellent indowments , yet are to seeke and come short of this knowledge ; and it is a very sad thing to thinke of it : And therefore let us consider what hath beene said , and set our selves to advance and increase our knowledge , according to the meanes and opportunities which we have .

The Ninth Sermon . SER. IX . PSALME 4.6 .

There bee many that say , who will shew us any good ? LORD , lift thou up the light of thy countenance upon us .

WE are still on the poynt of happinesse ; and wee are on the last part of that poynt , and are come to the last thing in it : the poynt ( that you may not forget it ) was this ; That sound knowledge and beleefe , joyned with soveraigne feare and love ; and both these crowned with sincere repentance and obedience , according to the line and light of the true religion is the only way to true happinesse : having dispatcht the explication , and the confirmation , wee came to the Application , and in it to the poynt of Exhortation : wherein wee propounded two things

1 In particular .

1 To exhort every one to labour after every one of these in particular , to get , 1 Sound knowledge : 2 Soveraigne affections : 3 Sincere obedience .

2 In generall , to speake something in the generall of seeking them all , and of the true Religion .

We began with the first of these the last time ; And I endeavoured then to perswade every one to labour for knowledge .

Get feare and love . 2 And therefore in the second place , I shall exhort every one to labour to get those soveraigne affections , of feare and love of God : which is the second step towards our happinesse , to bring us to the possession of it .

Sound knowledge must have soveraigne feare and love joyned with it , or else it will be of little worth , nay it will not be available : I shall proceed in this as in the former ( although more briefly , because I desire and resolve to end . )

To proceed therefore in the same steps .

1 I shall circumscribe what affections , what feare and love we must get .

2 And then I shall direct those that are willing , how they may bring and implant such affections in their hearts .

3 And lastly shew , why we must doe so ; laying downe some motives which may induce us to a serious care of this .

To begin with the first of these , viz. What affections of feare and love we must labour for . What for the

Briefely they must bee such affections as in regard

Object . 1 Of the Object , must be placed on God ; above all get such affections , that is that , at which I ayme now , to put every Christian on , Placed on God . to indeavour to plant in the garden of their heart , such affections as have God for their object , viz. the feare and love of God .

2 For the act ( to expresse that ) they will not doe well except they be tempered and mixed together : the most beautifull colour ,

Act.

Tempered together .

the goodnesse and sweetnesse of the soule , ariseth from a mixture of feare and love : as if a man would temper the purest white and fairest red , it makes the perfect ruddy colour ; such as that is for which the Spouse giveth her beloved the commendation , he was candidus & rubicundus : The mixture of that makes the beauty of the face in the body : and the mixture of these make the beauty of the affections in the soule : feare mixed with love , for it must not go alone : Feare though it be apt to make us carefull and cautious ; carefull how to please God , and cautious , fearefull to offend him ; yet if it be alone , it will be ready to precipitate us into despaire , or forlorne hope . It must be tempered therefore with love , that we looke not only upon the greatnesse ; but on the goodnesse and sweetnesse of God : that as we are affected with the prospect of the one , viz. his greatnesse ; with an affection of holy feare and awe and reverence of him : so that , that may not drive us too fa●re to subject us and overthrow us by despai●e , we must keepe it up with a mixture of love , looking upon his sweetnesse and goodnesse . And so love likewise , that must be tempered and mingled with feare : love alone perhaps may grow wanton , if wee think on nothing but love , fix our eyes on nothing but goodnesse and sweetnesse in God , wee shall be ready to build our sinnes on his backe , in a presumption of his goodnesse : and as the laying is ; there be as many , if not more ships and vessels that miscarry on the soft sands as on the hard rockes ; and there be as many that doe miscary on the soft sands of presūption , as on the hard rocks of desperation ; building on the goodnesse of God inordinately , and upon his mercy , ever saying , misericordia ejus super omnia opera , misericordia , &c. and so presume to doe any thing : presuming that God will in mercy save them ; I say , love alone would be too wanton ; except it be poized and ballanced with a holy feare and awe and reverence of God : As a ship that is well furnished with tackle and sailes , that may give the motion and advance the swiftnes of it ; but if the ship hath not ballast in it , nor weight to make it goe steddy , it is up and downe tossed alway , and the more sailes , the more danger , and hazzard : so it is in this case : That our ship may goe safe and steddy , we must not only have the sailes of love to make it goe swift ; but the ballast of feare to make it goe steddy ; we must not only have love , but feare , least otherwise we walke but wantonly ▪ skipping and danc●ng by fits and by spurts , in good wayes , and not keepe any constant tenour in a holy pace .

3 And lastly , for the manner , that is another thing , which I must confesse I have ever in all things commended and praised as one of the most vitall and maine things of religion , and I never yet met with any just reason to contradict my apprehension of it , or to thinke otherwise but well of my opinion ; I say , it is the manner ; we must looke to the manner and degree Degree , . of these affections : and in one word they must be soveraigne : a soveraigne feare of God and a soveraigne Soveraigne . love of God , above all things : assuredly when all is done , I conceive the word is cleare for it , that a man doth but vainely pretend to godlinesse , and pretend to God , who though he hath some kind of feare of him , and some kind of love of him ; yet comes short of this degree of soveraignty . God is the soveraigne Lord of all , and therefore will have the soveraignty of our affections ; he will not indure any parting , he must have all , the highest and the most soveraigne feare and love , he will not suffer any to part with him , but we must feare him above all , and we must love him above all : The Scripture runnes full for it , and I conceive this is the maine cognisance whether the will be regenerated or no ; this will characterize whether grace hath attained the preheminency in the soule , whether it bee set up in the throne , surely if it be , it would quickly turne all out of doores that is not competent with God that is not fit : and therfore remember this , as the mayne , that we should aym at to bring our affections to ; not to rest or satisfie our selves with any degree , or with any kind of feare , or love , or any measure of them ; but wind them up to that degree of soveraignty ; love God above all , and feare him above all : Let nothing be so terrible nor so formidable as to make us to forsake God , nor nothing so lovely or so desirous , that it should tempt or allure us to part with God ; if any thing doe make a man doe so , that is his God ; and that is that which hee preferres above all , that is to him really and formally a very God , and God is no God to him : if he can set his foot ( to speake it with reverence ) upon God , to clime up to some other thing , and make religion his stirrup for that purpose , it cannot be right . And therefore rest not in any thing till you come to that degree of soveraignty , to love God and feare God above all .

How . 2 How shall we bring our hearts to this ; how shall we implant , and ingraft these affections of soveraigne feare and love in our soules ? There is some art in getting these in this kind .

Briefely to shew it in a few words ; there bee some things I shall say in generall , and then adde some things in particular , and but in a word .

In Generall by taking heed . 1 In generall we must take heed of some things ; and take care of some things ; or ,

There is a Negative act , and a positive act of care that must be used , for the implanting , and ingrafting of these affections in the soule .

Heede to chase away other . 1 We must take heed to chase away , at least to moderate and bring under , and subjugate all other affections ; to keepe them under , to keepe them low , Feare and love . that the water doe not goe beside the Mill ; that we doe not spend those precious affections , and poure them out like sweet water on some filthy and stinking ditch ; bestow not your feare upon any thing that is not to be feared ; nor bestow your love on any unworthy thing , that hath neither beauty nor goodnesse , nor worth , nor any thing to deserve love : Wee must call in all our stock , and drive an other trade ; and suppresse and keep all these under as much as may bee ; that all may run in this channell ; If the streame be divided , it is weakned , and it will not be navigable when it is cut into many rivers ; and so if wee divide the streame of our affections ; if we suffer one current of feare to run this way , and another the other way ; and a current of love to breake out this way , and the other way , and make many little channels that will not be usefull ; neither shall we bee able to maintaine the maine Current . We must therefore take off our affections from other things ; weane our affections from the world ; from the pleasures , from the honours , from the riches of it ; for every one of these like unfruitfull boughes , under boughes , flourish at the root of the tree and grow up to the prejudice of the maine tree ; for as much as they draw the sap and nourishment away from that , and starve the tree it selfe ; like Ivie about the Oake , the Ivie groweth about it , but the Oake fares the worse : as one said of the Child at nurse ; the Nurse fares the worse for the childs sake , the Nurse pineth and wasteth when she nourisheth , and cherisheth her child ; the child drawes her so much downe , that it leaves her but leane : and so in this case , if wee let our affection loose , let them out upon any thing besides God , in an inordinate way , it doth exceedingly abate and weaken our affections towards God : They who would preserve the fire which is on the hearth , can hardly do it , if the Sunne beames doe shine upon the hearth ; for they will extinguish and put it out : so it is in this case , our hearts will grow exceeding cold towards God , and all the fire of holy affections will moulder away , if these worldly things seeme glorious in our eyes , and seeme beautifull , they will steale away our love , and steale away our affections , and draw away our hearts from God : That is the thing that should be taken heede of ; it is a thing that Christians should alway be carefull of ; that the feare of other things , doe not eate out the feare of God ; nor the love of other things , do not make a damp , and quench the love of God , and choake the growth of it : we must take heed of that .

Care to chase in these . 2 But then as we should take heed to chase away other things that would bee prejudiciall to these holy affections ; So we should take care to chafe in these holy affections ; to keepe them alwayes warme , to nourish , and to cherish them : If you would keep in your fire , you must supply it with fire ; what ever few ill will serve to keepe in this fire of heavenly love , and heavenly feare , in the full heat , and full brightnesse , you must be chary how you withdraw that fire , and carefull rather to feede that fire : And so much the more tender care should bee had of this ; because you must know that it is with those holy affections as it is with noble and generous plants , which are in our country , but exotique ; and brought hither from another soil , out of other countryes : the country is not so kindly for them , being but a step-mother to them , and a little unkindnesse of the ayre will soone nippe the blossomes , if wee have not so much the more care of them ; in watering of them , and cherishing of them : Now all grace , and all holy affections are but exotique plants , they came from heaven , and they descended from thence , and they are farre more by a great deale rigorous , and odoriferous in heaven , because they are there in their proper native soile , in the blessed Saints , and the blessed Angells , they are neere God ; neare to the fountaine of life and heate , and there is more vigour and sweetnesse in them : But alas we are farre a fonte caloris , and this world is but an unkinde mother to these plants , a step mother to them , though a mother to other affections ; and therefore they will easily dye , if there be not an especiall care taken of them , to rub , and chafe these , to keepe perpetuall life in them , by so much the more diligence , and by the use of all meanes , that may preserve and perpetuate it . So much in generall .

2 Now more particularly , Particularly . I shall present a few rules of direction , especially to the last of these generalls , how we may keepe holy affections in warmth ; but very briefely .

Constant Application . 1 Constant application of those things , that are of force for the chasing in , which cause a begetting and preserving of these holy affections . As for example , wee heare many things out of the Word of God , we reade many things out of the Word of God , and other good writings , which doe conduce exceedingly to inflame and warme the heart and affections , with a holy love , and to make the heart soft with a holy awe and feare of God : Now wee should never read or heare those things , but wee should lay hold on them , and labour to chafe them on our hearts , and demonstrate the use of them : if wee have but the bare naked , cold theorem and speculation , wee doe but strangle the birth child in the wombe : if wee read them , and heare them , and neuer chafe them in , by application , to warme the affections ; so that all those things that wee heare or reade , wee must chafe them on our affections , by applying them to our affections , and by holding of them to the affections , and keeping the warmth with it .

Vigilent Caution . 2 Let there be vigilant caution , over out hearts , to observe both our full and our wane : when our hearts are full and high in holy affection , observe cautiously what useth to raise them so , what experience , what arguments prevaile most to advance and mount the soule like Eliah his fiery Charriot , sparkling with holy affection , and mounting us to heaven ( as sometime a man is as it were in heaven , when he is elevated in these divine affections ) observe very narrowly , and marke very carefully what are our vehicula our fiery Chariots that carry us up to heaven ; and make use of them , apply them , ponder on them : And againe observe our wane and declining ; for a Christian hath not onely his spring tide when affections over-flow , and carry him sweetly ; But he hath also his low tide , the motions of the spirit of God are not ordinary , rara hora , brevis mora , as Bernard said , rare and dainty are the tasts of Gods spirit ; and many times a Christian is at low water , at ebb in his affections : observe now and marke and see how comes this declining : what aileth my poore soule to wither , and my affections to droope , and hang downe the head ? observe whether it bee not my neglect of the Ordinances ? my neglect of duty ? and whether it bee not some sinne that lyeth upon mee , that God doth estrange himselfe , and hide himselfe thus , that the pipes that should bring in water are cut off by the Key ( I meane the conveyances of Grace ) observe I say what causeth this wane , what it is that hinders , and watch against that : pry often into thy heart , meditate on thy wayes ; and keepe a vigilant eye , bee very suspicious , watch continually to make full discovery unto thy soule , what doth advance , or what doth hinder you in the way of these holy affections ; and take heede of the one , and take care of the other : that is the second thing .

2 Vse frequent excitation and stirring up of your affection ; If a man bee in a swoone ; Frequent excitation . rubb and chafe him till you fetch life againe : and so it had neede bee with us , wee had neede often to rubbe our affections ; for as I have often expressed it , our hearts are ponderous , multum trahit de terra , de carne multum : it weighes downwards ; as the weight of a Clocke moves downeward continually , and if it be once to the ground , the Clocke is silent ; they must pull it up againe , every twelve houres , or such a certaine compasse , they must ever and anon be winded up : And so in this case , besides mans ordinary course what hee doth in a diurnall way ; he must have his annuall courses , and his monethly courses , and his weekely courses of winding up his holy affections : if the fire be out , kindle it againe from heaven , go to God , and reinforce your selves to prayer and other holy duties ; There must bee a frequent excitation and stirring up of our selves : when once we doe feele our selves beginne to dye , goe and make your complaints to heaven , my heart ô God hath forsaken mee , is gon away from me , I cannot have the command of it , Lord restore it againe : go thus to God to fetch it backe : this holy fire if it bee out , it is like the fire on the Altar , it was unlawfull to have it kindled but only by the meanes of heaven , it must be the fire of heaven , not any other fire : So we must be often renewing of our holy affections ; we must use often excitation to keepe our affections in reparation .

Pregnant meditation of Lastly , use pregnant meditation on those things that may conduce and are effectuall for the producing and preserving of these holy affections : that wee must take up , inure our selves , to a constant and lively meditation of those things , the consideration of which may winde the soule up againe if it be down ; may fetch life in it againe . As for example , ever and anon meditate on

1 The vanity of the world : If the heart be out ; Vanity of the world . it is because it is drawne away with some worldly thing which hath stollen it away ; and therefore it languisheth towards God , and heavenly things ; if any worldly thing comes within our eyes sight , ( such is our nature that ) it hales and steales away our heart , makes us in love with it , makes us esteeme highly of it ; makes a man grow sicke for it : and then farwel all holy affections ; they are turned out of doore ; and this new guest must take up all the roome : it is a thousand to one , but we find it so on such an occasion . And therefore to prevent this , the heart should ever and anon meditate on the vanity of the world , vanity of vanities , all is vanity : and what a mad thing is it for me to misplace my affections upon such poore things as these are : bee full therefore with all those thoughts and meditations that present the vanity of the world , that it may take off that apparent and painted beauty that bewitcheth you , and stealeth away your hearts , so that you cannot bestow them on God : often meditate of the vanity of the world , that is the first .

2 And secondly , Excellency of God . often meditate upon the excellency of God : If a man would see the vanity of the world , and then turne his eyes and behold the bright beauty of God , and all those transcendent excellencies of goodnesse that is in God , which are such that a mans soule is ( at least may bee ) overwhelmed in the consideration of them : I say if a man did but fix his eyes upon it , would not he think himself a starke mad man , to be ever so foolish , as to dote upon these worldly things ; on those inferiour things : when there is such a conjugall , and soule ravishing beauty in God , to delight it selfe in meditation upon the excellencie of God , inflaming the soule with that , that will set an edge , when our affections are dull ; and sharpen them againe : Whet your soules therefore , and your affections upon that meditation .

Nobility of man . 3 Meditate often , ever and anon , upon the frailty , and yet illustrious nobility of mans nature : Consider and ponder , thou hast a poore mortall body , a rotten carkasse that must drop ere long into the grave , and stinke there ( be it what it will ) and be devoured by wormes : But yet thou hast as a Guest in that same homely cottage , a divine Guest , an immortall soule : Now then reflect on that thing firmely with this consideration , shall I neglect my precious soule , and bestow my short time that I have to live , that I have to worke out Eternity ( for upon this little point of time hangs the Crowne of Eternity , all depends on it ) shall I now I say , that have such a noble soule befoole my selfe so ; as to neglect and refuse the offer of Gods excellency ; and not to bee inamoured with his beauty , and in the meane time goe a doting on the vanities of the world , is this a thing sutable to me ? this would wonderfully raise a man , if men did but remember that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , did but understand both his frailty , and his nobility , it would make him infinitely to scorn any other thing , and raise him onely in his affections towards God .

3 Let me ad but a word now concerning the third thing , and that very briefely . Wherfore these Wherefore must we get these , or what may be the motives to move us to labour for the gaining of these heavenly affections of feare and love placed on God in a soveraigne manner ?

I will propound some , but according to the proportion of the poynt that I have now in hand , and confine my selfe to that narrow compasse : and so

There bee five maine considerations that may induce every one to make it a principall part of his care , to get about him those holy affections , and get them in a high and soveraigne manner .

1 Because they are the best fruit of all our knowledge : Best fruit of knowledge . Alas our knowledge is meerely and altogether but barren that doth not beget affections : To have a golden head , and feet of clay was that portentuous Image shewed to Nebuchadnezar ; to have a golden head , and earthen affections ; knowledge of divine things , and yet love of humane ; love of the world ; the whole fruit of knowledge , and the whole scope of it is lost : God doth conveigh knowledge to us with this purpose , to beget holy affections : it doth therefore frustrate God in the maine scope of all our knowledge : let that be the first consideration , it is the best fruit of our knowledge ; the best product of knowledge is when the light of the understanding warmes our affections , and raiseth them to God in some manner .

2 It is the next root of all obedience : If knowledge be precious unto us , then should heavenly affections ; Next roote of obedience . for the pearle and price of our knowledge is when it elevates and workes in us holy affections : And if obedience be desirable , if obedience bee worth the while ; then holy affections which are the very next roote of our obedience , must be desirous and worth the while ; for from it , it issues and flowes , and receives it life and strength : It is just with the soule as it is with the body ; the nerves and muscles are the instruments of motion : that I pull in or put out my hand or foot , or open or close my eyes , it is by a secret and inward power of the muscles , nerves and sinewes ; by which I rule these , and order these parts as occasion is : and so it is in the soule , all outward motions in obedience , it will bee but a meere poppet-play , except it be from an inward motion , a popet is a dead thing except some man move it , the wind may move it , it is but meerely carried in mens hands , and not by any naturall motion or life : But then only is our obedience right and lively , when it hath an inward motion , a motion of love , or feare , when it riseth from a root of holy affections : when a man loves God , and feares God , then is he fit to serve and obey God : timor addidit alas , and so amor : feare giveth wings , and love is the most compelling thing , for the love of Christ constraineth us to make us industrious to serve God ; the act of love or feare is great : affections are the best root , to thrust plenty of sappe forth , to make all our actions greene , and fresh , and flourishing .

3 As affections are the best fruit of knowledge , if we value knowledge ; and as they are the next root of obedience , if wee prize obedience ; Only grace of either , without which Knowledge is not saving . so they are the onely grace of both : neither of them hath any grace on it , or any glosse , or beauty in it , without heavenly affections ; Knowledge , ( let it be never so great , never so profound , never so universall , never so cleare , yea in divine things , yet ) it is not saving , till it bee mingled with holy affections , till it have begotten and brought forth them : All our knowledge without affections , is not saving ; but a man may goe like a Bull with Coronet and garland when he goes to the slaughter ; a man may go to hell and perish everlastingly with all these ornaments of knowledge in his head : knowledge is not saving , except wee have this ornament in our hearts of spirituall and holy affections : And therefore as the Father sayd in a patheticall bemoaning of those that were learned men ; men of great parts , but cold affections : Surgunt indocti , & coelum rapiunt ; & nos cum doctrinis nostris sine corde , ecce ubi volutamur in carne & sanguine : that is , the unlearned arise and snatch heaven , and shall we perish with all our learning ? they out-goe the learned in this , they that have heavenly affections . Though they have such a great excellency of knowledge , as it was sometime sayd of one that came to contend at the olympike games , in the game of running : hee was a tall man , and had a mighty long arme and hand , certaine said one jestingly if the garland were to be worne with reaching , hee that could reach himselfe farthest ; this man would carry it : but it was not he that could reach farthest , but hee that could runne fastest , that bare away the garland . And it is not those that have the deep reach in religion , but those that have the best speed in religion , the sweetest affection in religion : It is heavenly affection that puts the grace on our knowledge , yea and puts a life into it , which otherwise would bee but a dead knowledge .

Obedience not pleasing . And againe obedience without holy affections will not bee pleasing : except it proceed out of a root of holy affections , and what we doe , ( let us doe it never so busily ) if wee doe it not out of the feare of God , and conscience to him ; if we do it not out of love , and sweet and heavenly affections towards him , it hath no acceptance with God , nor is it available : The heathens had many acts of obedience , as justice , and temperance , and chastity , and such like vertues , which were but wild plants , not gardens planted , nor having their due culture ; they were never cultured by God in his garden , because they grew not upon the right root ; they were done in selfe-love , for their owne glory , as the Stoikes were called , they were animalia gloriae , men that aimed at selfe-love and their owne vaine glory in doing of them , and therefore they had no acceptance with God . But it is these holy affections , that God looks at in all our actions , and which alone puts the price upon all our obedience : He that giveth but a little in a way of charity , so it be out of affection , is accepted : It is not the greatnes of the guift ; but the riches of the mind that commands ; not the great guift , but the rich mind hath acceptance with God : The Widdowes mite , was beyond the rich mans magnificence , because it came out of a richer mind : And so it is in all other actions , it is the root , from what heart they spring , from what affections they spring , that commands the actions : without which the actions loose all their beauty . And this shall suffice to infer the second part of the exhortation , to labour to get soveraigne affections .

SER. X. The Tenth Sermon . PSALME 4.6 .

There bee many that say , who will shew us any good ? LORD , lift thou up the light of thy countenance upon us .

WE are yet upon the poynt of happinesse . but upon the last observation in it ; and at this time we shall finish it : The point ( that you may not forget it ) for it is the maine , was this ; That sound knowledge and beliefe , joyned with soveraigne feare , and love ; and both these crowned with sincere repentance and obedience , ordered by the light and line of the true religion , is the onely way to true happinesse : we have dispatched both the explication , confirmation , and the best part of the application ; for we are on the last branch of it : viz. the matter of exhortation : which was , and is , to exhort every man to the prosecution , of every of those particulars in the poynt , which are the severall steps in the way to happinesse : we handled it succinctly in these branches .

First , to exhort every-one to labour for sound knowledge and beliefe .

Secondly , to put every one , upon the prosecution of these soveraigne affections , of feare and love .

The last branch , which I intend now to dispatch , is , that those that have both these , and have made a good ground-worke and foundation of knowledge and beliefe , and are not altogether defective in sweet and holy affections towards God ; would be carefull to crowne both these with sincere repentance , and obedience .

That is the thing I shall now treat of : Get repentance , Obedience . in the prosecution of which I shall take the same order that I did in the former : which 〈◊〉 to propound it in these three particulars .

1 First ( I shall take up what I intimated in the explication : because it will bee needfull here for the pressing of the point ) what kind of obedience and repentance we should aime at , and having briefly circum●cribed that ,

2 I shall shew what course we should steere in , and what way wee should take , for acquiring and improving of our repentance and obedience , that we may attaine unto it , and really exhibite it .

2 And lastly , bring some few considerations , wherefore , that should put us on , and provoke us to this duty and care .

First , what kind of obedience and repentance we should aime at : What for the

In regard of 1 The Act : 2 The Manner of obedience and repentance .

I shall comprehend them both , though I shall prosecute rather the point of obedience , as being the maine in this place : But the maine of both is the manner , Manner . that we may understand what manner of obedience wee should aime at ; It must bee sincere .

I shall expresse all very briefely in these two words : which though they may seeme too repugnant the one to the other , yet you shall find otherwise : Sincere . Sincere obedience I circumscribe in that which is 1 Formall , 2 Cordiall obedience .

Formall obedience . 1 Formall obedience : I meane not that which barely hath a shew ▪ and shadow of obedience ; but that which is obedience in propriety , and formality of obedience ; that hath the very formality , and proper nature of obedience : For it is not meerely the opus operatum , the work done that makes a thing obedience ; A man may come , and worke in my field , and do that same worke which I doe hire another to doe ; he may come I say , and doe the worke , but hee doth it not upon my command , neither is it therefore obedience unto me ; neither is it done in reference unto me , but he doth it for some other end of his owne , and it is his owne businesse , and in this case a man is not bound to give him wages , for hee never covenanted with him for it : And so it is in this case ; there may be many duties done in the species and kindes of them , or acts of obedience ; but if it be not done with respect to God , and conscience of his Commandement ; it is not formally obedience : For you may remember that I noted in the application three Intrinsecall Charracters , Intrinsecally , in the true which did describe the quality , and the property of obedience :

1 The first was ; that wee must take heede , that our obedience arise from the right rise and root ; Rise . that it have the right root from whence it springs and flowes ; for that is all in all to make it proper obedience : as now when it springs from those things that I mentioned in the other branch of the poynt ; that is , from a grounded knowledge of the will of God , and faith ; From knowledge , faith . that it is Gods will I should carry my selfe so : and when it springs from a a holy feare and love of God , Feare , love . that I live conscientiously and respectively , to approve my selfe to him in the discharge of my duty : this is the first thing necessary in the formality of obedience : it is not otherwise formally of the nature of obedience , nor cannot expect that acceptation and reward from God , which he will bestow on obedience .

2 And besides the right root , there must be right rule , Rule . by which our obedience must be squared : It is an ordinary observation , that a man cannot draw ( even in naturall things ) a long streight line perfectly streight , except he draw it by some rule : it is not the steddiest hand that can doe it exactly , but there will be some nookes , and therefore men use to take a rule to draw a line by : I am sure it must bee so in spirituall obedience : a man must have an eye to the Word of God , to make that his Card and Compasse to saile by , to make that his rule and warrant of his actions ; or else though he hit ( as it were ) hab nab at some circumstances , yet it is not formall obedience , because it is not regulated according to Gods Rule : Now though a man may hand over head ( as they say ) make some hasty and tumultuous doings , patch up a great deale of mud together to make a wall , not caring for a square to make it perpendicular , yet if a man would build a Temple , or stately Palace , he must doe it perpendicular , it must be straightly built according to an exact line and measure , or else one part will overtop an other , and all tumble downe : It is so in this case , every thing that is not squared , and regulated , and ruled by the rule of Gods Word ; what ever materiality it may have , it hath little or no formality of obedience : Gods Word must be the patterne ; and those examples that are propounded to us , and so farre as they are propounded to us for examples : In a word , all must be regulated by the Word of God ; that must be the rule of our actions , if we wil performe right obedience .

3 Lastly , Obedience that is formally right , must have the right race , Race . scope , end : as I doe it out of conscience to God , and regulate it , not according to my owne foolish fancy , but his Word ; so I must levell all to his glory : not that I exclude my owne salvation and good , for they are subordinate , and may worke well together ; but the more that is swallowed up , emptying ones selfe , and wholly nullifying a mans selfe , not looking to himselfe , but devoting himselfe to Gods glory , the more noble , and more excellent the work is .

And this is that I meane by formall obedience : I shall expresse but a word concerning the other branch : It must be cordiall , or hearty , Cordiall . and sincere obedience , as I expressed it in the generall .

Now ( as I noted formerly , and therefore shall but mention it now ) there bee two extrinsecall cognizances , Cognizances . by which a man may guesse of a mans sincerity , and cordialnesse , which we must aim at : they are , 1. Vniversality . 2. Perpetuity of obedience .

I. We must labour and take care to exhibit not a lame , but a compleat obedience , universally : Vniversall . Now there may be mentioned a three-fold Vniversality necessary in this case .

I. Vniversall , Extending to the whole law . extending to the compasse of the whole law : A man must not be narrow handed ; hee must not be Funambulus virtutum , as Tertullian speakes , going in a narrow tract of obedience : not thinking because he hath one vertue , he hath done a great exploit , and attained the favour of God by it ( and it may be thinke that may be an excuse to bear him out in a great many other failings ) but he must have respect to all Gods commandements : his walke and compasse of duty must be as large as the compasse of both the tables , in duty towards God , and man .

2 Vniversall in an other respect too : viz. to the whole compasse of the law a little more intimate : In negative and affirmative Precepts . I meane both in negative and affirmative obedience ; abstaining from every evill the law forbids ; keeping a mans selfe pure and undefiled from the guilt of any of those things that crosse that holy law ; and endeavouring earnestly in every good : not satisfying a mans selfe that he is negatively good ; that is , hee is not thus or thus , or as such are ; but a man must be affirmatively perfect too ; hee must extend to all that God requires : we must not onely commit , or practise that which God commands us to doe ; but omit also that which he hath forbidden us to commit : and performe our obedience in both kindes .

3 To the whole man . 3 Lastly , the Law of God reacheth to the whole man , and therefore I extend it so farre : If wee would have our obedience beare the Character of sincerity , In thought . then it must reach the thoughts , and bents of the inward man ; and the very inward bent of the heart and affections ; it knits all together : It reacheth the words , Word . and layeth a law on the tongue and speeches , neither of these must violate Gods Law : and as by a steddy rule it reacheth to actions too , wherein the principality is , and the greatest manifesttaion : and he that would exhibite his obedience so as may be accepted , and accounted of as sincere , must approve himselfe in this universality ; approve himselfe in his thoughts words and deeds : Deed. yea I say , in his very deeds and actions , and thoughts : not onely taking care of the outside to make that cleane ; but to purge himselfe inwardly ; and rather to bee rich in good workes ; to have the greatest part of his ware in the inner part of his shop , and not all in the fore side , on the board or stal ; not in a bravado , in some outward expression of words ; but in ou● very thoughts we must be conformable to the Law of God , and in the very beatings of our heart and affections : that is the third thing , and sincerity demonstr●tes it selfe in the universality of it , whereas hypocrisie comes exceeding short .

2 It must approve it selfe too in perpetuity : 2 Perpetuall . Sincerity shewes it selfe by a constant course of obedience towards God and man : Not to hamper a little at some peeces of obedience ; to have some times , some good intentions ; some good thoughts ; some good speeches ; to goe to the Church now and then ; and as soone as ever a man is out againe , to turne to his vomit of swearing , and drunkenesse , and filthinesse , and all kind of excesse . T is not sincerity to be seemingly conscientious and devout , to lift up the eyes in the Church ; but to cheate and cozen in the shop : t is not to make a labyrinth , to be out and in , backward , and forward ; but there must be a perpetuall , and a constant course : For if grace be truly rooted in the heart , it will bee a perpetuall spring : not like a poole , or some current , which after some raine it may be runnes very fast ; not upon some fits to runne a great deale ; but if it bee from a sincere roote and principle , it will shew the sincerity of it in its perpetuity : And though it bee not able to keepe that pace that it desires , yet it will not start out of the way , but be constant in it : Tardus viator , &c. the slow and soft paced traveller , is better then a nimble hunter ; though the one runs far in a day , and nimble ; yet the other comes to his journeyes end : and this is one of the maine Characters , of sincerity , that there is a perpetuity : And therefore the Scripture and Divines have made this distinction of grace : There is grace that is true ; and grace that is temporary : A temporary grace for the outward act , a wicked man may have , an hypocrite may reach it ; but time will discover it , Truth is the daughter of time : It will bee manifest in time : A man must keepe a constant course and tenour of obedience in his life , and that is a Character of sincerity ; These I say are but extrinsecall ones ; yet wee cannot have a fairer and more legible one then these , universality , and perpetuity ; these onely crowne a good man , and doe demonstrate his sincerity .

How , in , 2 But how may one that is willing and sensible of the truth and equity of this course , attaine unto it ? There bee many difficulties , and many repugnancies of the flesh to keepe a man off from such a course of obedience towards God : how may a man therefore ( notwithstanding these rubbes ) attaine unto it , and raise his mind , and fasten it this way ?

For that , I will say but these two things , viz. Some things in generall , and Some things in particular :

In generall : generall . there be three steppes ( as it were ) and degrees , which are very considerable , to bring a man to that pitch ; and to fasten him in a steady course of obedience : as

1 A deepe and serious consideration of our wayes : Deep and serious consideration . examining and considering our wayes , and pondering our steps ; and studying to beat downe that which is contrary to the right way ; to see the deformity of the one way , and the bents of the other way , let there bee this serious consideration :

2 From this wee should proceede to strong resolution ; Strong resolution . to bind our hearts to the good behaviour : to ingage our selves by vowes and covenants to GOD , to walke in that way , which upon sadde , and serious , and sober consideration I have discovered to bee the good way : Indeavour I say , to come to resolution of spirit ; to say , I will keepe the Commandements of my GOD : and therefore I will beate off all other things , that would keepe me off , or interrupt me in that way : There must bee strong resolutions : which had neede ever and anon to bee repaired , because they are apt to grow sicke and faint and weake : It may be for a while a man may hold out well ; but if our resolutions bee not renewed , they will grow slacke : therefore ever and anon we had need renew our resolutions , vowes , and covenants .

And ( as I have formerly expressed ) there may bee considered a threefold time , in an orderly course ( besides an extraordinary ) wherein it is meete for a man to take up his spirits , and set them in a right temper of resolution , viz. First , wee should doe it every day : Every day even a heathen man could say , call thy selfe to an account , and consider thy wayes : see how thou dost walke or decline , or thrive and prosper in obedience , and repaire thy strength , renew thy covenant every day : And againe doe it more solidly every weeke , every Lords day , when we have further helpes to strengthen us ; when wee have the preaching of the Word , to quicken us , and to worke upon our spirits and put us on more : Take an occasion to doe it yet more seriously every moneth , when wee come to the Lords Table , and partake of those seales , the substance of which is the renewing of our covenant with God .

Doe it yet more often , bestow yet more time in meditating upon our wayes ; Reinforcing . and reinforcing our selves upon new resolutions ; humbling our selves for what wee have failed : and even as a horse will do , after every stumbling make so much more speed , so after al our stumblings and failings , let us recover and inforce our selves so much the more . To omit all extraordinary cases , and extraordinary persons , and extraordinary times , and motions of Gods spirit , and all other extraordinary occasions , wee must take this course of serious examination , and strong resolution .

Speedy execution . 3 And then there remains nothing , but speedy execution , to let upon this , which is the third thing in the generality , and which I will expresse a little more particularly :

And there bee but two things that I will mention as most considerably helpfull to set a man upon and strengthen him in a way of obedience . In speciall .

First of all , Repaire and increase in Knowledge . the repairing and increasing of those former things in the poynt , as namely , your knowledge , labour for a new improvement every day ; increase your knowledge : Let the word of God dwell plenteously among you : strive more to know what the good and acceptable will of God is : build your selves up more in your knowledge , and this is one step toward our obedience .

Increase your faith and beliefe ; Faith . cleaving and assenting to the word of God ; beliefe , that is a good helpe : It is unbeliefe that is a great rubbe hindring us from setting upon the wayes of obedience : for because wee doe not beleeve , therefore we doe not doe . But the more firmely we beleeve the more strongly wee shall runne the wayes of Gods Commandements .

Againe , increase your holy affections of feare and love . Increase a holy feare of God : Feare . often set his Majesty before your eyes : often thinke upon the holinesse , the excellencie , and the purity of his nature : thinke on his Majesty in all respects , think upon his All seeing eye , and upon his All-knowing knowledge : that he takes an account of all a mans wayes , and all his actions : and this will worke a holy feare of his Majesty , and that holy feare will put it upon holy obedience : Increase also your love and sweet affections towards God : labour to see , Love . not only excellencie to astonish , but beauty in God to move us to love , and sweetnes to inflame our love : labour to see all the goodnesse and sweetnesse that is in him : and this will wonderfully raise our thoughts to love him ; and that love infinitely set us on in a way of obedience to him . This I say will be a great helpe : for the truth is , nothing in this kind commeth off hansomly from us , if it comes not from love ; it is against the hair , if it come not from a principle of love : whereas on the otherside ( as the saying was ) Marti arma non sunt onera : The commandements of God will not be burthensome to us , if we love God : so that now the increasing , and the renewing of every one of these former things , wil be a meanes to set us upon obedience : for every one of them servs proportionably , for the watering of the very root of obedience , to make it thrive and prosper : though I doe not now ( for it is not necessary , if I would make a young tree grow that I have planted , that I should goe to the top , or boughes of the tree , and cast water there , it is but frivolous ; for it sufficeth to cast the water at the root ; for it is the root that nourisheth all the branches ; and all the sap , it is first at the roote , and so conveighed to the boughes and branches : ) So it is in this case : I doe not speake of watering the top of obedience , to make it flourish outwardly : but water the root , with this knowledge , and these affections ( which are the root of all the actions of obedience ) and then there will naturally issue forth the fruit of obedience : For if these be kept well and strong : if these be renewed and furthered ; the other will be a naturall issue out of it .

2. But yet to speake a little more particularly : Exercise these . The maine thing that will helpe us in obedience , is the very act and exercise of obedience : Every act is strengthned , and every habit is strengthned , by the exercise of many acts of that habit ; and it groweth to be strengthned by frequent use : obedience is a thing that cannot bee otherwise strengthned , but only by meere practice : So that this is the Maine , viz. the setting upon the worke , not only meditating , and pondering upon it ; and thinking what I ought to doe to obey God , but when I doe know what his will is , I must set upon the doing of it , I must not dispute about the thing , but fall upon the doing of the thing , which I know I ought to doe .

And now in this there be two things .

Some things must bee taken heed of that will hinder us in the practise of obedience . Take heed

And some things , that we must take care of , that will exceedingly further us in a course of obedience .

I will but touch upon some few things in either .

Reasoning . Take heed of such carnall things , Of Carnal as will choak us in the very thoughts , when we are to goe about a course of obedience : I say will choake the very thoughts : as 1. Carnall Reason : It is a wonderful thing to see ( and yet no wonder when we consider our naturall condition ) how many things will boyle ( as it were ) out of the heart ; how many foolish excuses , and how many vain pretences , to keepe a man off from duty , when a man hath some thoughts to goe about it : as when a man hath some thoughts to goe , and heare the Word of God , then ariseth such an hindring thought , as thus . I can sit at home , and reade the while , and save my labour of going : I know what the Minister wil say , viz. that it is but faith and obedience we must labour for : And so many other things there may be , and indeed so many , as that they will take us off from the thing we should , and indeed otherwise would doe : It is strange to thinke of the infinit reaching , and racking a mans wit to make excuses , some thought of other is in the way , either it is not now time , or some thing else there is alway ; some disputes that reason wil suggest , by which wee contradict our intents , and choake our purposes of doing this or that duty Take heed therefore of canall reason , it is a dangerous thing to word it with God : but when a man once seeth his way before him ; then it is hast to fall upon it ; let there bee no cunctating , no delaying in the work for some foolish respect : Remember this ; there is nothing in the world , but may be spoken against ; if a man would give way to every reasoning : Is there any truth in the world , but may be reasoned against ? is there any truth so cleare , but wit will find something to say against it ? But it is no matter what men , or thy owne carnall reason say , so Gods word saith otherwise : And therefore away with all such foolish carnall reasonings as these : I would doe such a duty ; but there is a secret suggestion of my heart now , that I thinke it not best to do it , or I will doe it some other time : but away with these ; when wee know what we should doe , fall on it and doe it : Away with carnall feare , Feare : away with feare , take heed of it : Rusticus expectat &c. A countrey man expects at the water side to goe over , he seeth the waterrunning , and is resolved to stay till it was all gone , but hee considered not that it came from a Fountaine : And so as there wil be disputes alwais , so there is a spring of difficulties that will arise , as indeed there can beno good action , but there is , or may be some danger , or difficulty in the performing of it ; and something that may be a restraint against the performance of it ; Carnall feare will hinder ; I shall have some shame , a nick name ( it may be ) set upon me ; I say carnall feare of shame may hinder , that is an other : but we must rectifie this feare , with the feare of God , nay mortifie it : A man must not respect such foolish things , nor feare some Bug-beares , but fear God : And let that feare extinguish all carnall feare : that ( may otherwise discourage and dishearten us in the thoughts of any duty .

3. There is likewise carnall sloth , Sloath. and sluggishnesse of our nature , whereby wee learne to delay and put off ; and the Devill is ready to envegle us with it , and put it into our heads ; that this may be done soone enough before I die ; what , shall I be godly , and holy ; and be a Saint before I come to heaven : yes I tell you , you must ; you must be Saints here ; or else you shall never bee Saints there : Doe not delay , nor dally , nor suffer your corrupt nature therefore to keepe you off , by any reason that can be objected againt this : Do not fall off from the duty out of a meere sluggishnes , to be loath to put your hands to your mouth , as they say : loth to put out your hands to reach the Crowne . Take heed of these carnall things .

2. Take heed of worldly distractions : Worldly distractions . It is a wonder to think , into what a labyrioth , the world leeds a man , if hee will dance after the pipe of it : sometime with this thing , and sometime with the other thing ; so that there is no time for any duty to God ; doe it I must , and not slothfully ; I see that this is a duty , and there is no excuse to bee made : but the subtilty of the world insinuates it selfe into us ; drawing us from one taske to an other taske , from one occasion to an other oceasion , from one visite to an other visite ; and complement after complement ; that a man eats out all his precious time , & cats out al good thoughts , while a man danceth in that maze , and followeth the world in a wild Goose chafe : And certainly if a man will stay while all worldly busines bee done , a man shall never have any time for God : But remember one thing is necessary : take your selvs off from worldly distractions , do not plunge your selves over head and eares in the world : Be not so deep in the world as too too many are ; that have nothing left , nor spirit , nor time for God , nor for their own souls : But remember 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , let not the world have al , bestow some time upon God , some time upon your ownsoules .

2. I will add but a word for the affirmative part , take care of and that is concerning what you must take care of .

In a word , 1 Hint of take the hint of al outward opportunities & occasions , when God offers an oportunity of doing him service , & of doing any act of obedience , do it .

2. And take the hint of inward motions : when the Spirit of God , and the dictate of our conscience , doth say , this is the way , walke in it ; and thou oughtest to doe this ; doe it .

1. Take the hint of opportunity , 1 Opportunity : as suppose thou hast an opportunity of prayer ; take heed of all those creepings , and windings ; those serpentine tricks of the flesh and the world that would stay thee ; and when thou hast an opportunity to prayer offered , lay hold upon it , and make use of it : take I say the occasion ; when God hath now led thee to privacy , thou art then where thou maist freely have communion with God : Take also that opportunity , that thou hast offered , to doe good to thy neighbour , while wee have opportunity let us doe good to all : It is not good to let slip any opportunity ; that is a certaine truth : Doe not neglect therefore , nor slightly , ( but upon just ground ) let fall any opportunity : when God gives a man an occasion , and an opportunity , it is Gods call ; and therefore let no opportunity slip : It may be now , thou hast a good knowledge of the waies of God , thou hast a good affection to it , and thou dost not act yet according to it : but when there comes any opportunity for us , let us take that occasion : let that wind blow us over to God by duty , let that opportunity make all move to God .

2 Take the hint of the motion of Gods Spirit ; I doe not speake of any extraordinary motion , Inward motions . or revelation : It is not needfull for me to stay for them ; neither are they such common things , as some fanaticall , and fantastick spirits have , and do imagine ( whether out of strength of fancy ; or wickednesse of policy , I know not ) yet notwithstanding the spirit of God hath divers wayes of revelation , as in his word , or upon some occasion of some acts of the spirit : the spirit of grace that God hath planted in a mansheart , that stirs him up to good : And this spirit of God doth often times whisper to us , saying , this is a duty thou must doe ; and thy conscience doth witnesse with the spirit that it is so ; and thy owne affections ( if thou hast any heaven ward , duty-ward ) do stirre thee also ; now these come on thee , doe not neglect the offer of the spirit ; doe not , quench the spirit of God : Thou hast it may bee , a motion to goe and pray to God , and this comes from a regular ground ; and it is also seasonable : doe not lightly then extingtish and quench the spirit through neglect , drive not away the spirit , God is willing to strive with thee , and thou shalt not drive away the spirit if thou art but ●achable , if thou hast but an eare to hear ; oh ●f God wil sweetly converse with us , and put an h●nt to quicken good motions in us : if hee will ( I say ) . O let us cherish them , by putting ourselves ponduty ! O when God offers the hint by his spirit , take it ; take that hint , I say , A man may doe more in an houre of prayer , when hee hath the motions , and the power of the spirit , when the fore-runner of it , is some sweet motion cast into the heart of a man ; some sweet touch of meditation puts him upon duty , O then I say , a man would make use of the sailes of that hint by that wind , hee might dispatch a great voyage of prayer , and returne richly laden . Doe not loose therfore these opportunities : and so for any other p ar of duty , or obedience , doe notextinguifli or slightly turne back those motions of the spirit of God ; those voyces of thy conscience within thee , calling upon thee for the performance of duty , doe not neglect it , but let that time bee thy time ; for now it is a time of winning grace ; and God that hath stirred thee up , will certainly strengthen thee : when I am private , and am at leasure , then is a peculiar and proper time , and when Gods spirit moves me , and telleth me this is the time , make use of this efficacious motion .

3. 3 Motives : There remaines now the third thing in this branch , viz. to propound some considerations to presse on this duty .

To dispatch that , I shall propound but some two , or three .

1. Consider that obedience is the scope , Obedience the scope of both . and the end , and the perfection of both the former ; the very top , and crowne of knowledge and affections ; the very height that they reach unto : knowledge is give that we may bee the fitter to obey : and affections are given but to stirre us up to obeditence ; and therefore we shall loose the fruit , and scope , and the end of all the other preparatives , if we do not adde this : All acts of our understandings and affections will be imperfect , if we doe not adde obedience : for that is the scope and end why God gives the other : why the Spirit of God worketh the other in a mans heart ; it is all but to prepare a man for this : Now if a man be furnished with armes to fight , he must fight when he is called to use them : And so in this case , when God giveth a man affections , and endowments , if a man use them not , what is hee the better ?

2. Scale of truth This is the very seale of the truth of both the former : A man can have no assurance that hee hath knowledge that is saving ; or that his affections are such as are right ; except both these shew themselves by inclining us to obedience ; for there is a natural l dependency betweene this and the former ; betweene the actions of obedience , and the root that I spake of : It is impossible but they must breake forth , and shew themselves in actions ( at least ) in seasonable time : It is true the tree doth not alway shew the life of it , by the leaves and fruit ; ( they are something separated from life ) but yet that tree that doth not shew , ( though it lye dead all the winter ) that it lives in the spring ; I say if it doe not spring up in the Sun-shine in summer ; if it doe not then flourish , it is dead : So in this case , certainely though actions doe not alwayes accompany us ; a mans affections may bee strong in him ; but yet there is more required to action , then affection : the intrinsecal character of grace lieth principally in the affections : and therfore when a man comes to an inward breach , that is the worst : the externals may faile , and the Apostle complained of that , Miserable man that I am : his will was good , his affections were good , but hee had not power to act ; But yet when there is a season of actions , and all things concurre ; when God affords other conveniences in abundance to produceactions , if a man doth not bring forth action then , certainely I will conclude that knowledge is dead knowledge , and those affections are dead , that life is gone out of him , or else it would shew it selfe in this warme summer , and wee should see both leaves and fruit : for it cannot lye hidden , ( if a man have affection to God ) but it will break forth upon occasion : Obedience therefore is the seale of truth ; & we can never evidence the truth of our knowledge , and our affections , except upon occasion wee shew it by the fruitfulnesse of our actions .

3. Root of al ends . And againe this obedience is the Seale and immediate root of all these ends , which wee shall propound to our selves : It is the immediate root of our Consolation : 1 Owne consolation : A man may gather comfort from his obedience to God , in the performance of duty : I doe not say it is the proper root , but it is the most immediate root ; for you know apples doe not grow out of the root of the tree ; but they grow out of the top of the branches , and yet they grow by vertue of the root : but the branch is the most proper place on which they are to grow : So it is in this case ; comfort is immediately gathered as it were from the forecite in the actions , in the utmost branches of the actuall obedience : Immediately wee have but little comfort from our affections , because wee have bu● little assurance of the sincerity of our affections ; but our comfort is gathered , and multiplied in our abounding in the worke of the Lord : The more obedience , the more comfort : I cannot expresse it better then thus : A mans body is warme when his clothes are on him , to keep him warme : the clothes give mee not that warmth that I have ; but my body , and yet the clothes keepe me in warmth ; for without them I should suffer some cold in my externall parts . And so it is in this case : Though our comfort doe not originally arise from our obedience , yet our obedience keepes our comfort warme : The more wee compasse our selves about with obedience , the more we heape up things , and doe them according to the rule of Gods word , and our conscience ; the more we abound in these things , the more wee keepe our comfort warme : out of what feare or love we doe them to God , there is the vitall excellency of them : but this is mightily cherished by these breakings out in actions of obedience ; it is the seale of our own consolation .

Neigbours edification . 2. The edification of our neighbour , which should be an other end wee should aime at : wee should depend more upon our obedience , then upon any thing else for that end : Indeed knowledge may be a meanes to edifie , and so may our affections too , but all this cannot doe any good without action : Let your workes be seene before men , that they may glorifie your heavenly Father : we provoke others by our holy patterne ; Some thing may lye in us , which they cannot take notice of ; our knowledge and affections may lye hid : they will not have the treasure of grace , except it be manifested to them , by workes of obedience , as of instruction to them , or reproofe with tendernesse of heart ; our edification , and building up of our neighbour , flowes from such actions . As the Candell doth shine through every pane of the Lanthorne to give light : so our knowledge and affection shines through every act of obedience to edifie our neighbour .

And this is the way to glorifie God , Gods glorification . and adorne Religion ; to beautifie that , and cast an honour upon it : If wee know , and can talke of Religion , and will be contentious for it ; in truth it is some-thing ; But alas it is nothing : So farre as our way tends to the glory of God , it is in actions of obedience : our knowledge , or our affections immediately doe not glorifie God : It is alone our actions of obedience , that put an honour , and glory , and beauty upon God , and upon the religion of God : whereas Religion fares ill , if men be all in tongue , and nothing in deed , or actions : If we put all in our pretence of affections of holinesse ; and walke not in the actions of holinesse ; this will be a disgrace , and scandall to Religion : The performance of holy actions , makes men see the beauty and excellency of Religion , and doth strongly advance the kingdome of God , and the glory of God : I had thought to have added something in a generall way : In generall Seeke al these that wee should take heed that we do aime at all these ; viz. knowledge , and affections , and obedience , I say to exhort you to aime at all these : because none of these alone are sufficient to note our sincerity ; nor to support us in misery ; nor advance us to felicity , and happinesse : But every one of them must goe together ; And therefore take heed of all ; for all these doe but make up the way to the true happinesse , the thing that is so desireable as in the first point , that is so miserable if it be only in the world , as in the second point , that is reall and royall , if we possesse our selves of God , as in the third point ; and the thing that is attaineable to by these things , as in this last point : and therefore we must set upon this way , which will bring to that happinesse we desire .

If we doe but well weigh ( to passe by the necessity of the thing ; Necessity of the thing . we cannot be without happinesse , it is a thing no man can want : and to passe by the opportunities of grace that GOD hath given us , Opportunity of grace : to bring our selves in a way for the attaining of happinesse ; to passe by all these I say ) the mortality of man , Mortality of man . and the mutability of the times : and there is nothing in the world that can secure us , Mutability of times . or ensure us of any good : Let us therfore labour after this , to ensure this happinesse to our soules ; Excel●e●cy of grace . that what ever come we may be sure of this , and if we be we shall doe well : I cannot ensure you of anything that you have ; you are now rich , I cannot ensure you shall be long so : I cannot ensure you of your health : you are now healthful and strong , but I cannot ensure it : I can not ensure your lives , you are living now , but how long ye shall you nor I know not : I can only ensure you of this , God and your happinesse ; if you have God you shall have happinesse ; yea I can ensure you of your God , and happinesse in this way : and then whether I am rich , or poore ; whether I am sicke or well ; whether I live or dye ; If I can be insured of this , that I shall be a happy man , I have all , if I can make that sure : and this is the way to it , by walking this way , you and I may attaine it : Labour therefore to get sound knowledge ; and joyne to that soveraigne affections ; and to crowne both with sincere obedience : and this way will assure us of it ; viz. that what ever come wee shall be happy . ⁂