True happines, or, King Dauids choice begunne in sermons, and now digested into a treatise. By Mr. William Struther, preacher at Edinburgh.

TRUE HAPPINESSE , OR KING DAVIDS CHOICE .

The first Section . of one thing . PSAL. 27. VERS. 4. One thing have I desired of the Lord , that will I seek after , that I may dwell in the house of the Lord all the dayes of my life , to behold the beautie of the Lord , and to enquire in his temple .

THis verse containeth the prophets choice of true happinesse , and it is set down in foure things . First indefinitely , that it is one thing . Next , from whom he seeketh it , it is from the Lord Jehovah . Thirdly , how he seeketh it : and that is in two , for the time present he hath desired it ; next for the time to come he will enquire it constantly . The fourth is happinesse it self , particularly described in foure points : First , what it is ; A dwelling . Next where ; In the house of God . Thirdly , the time how long ; All the dayes of his life . Fourthly , the end of that long dwelling is in two : The one to behold and enjoy the beautie of the Lord : The other to enquire in his temple .

The first thing then is his choice , Happinesse is but one thing . summarly described in the word ( one thing : ) So Christ confirmeth the prophets word , Luke 10. 42. while he called Maries choice one thing . And that for these three reasons : First , because it is not a common , but a chief good . If there be any good above it , Summo bono nihil est melius , aut superius , semper eodem modo se habens , semper sui simile est . Aug. de mor. Manich. cap. 1. it is not the chief good , and if there be any good equall unto it , it is not alone : But the chief good properly excludeth both a superiour and an equall good , and therefore is one . Next , because it is the last end which we minde eternally to enjoy : If there be any end beyond it , it is not the last , but amids , and a degree to it : All mids and ends are used for it , but it is sought for it self , and therefore must be but one . Thirdly , it is a center , whereunto all reasonable spirits draw . As all lines from a circle meet in the center , so every one that seeketh happinesse aright meeteth in the chief good , as the only thing which they intend , and therefore must be one .

But some may think , And not moe . that happinesse is in many things , Psal. 32. 1. because scripture sometime sayes , Blessed is the man whose sins are pardoned : and again , Blessed is he that feareth the Lord : and in the beginning of the first psalme , Psal. 1. 1. Blessed is the man , &c. the first text hath in the plurall number be atitudines , the blessednesses or happinesses of the man : Matth. 5. And Christ Jesus in his sermon upon the mount reckoneth out many beatitudes or blessings . But I answer , that all these are but divers respects or parts of one happinesse . As when we say , that a man hath a whole hand , or a whole leg , we make not many healths , but many parts of one health . Happinesse is the soveraigne cure of our miserie , and our miserie hath many parts , as the want of knowledge , of faith , of peace , of uprightnesse , &c. And on the other part the presence of many evils , as of sin originall and actuall , &c. And with all these sathan hath swadled us up in senslesnesse of our miserie , and carelesnesse of a remedie : Therefore Christ beginneth in the doctrine of happinesse to loose us out of these , and pronounceth the first blessing on spirituall povertie , that is on the feeling of our miserie : And the second on our mourning for that felt miserie ; and the third on our hunger and thirst , disposing us to seek and receive the remedie . So all these particular blessings are but parts of one happinesse , when God our chief good taketh away all our evil , and imparteth his good to our happinesse . Neither is the two-fold prayer of the wise man contrary to the unitie of happinesse , Prov. 30. 15. Two things I have required of thee : Natura cogit animam unum quaerere , & multitudo non sinit . Aug. de Ord. 1. 1. It is but a deprecation of the two extremes , povertie and superfluitie , and but one prayer for sufficiencie as the mids ; Therefore this chief good is only ( One ) Nature maketh our soul to seek one thing , but ●ultitude suffereth not .

But this one thing is all good , 1. It is one for excellencie . and beside it all things are nothing , and though it be all and better than all , yet it is called one , and that for excellencie , sufficiencie , integritie , and efficacie . Excellencie , because it is the best of all goods . Every good hath the own degrees , as riches , beautie , honour , &c. and these degrees rise to the height of that kinde , and all these highest degrees of all goods meet in this chiefest good . This excellencie is seen in originall communication , preservation , and reduction . For originall , it is the first good , Bonum simplex omnis boni bonum , & bonum quo cuncta bona sunt & à quo cuncta bona sunt . August . in hunc locum for if it be of any other , it is not the first , but a secondarie good . It is good in it self , and goodnesse it self ; not by qualification , but by its own essence : It is a simple good , and the good of all good ; a good whereby all things are good , and from which all good things are . For communication , because that chief good keepeth not it self within it self , but communicateth it to others ; there is nothing in heaven or earth which partaketh not of Gods goodnes , the reasonlesse creature hath his footsteps , and the reasonable his image . This is the proper notion of saving grace , when this chief good freely gives goodnesse to the Elect , both finding & fetching the reason of that communication from its own goodnesse .

Thirdly for preservation , because it is a preserving goodnesse , keeping the good that it communicateth , and that either by a common providence , as in common blessings , or else by a speciall preservation , maintaining in the elect his saving goodnesse ; for if they fully or finally lose it , as they would be the more miserable , so it were a sort of crossing the greatest contentment of this goodnesse . The reduction is both in prosperitie and adversitie : in prosperitie we consider temporall blessings as the good gifts of God , yet we stand not there , but ascend to spirituall blessings as better : And in spirituall blessings we finde the common gifts of the Spirit , as prophesie , knowledge , &c. to be good ; but we ascend to the saving graces of the Spirit , as faith , hope , love , &c. as better . Neither stand we still there , but ascend to the giving grace , even Gods free favour , wherefrom these given graces proceed : And from that his free favour we ascend to himself who is goodnesse it self , Non participatione ullius boni sed essentia . Aug. Mor. Man . 4. not by participation of any good , but by his essence . But because in our prosperitie we are slow to make this graduall ascension to God , therefore he teacheth us a more harsh reduction in adversitie , for when we are any wayes afflicted in the blessings of God , we finde no rest till we return to our chief good .

Secondly for sufficiencie , 2. One for sufficiencie . and that both of furniture and supply . Of furniture , because it sufficeth all ; for all persons , of whatsoever sex , qualitie , or condition ; for all places both in heaven and earth ; Omnibus omnia est , qui omnia administrat . Bernard . 124. 2. for all times both in this life and after it . It is ever the same , and maketh us ever the same : it hath no change in it self , but the communication of it groweth in us , and what is now grace , shall be glorie in heaven . If it could decay or lose , it were no happinesse but miserie . It is for all necessities both of soul and bodie , that one good is all-sufficient , there is none beside it , and we need no other for happinesse . Lastly , it is for all the powers of soul and bodie , to hold them in their pleasant exercise and give them rest : It busieth our faith to apprehend it , our hope to expect it , our love to adhere to it , our joy to enjoy it , our fear to eschew the losse of it , &c. It hath also the sufficiencie of supply . For God exerciseth his children greatly about other blessings : either he holdeth from us the thing we desire , or taketh from us the thing we love , or spoileth it in our possession . Therefore we have need of some biding substance to supply these losses , and this is God alone : for if we finde him present , we can easily bear with any losse . 1. Sam. 1. 8. Elkanah said to Hannah , Am I not worth ten children to thee ? So the presence of God is able to countervail the losse of a thousand blessings . If a merchant have his stock of some hundred thousands secured on the land , he is not greatly grieved though he lose a little by sea .

Thirdly for integritie , because it is a full and compleat thing . 3. One for integritie . The chief good cannot be divided , but is as indivisible as infinite : as unitie in number excludeth multitude , so in essence it excludeth division , and the mistaking of this division made first Pythagoras , and then Plato to evanish in their mysticall numbers , though some with more charitie than veritie have laboured to smooth it : We partake not God by parts , but wholly , for he who hath him hath all and is wholly possessed of him . When Christ saith , Come to me all ye that are wearie and laden , Matth. 11. 28. he offereth all happinesse to all , and it is possessed alike of all and of every one . Pariter ab omnibus totum , & à singulis possidetur . Aug. de Verb. Dom. ser. 18. fol. 47. col. 4. As every one heareth the whole word when it is preached . For the kingdome of God is not diminished by the increase of possessours , because it is not divided , and everyone hath that entirely which many possesse in concord . There is no matter of envie , because it is sufficient for all , Simul omnes plenè integreque possidemus . Bernar. Cantic . 12. Auditur verbum à singulis totum . Aug. Epist. 3. and no mans measure doth prejudice another . Neither is their disposition to envie in them who are advanced to happines : Christs disciples envied other in the beginning , but when they were filled with the holy Ghost they did not so . Envie reigneth in carnall men about temporall things , they are so small in themselves that they cannot suffice all , and so proper in their possession that what one hath another wants : But if God dwell in us , his fulnesse excludeth occasion of envie , and his goodnesse excludeth the possibilitie of it : Non est socialis ●elicitas quam torquet aliena . Aug. de Temp. Serm. 234. fol. 340. col. 4. For God is love , and filleth the heart with love , to make us count the lot of our neighbour as our own . The more grace the lesse envie , and the lesse grace the more envie : Tolle invidiam & quod meum est tuum est . Qui sque habet quod amat in altero . August . tract . 67. It is not a sociall happinesse that envieth another , but remove envie , and that that is mine is thine also . In heaven there shall be no envie , and the more heavenly on earth , the lesse envie , for they have that that they love in their neighbour .

Fourthly for the efficacie : It is an uniting good , 4. One for efficacie . and bindeth all in one who partake it . That participation is an union and adherence , and by vertue of that union with it they are unite to other , the goodnesse they receive is a band among themselves as well as to it : God is that fountain-goodnesse and hath summed up all in himself , they are all of one originally , in one by sustaining , and to one finally . The foure elements concurre to make one body , the body and soul make up one man , & many men make up one citie or kingdome , or armie : But spiritually it is more wonderfull , how many gifts , graces , and powers make a renewed man , and many renewed men make up one mysticall body of Christ , John 17. 23. Vna est consubstantialis , altera consentibilis . Bernard . Cant. 71. all of them are one in that head , and with that head they are all one with God . I in them and thou in me , that they may be one as we are one . Not that our union with him is equall to his union with the Father , the one is consubstantiall , but ours is consentible : That is in substance , but this is in spirit , for we are one spirit with God ; Acts 4. 32. that is , native , but this is factitious or wrought by grace : That is properly an union in unitie , but this is only in unition . In like manner he uniteth us among our selves , Omnes in eo unum sunt qui vident eandem faciem divinam . Confess . 10. 34. the multitude of the faithfull were of one heart , and of one minde , because who ever see and love the divine face are one . He is as a center and sendeth out his divine power , and sheddeth abroad his love in the hearts of his own , Omnium nostrum anima , per fidem est una anima . Aug. Ps. 103. Psal. 73. 28. and all these hearts meet in him again . So the faith & love of Abraham meeteth with our faith and love in him . Thus then he tieth us to himself when he is our chief good , and worketh the good in us to adhere to him : As for me it is good to adhere to the Lord . He adhereth to the Lord , who being beloved of God sucketh God in himself again by love : So when God and man inhere mutually in other , Mut●ò inviscerati . Bernard . Cant. 72. and are enbowelled by mutuall love , then God is in man , and man in God : This is our happie adherence to our chief good . It is our first and greatest and chiefest good to abide in him .

Finally , this unitie is seen in the order , degrees , and cession : Order , because all order is from one to one . Degrees , because there is an ascension of goodnesse to one God in whom all good things are most only one , for truth , wisedome , power , which we consider diversly , and work divers affections and actions in us , are all one in him : and our straitnesse maketh him communicate them to us but partially , as his knowledge to help our ignorance , his wisedome to cure our folly , his power our weaknesse . Cession , because everie good thing naturally yeeldeth to a better good , as the body yeelds to the soul , the senses to reason , &c.

Hereof we may learn , Happinesse is not in many things . first that happinesse is not in many things : The multitude think otherwise , for they are led by sense , and must have their eye filled with a multitude of things ; riches , honour , wealth , and these increased , and multiplied are their choice . Many things import not perfection , but weaknesse , and the necessitie of their number proveth the infirmitie of their worth . If one sufficed , there were no need of moe , but when a number serveth not necessitie , all are proven to be weak . They feel a bodily and present necessitie , but not a spirituall , and therefore seek a sufficient supply of some bodily thing , but cannot finde it . As a man falling in water grippeth sticks , or straw that swim beside him for help , but he and all go to the ground together : and as a man in fever changeth many places to finde rest , but in stead of rest , increaseth restlesnesse : So every one that seeketh happines in other things beside God , findeth nought but an increase of miserie . Besides , these things bring not contentment , but rather with their increase augment their desire . The skin of a boy is sound , but when he commeth to age it is full of wrinkles , crying for more flesh and bones : So in the infancie of our lot we are most content ; but in its greatnesse , Prov. 30. 15. Abundantia laboriosa & copiosaegestas . Aug. ver. Rel. 21. and old age our inflamed desires cry with the horse-leach , Give , give . This is their painfull abundance , and abundant povertie , while they seek one thing after another , and nothing remaineth , but in end they conquish vanitie of vanities . Many have been better content when they had but one attendant , than when they are thronged with a great train : and some have thought themselves richer with a small estate , than when it is multiplied an hundred fold : The love of money groweth ever with money . Gods blessings are good indeed , yet none of them the chief good ; they are but as pettie goods , and a small shadow of the true good , and as a drop of water out of that great fountain and ocean God himself . They go on their kindes , degrees , and numbers ; but God hath none of these , he is his own number , and his own measure ; he only is , and calleth himself by the name I am : and to be , to live , Aug. confess . 3. and to live happily , are not divers things , because he is his own blessednesse .

To close this first point , our dutie is to take God for this one thing ; that he be most in our minde to know him , most in our heart to love him , most in our mouth to honour , and most in our life to obey and imitate him ; Cum te Deum meum quaero , beatam vitam quaero . Aug. Psal. 16. 5. Idem de mor. Ecc. 8. that as bees hyve upon a branch , so all the powers of our soul adhere unto him . So the prophet glorieth in it , The Lord is my portion : for God is the summe of all our good , he is our chief good . We ought not run down-ward , neither forward to seek another ; for the one is dangerous , the other wicked . If we seek any thing beside God , Confess. 5. 1. we will lose him , for he will not daigne to be possessed with another chief good , for he loveth God lesse who loveth any thing beside him , which he loveth not for him .

A question here ariseth , There is no chief ill . Whether there be a chief Ill as there is a chief good ? And some have made two eternall principles , one good , and one ill , as the Manicheans . They taught also , that everie man had two souls , one from the authour of good , and the other from the authour of evill . But I answer plainly , that there is not a chief ill in that sense as there is a chief good . A chief ill implies contradiction , as we would say , Being no-being , highest-lowest , perfection-annihilation . For the chief good is a substance , infinite in goodnesse , and eternall in durance . But ill is no substance , but a fault in substance , it hath no subsisting in it self but in another , as a sicknesse that is thrust on an whole body . Neither is ill infinite as goodnesse , but only potentially as number , because there are innumerable Ills ; or respectively in demerite , because sin deserveth infinite punishment : neither is it eternall , but came after the creation , for God looked on all his creatures , and they were exceeding good : but ill came afterward by the falling of angels and men , a a Oculus creatus bonus est , accessit caecitas . Basil. 181. Aug. ver. Rel. 23. The created eye was good , but blindnesse came afterward . The vice of the soul is not the nature of it , but contrarie to nature , wherefore no Nature , nor substance , nor essence are ill .

Men fell on that opinion of two chief principles upon three speciall grounds . The grounds of that error . One that they looked not to the universall cause , but to particular causes of particular effects . The other , because they considered apart particular contrarie actions of good and ill , and reduced them not to a common cause . Thirdly , they were ignorant of the degrees of good and ill ; for when they saw in good there was good , and better , and so an ascending to best of all , the chief good ; so seeing in ill there was ill and worse , they thought there were degrees ascending to some chief ill . But it is contrarie , for the degrees of good ascend to a biding terme , and the greatest degree is the best nature : But the degrees of ill are descending , & go not to a biding terme , but to annihilation , & the greater ill the lesse good or being , and the greatest degree of ill is not highest but lowest ; so that if there could be a chief ill it would destroy it self , b b Si contra se facit , ipsum esse sibi admit . Aug. Mor. Man . 2. Whatever maketh against it self , destroyeth it self , and what ever becometh lesse than it was is ill , not in so farre as it is , but in so farre as it becometh lesse , and so tendeth to death . Sinne hath a motion , but it is a defective motion , because it is a falling from God : But good hath a perfective motion , because it is an approaching to God .

But if we speak popularly , Foure things come under that name . four things come under the name of the chief ill : A principle or root : a fruit : the punishment : and a substance in whom these three do meet . The root or principle of all ill is free-will in angels and men , Ill root . for when God had made all good , and his work stood in perfect beautie , Sathan brought in the first ill ; not of any provocation without , nor corruption within , but of his own free-will . He would not be subject to God , but would set himself in a sort of dominion . In like manner he tempted man , who without either necessitie in his lot , or corruption in his soul upon the bait of equalitie with God , of his own free-will would break the command . Ill fruit . The worst fruit is sin , for Sathans sin was great , because in a great angel , and directly against God ; and his will keepeth the stamp of his first defection , so that he cannot repent , because he will not , yea he will not so much as wish a will or power to repent : and mans sins likewise are great , because they flow from that same free-will which now is a slave to sin . Ill punishment The worst punishment is damnation , because the just reward of the worst fruit from the worst root , and an eternall torment of soul and bodie . Ill nature , or substance . And the worst natures in whom these do meet , are evil angels and men , and Sathan the worst of them all , because his worst will hath greatest sin , and shall finde greatest punishment . In a word , the worst ill in man is sin , and the punishment . That is a willing defection from the chief good , Aug. ver. Rel. c. 25. and an unwilling labour among extreme evils . Which otherwise we may call libertie from Justice , and a flavery to sin .

Two uses rise of this question . The first is a comfort , that good is greater than ill ; Good is greater than ill . for good is in God and God himself , and ill is nothing but the losse of good , and falling of creatures from him . Therefore when our conscience checketh us for the greatnesse of our sin , we should remember there is greater goodnes in God than ill in us : And the sin against the holy Ghost is not called unpardonable , as though Gods goodnesse could not pardon it , but because the guiltie will not repent , for the very nature of that sin standeth in a malitious oppugning , and hating of God and his grace .

The second use is our warning concerning ill , The least ill is great . that albeit there be not a chief ill , yet every ill is great . There is some ill comparatively lesse than another , as fornication is lesse than adulterie , and an officious lye is lesse than a pernicious ; yet there is no ill properly little , but the least ill is great enough to cut us off from the chief good . For were a sin never so little in the sight of the world , yet if we live and dye in it without repentance , it shall prove a bar to hold us out of heaven , and a weight to pull us down to hell .

SECTION II. Of the authour of happinesse .

From the Lord .

YE have heard the first part of this doctrine concerning ( on● thing ) followeth the second concerning the authour of happinesse , God the fountain of happinesse . and this is the Lord Jehovah . One thing have I sought of the Lord . This is clear , both by the properties of a fountain , and some instances . The properties of the fountain of happines are three : That it be happy it self ; that it impart happinesse to other without diminishing it self ; and that it preserve that happines it imparteth . These three are proper to God alone , for he is the * * Cant. 5. 4. 16. fountain of the gardens , and well of living waters : * * Psal. 36. 9. With him is the fountain of life , and in his light we see light : * * Jam. 1. 17. And he is the father of lights , from whom every good gift and donation cometh down . 1 A communicating good . Next , though he impart happines to all , 2 Not decaying . yet his fulnesse is never diminished . Though all the vessels of the world were set at the sea shore and filled , the sea would not be known to be lesse . If this be in the creature , how much more in the Creatour ? And therefore the apostle crieth out , Rom. 11. 33. O the deepnesse of the riches . It is a deep richnesse that cannot be sounded , and a rich deepnesse that can neither be lessened nor exhausted . All the happines of men and angels do not impare it , but it abideth ever the same fulnes . Before it imparted it self it was full , and by that imparting it hath a greater manifestation without either diminishing or augmenting .

Thirdly , 3 Preserving what he giveth . he preserveth the happines that he giveth , for none can * * Joh. 10. 28. pull his sheep out of his hand : * * Joh. 6. 37. and all that the Father giveth me , saith Christ , they come to me ; and these that come to me , I cast not away , but shall present them at the last day . In Adam we were blessed , but left to our own free-will , and that free-will overthrew us : we were like a fair lock without the backsprint , and therefore Sathan like a jugler shot the lock with the first temptation . But now renewed in Christ , our will hath the backsprint of a confirming grace . * * Jer. 32. 40. I will put my fear in their hearts , that they shall not depart from me .

Three instances prove the same : The first is from reasonlesse creatures , Three instances . the lion roareth for meat , the dog howleth , the ox loweth for fodder , &c. these creatures have no sense of God , but of their own necessitie , and nature directeth them that way to implore the authour of nature for help . * * Psa. 145. 15 The eyes of all things wait on thee . The second is in children , who being either afraid suddenly or provoked , cry on God . Though then they be neither sensible of the work of reason nor of grace , yet God giveth them these beginnings of amore resolute seeking to him , while they call to him as the fountain of their safety . The third instance is of men come to age , and these either hypocrites or atheists , for I need not speak of the godly who openly professe him the fountain of their happines . The fashioned prayers of the hypocrite , though they be without his heart , proves God to be this fountain : and the forced prayers of the atheist in his necessitie , telleth likewise that he is the fountain of happines .

From this ground we have first some errours to refute , and then our dutie to learn . The errours about the fountain of happines are dangerous .

First , Pagans sought happines of themselves . the Pagans made themselves the authours of it in thinking they had a sufficiencie by nature to deserve and work their own happinesse . They knew not that man was made good in Adam , that he fell , and is now corrupt , and hath need of regeneration : But they thought he was never better than he is now , and that he may be better by the right use of his naturall sufficiencie . This was Sathans craft , for he knew that man had a naturall notion of happines , and a care to finde it , therefore he set both these wrong , and made man think he needed not go out of himself for happines . This was not in the grosser sort only , who placed happines in pleasure and bodily things , but even in these Philosophers who placed it in the gifts of the minde and vertuous actions , they were puffed up with pride of their own strength both to work these actions , and to ingage their gods to give them happines , as the just fruit and consequent of their vertue : So they ascribed not things to their authour , but to nature , Non authori attribuebant , sed naturae , autsuae industriae . Ber. Cant. 6. & 22. or their own industrie and vertue . And yet in vain they either disputed or conceited of vertues which they had not without him : So they could finde no true happinesse , because they sought their own happinesse , and they had no true vertues who had not the Lord of vertues .

They contemned their gods . But Sathan led them on farther to contemne their gods in the matter of happinesse : a a Non invenerunt felicitatem veram , quia suam voluerunt felicitatem . Aug. epist. 48. for they sought it not from any of them ; and it was long ere felicitie was made a goddesse , and being made , the Romanes assigned her a place without the ports . If they had worshipped her according to her name , they might have neglected all other gods beside her . It is a wonder how godlesse they were about the multitude of their gods ; for they imployed their select gods in base offices , for begetting , bringing forth , and nourishing of children , for their food and trifling busines , whereas they neglected Mens ( of whom they held the soundnes and goodnes of their minde ) in respect of Venus , Ceres and Bacohus ; in all which they testified they were more brutish than reasonable . And lastly to tell the conceit they had of their own felicitie , they gave to their greatest gods ( Jupiter and Juno ) their names from helping only , as though they had power to do their own turn , and lacked nothing but some small and accessorie help of the gods . They took the greatest part of the work to themselves , and the greatest praise , and so made themselves their own gods , and gave no other respect to the gods but of servants without any relation to happines . They sought trifles from their greatest gods , and greatest things from their triviall and basest gods , but sought happinesse from none of them .

The same errour Sathan brought in the church by Pelagius , he is the father of that spirituall pride , Pelagius the father of that pride . that naturall man is able to purchase happines , and needeth not grace for efficacie , but for facilitie of working . And that he is so sufficiently disposed to receive grace , that he needeth no more but a generall offer . After that Sathan for three ages had laboured to make the Godhead contemptible by innumerable errours he turned him to exalt and deifie humane nature by Pelagianisme , and put such a trick upon the church , that he turned mans free-will in a seat of war against the grace of Christ , and the m m Radix peccati libertas . Basil , 128. root of all our miserie in the root of merit , and the cause of our first and perpetuall falling in the cause of happinesse . He was craftie in his choice , for it is the strongest power of the soul , and hath a naturall indifferencie to diverse things , and a libertie in working , and therefore the most fit power either to present as a counterfeit of grace , or to imploy as opposite to grace .

The papists have followed both : Popish pride . They are busie with many gods , and though they seem to imploy them about happines , yet they take more of the work to themselves , and do share salvation with God , as to make him only a common helper , turning our Iehovah in the Pagan Iupiter . n n Non intelligit divina beneficia qui se tantummodo 〈◊〉 Deo juvari putat Lactant. 1. 11. This was justly taxed of one who said that this name of helper did not expresse a divine power , but an humane , and that Iupiter and Iuno had their name from helping , which do not agree to God , because it is mans work to help : — And again , he understandeth not divine blessings , who thinketh that he is only helped of God .

It is more dangerous o o Periculosius erratur de Deo quàm hominibus . Aug. Lib. Arb. 3. 21. to erre about God than about man , but they erre about both , for they make God but a cypher by their morall swasion , only offering grace , and not conferring it , and ascribe to him but a help without a principall and effectuall working . But they make their own will mistresse of her actions , and not subordinate to the will of God , nor taking influxe nor determination from grace , but determining it self as a naturall principle which they have of Adam : And whereas sometime they were content to call the will a power partly passive , partly active , now since they are Jesuited they will have it with Pelagius a meere active power as another principle , beside God which properly is a pure act . Herein they usurpe upon the grace of God , even as the Pope did upon principalitie ; for as he ( void of civil power in himself ) begged some of it from Princes , and in end overthrew them : So they who craved at the beginning some power to free-will , make it now an usurper against grace . They are ingrate to grace , giving it no thanks for its work , and exalt their own nature as sufficient of it self without grace to salvation ; They take the glory of the work to themselves , and are not content with the glory that God worketh . They make him only a witnesse to their work , and ingage him to recompense their pride with salvation , which deserveth to be condemned . This of old was justly called an p p Est av●rsio à Deo , cùmille , cui bonum est Deus , vult ipse sibi bonum . esse . Aug. Lib. 3. ●4 , 25. aversion from God , when he , to whom God is happinesse , will be his own happinesse , as he is his own God . But man is better , when he forgetteth himself for the love of the unchangeable God , or when he altogether contemneth himself in comparison of God . But if he please himself to the perverse imitation of God while he will enjoy his own power , then he is so much the lesse as he desires to be great . For while the will turneth from the common good to the particular , it is separate from it , when it will be of its own power .

This is pride , the beginning of all sin , Aug. Lib. Arb. 2. 19. Happinesse is Gods gift . and the beginning of mans pride is to fall from God . For malitious envie , joyned to Sathans pride , made him to intise and perswade man to that same pride , whereby he found himself damned . He would be equall with God , and free from his dominion . This is the mother of the Frank-arbitrians pride . I touch this not for any delight in controversies , but to shew that their question of free-will is of no lesse moment that Whether God in Christ , or we be the causes of our happinesse ; or whether we are saved by the good will of God or our own free-will . Therefore God in wisedome made Luther to clear these two joyntly . Our happinesse in the grace of Christ , and our miserie in our naturall will , which justly according to scripture and pure antiquitie he called it slavish-will , and affirmed that the proud exalting of nature by her patrons , was the cutting of the throat of grace . If in a a a Qui puer●li animositate gratis servari nolunt , meritò non servantur . Bernard . The multitude uncertain in their search . childish pride we will not be freely saved , justly we are not saved at all . The dissembling of our miserie is the excluding of Gods mercy .

Another errour about the fountain of happinesse is in the multitude : They seek it by ghesse , b b Psal. 4. 6. Who will let us see good ? All is here uncertain , an unknown happines , wished with a wandring desire from an unknown authour . If Sathan came in their way who offered all the kingdomes of the earth to Christ , they would soon agree with him : And some go so far on as to covenant with him expresly for to satisfie their wicked desires of riches , honour , revenge , pleasure , &c. They are the shame of men and Sathans mocking-stocks , who first inflaming them with excessive desire , blindeth them both with imaginary satisfaction , and the price of it : they value a shadow at no lesse price than the losse of soul and body eternally . There be also many who seek happinesse of him , though not in so expresse a bargain , they care not to loose their credit , honestie , and conscience to come to their desire , and to oppresse or deceive their neighbour to make themselves great . They bargain with Satan as well as the other , and there is no difference between them , but that the first expresly covenanteth with him , and the second serveth him without a covenant . Both seek happines by the meanes of sin , & shall have the same punishment in hell , except they repent .

Others again as the Mathematicians , make the fountain of their happinesse neither God nor their own will , Mathemacians are fatuous . but a fatall necessitie , which they fetch from the stars : They deny c c Mathematici providentiam tollunt . Naz. Monod . 772. Aug. Psal. 51. providence , they are deceived , and deceive others , and speak many lies against God : They say ( Not unlike to our Libertines who lay all their sins on God ) that mans own will committeth not murther , but Mars ; and that mans will committeth not adulterie , but Venus . This is to turn men Atheists towards God , and brutish towards themselves , that they shall neither thank God for blessings , nor blame themselves for sin , and so to turn themselves from God and themselves and from religion the bond betwixt both .

Followeth our dutie to hold God for the only fountain of our happinesse : God the fountain of happinesse . We got it first of him in creation , and cannot finde it of another , though we lost it in our fall , yet it ever abideth in him , and is recoverable when we return . We have right to it by our election , it is offered to us in the promise , and conferred upon us in our conversion , and shall be perfected in glory . Let us therefore d d Revertamurne evertamur . Aug. Conf. 4. 16. return , lest we be overturned . In our creation our soul was set towards God alone , and by our fall we turn back on him : it is now only the right set of our soul to look to him again for happinesse : This should not be by occasion only , but we should adhere to him continually and dwell at this fountain : Peter said , Whither shall we e e John 6. 68. go ? Thou hast the words of eternall life : and it was Maries praise that as she choosed this f f Luke 10. 42. one necessary thing , so she set her self down at the feet of Christ where she might finde it : The happie man is as the tree that groweth by the rivers of waters . Psalme 1. 3. When frost hath bound up the face of the flouds , birds and beasts do haunt living springs , so should all that care for true happinesse dwell continually at this fountain of living waters .

God is not a sealed up fountain reserving his goodnesse to himself , but runneth over continually : He communicateth it freely to us . He was ever happinesse it self , and yet by creation would bo●h reveal and communicate that happinesse to us : And though we lost it , yet still he runneth over more abundantly to us in Christ , and a part of this over-running is his grace , making us to seek happines : We have a confused notion of it by nature , but he cleareth it by his word and spirit , and it is the work of his speciall grace , that maketh us both seek and finde it in him alone . Admonitio ab ipso fonte emanat . Aug. Vit. Beat The instruction wherewith he dealeth with us to seek God , floweth from the fountain it self . But this is an unspeakable goodnes , that rather than we receive not grace , he will send his own Son in our nature , and turn that our nature , which he assumed to a personall union with the word , in a conduit to convey grace unto us : The humane nature of Christ is as a chanell between this fountain and the faithfull for the influence of grace . It is sayd to the Godhead by a personall union , & to the heart of every beleever by a spiritual union . God and we were more distant than heaven and hell : and how should that fountain communicate its goodnes to us , but by that chanell of our own nature ? in Christ we receive it both kindly and largely : He is the fountain of grace , as God one with his Father : he hath deserved it by his obedience , and dispenseth it to us as h h Est Deus quò itur , est homo quà itur . Au. Civ. 11. 1. Gen. 29. 2 , 20. God-man . So we receive grace by a kindly convoy . This is better than Labans Well , for none could drink of that till the stone was rolled off . But this fountain is alway open to the house of David : Zach. 13. 1. And the first shot of these over-running waters roll this stone of hardnes from our heart , when his grace softneth our heart to receive more grace . John 4. 11. And though Jacobs Wel had water , yet they who came to it had need of a bucket , and coard to draw : but this fountain furnisheth both the bucket of an earnest desire , and the coard of a strong faith : Even he who saith , Psal. 81. 10. Act. 16. 14. Open thy mouth wide , and I will fill it , doth open our heart with Lidia's , and maketh us to receive his grace largely .

This is the sweet respect that this fountain of happinesse hath to our miserie , to prevent us with exciting grace , to draw us with effectuall grace , and to communicate this happinesse to us , that our miserie may be happie in him . Before we loved i i Non dilectus fecit nos , &c. Aug. Lib. Arb. 3. 20. him , he made us , when he kythed his love to us , he renewed us , and being beloved of us , he shall perfect us . I close this point with Solomon , O fountain of the gardens , O Well of living waters . Arìse , O north , Cant. 4. 16. and come O south , and blow on my garden , that the spices thereof may flow out : Let my welbeloved come to his garden , and eat his pleasant fruit .

SECTION III. How to seek true happinesse .

I have sought , that I will inquire .

THe first section of this doctrine hath told us that there is a happines ( one thing ) The second , that God is the fountain of it . The search of happinesse . Now followeth the third , how to seek it . And this is set down in two words , of Praying and Inquiring ; and offereth to us two kinds of seeking : The first is the Inquirie of happinesse among many things : The second is the suiting of it from God by prayer after we have found it .

In this inquirie we shall consider the necessitie , difficulty , and the form . 1 ▪ The necessitie of it . The necessity is great , because it is about this greatest necessar one thing . We have it not by nature , but must get it by grace , so we are not born happy but made happy . We are miserable in our selves , and must be changed by happines , and this change is furthered by inquirie : Our life is short , our death uncertain ; and when it approacheth , if it finde us unprovided , our misery shall be threefold : What then should we do in a short life ; k k Dimittamus haec inania , & conferamus nos ad sola● inquisitionem veritatis . Aug. but cast off vanity , and set us for the search of the truth ? Besides , it is the main end wherefore we are brought into the world , and if a new born childe could speak and were asked , wherefore he is born ? He should answer : To seek the happines that he lost in Adam . We are not born to buy , and build , and heap riches , and honour together , but to enquire for salvation , as a childe is not formed in the belly to bide there , but to come forth , and to be a perfect man in the free light : It is a great l l Magnum bonum est quaerere summum bonum . Ber. 2 2 The difficultie . 1. Cor. 2. 9. Colos. 3. 3. Primis pulchris inhiamus , & amplexamur nostra phàntasmata . Aug. ver. Rel. 49. good to seek the chief good .

The difficulty of this inquiry is first from the nature of happinesse : It is hid manna , the eye hath not seen it , nor the eare heard it , &c. And this our life is hid with Christ in God . Next from the multitude of false happinesses that deceive us : For Satan hath filled the way of our inquiry with sundry baits to divert us from the right , that on them we may stick as upon the chief good , and embrace our own fancies . Thirdly from our own disposition we are all born with a desire of happines , and every life in it own kinde desires to be better . If we ask any man though he were a fool , would you be happy ? He would answer I would : For every being is desirous of m m Ipsa est vita beata quam omnes volunt , & omnino qui nolit eam nemo est . Aug. Conf. 10. 20. goodnesse or well being : The desire of meat , drink , raiment are no more rooted in us than that desire of happines , and these smallest desires serve the greatest : The appetite of the wills sacietie ( which the schools call happines ) is common , but few know the reason of that saciety , so that many labouring to choose a particular happines which their common appetite desired , have chosen misery for happines : It is as hard to finde out true happines as it is easie to have the common desire of it the one hath need of a supernaturall grace , as the other floweth from a naturall power . Fourthly , the practice of all ages proveth this difficultie : for of the many millions that sought out happines , none did finde it out except those whom God assisted by a speciall grace . The Philosophers travelled painfully , but brought out the winde ; they were confident that they had found it , and yet found it not : But that confidence was double miserie , both in missing true happines , and then in resting upon their own deceit . They neither agreed with the truth , nor among themselves , nor any one of them with himself . If we look to the universall desire , rising from the common notion , we shal be forced to say , There is a happines : if we look on their diversitie , and contrarietie , we shall wonder at Sathans craft , abusing mans wit to erre so fouly about happines . And Solomon himself thought this task both worthy of him , and hard for him to finde out , what was that good or happinesse of the sons of men ? Eccles. 2. 3. Wee must think it an hard task , whereon so many Philosophers have lost their labour , their time , and themselves .

The search it self goeth in two : the refusing of ill , and choosing of good . 3. The forme of the search . The ill of sin must simply be refused , whether it be originall or actuall , inherent or adherent guiltinesse . It is the cause of our misery , and contrarie to good ; it cannot enter in happines , but stayes it in us . Our miserie began at it , and our happines beginneth in turning from it . Adam was tried by the tree of knowledge of good and ill , which told him that so long as hee stood , hee had a known good , and was free from an unknown ill : But when he fell , he ●o und experimentall knowledge of a lost good and purchased ill : That tree is yet our triall , if we will eschew the ill of sin , and follow the good of happines . There can be no happines in ill , neither can any man desire or love ill as ill , and sathan ( whose malice is fed with it ) doth not love it as ill , but as a good , as a satisfaction of his malitious will ; And those men are most like to him , who seek their happines in ill . They make it their happines when they boast of it , as Lamech of his tyrannie , and Doeg of his calumnies , and politicks , that they can plot mischief , and bring it to passe . Who ever glorieth in sin , professeth that he counteth it his happines .

It may here be demanded : Afflicton stayeth not happinesse . If affliction can stand with happines ? The name of it is miserable to the worldly ; but that name hurteth not , where miserie is absent n n Non obest nomen , cum abest miseria . Aug. Mor. Ecc. 27. . I answer , it can : for it is not the ill of sin , or of the fault , but the ill of punishment ; and there is more miserie in the least sin than in the greatest crosse : 2 Cor. 12. 10. and the Apostle called not himselfe miserable for his great affliction , but glorieth in it , I will glorie in my infirmities . But when he found the rebellion of his will against the law of his spirit , Rom. 7. 24. hee cryes out , Miserable man that I am . Gods love is the ground of our happines , Heb. 12. and affliction can stand well with it , for whom he loveth , he chasteneth . Sin woundeth the soul and bodie , and wasteth the conscience , but affliction purgeth all , and maketh Gods grace more sharp , and lively . Sin can admit no qualification , but must either be simply pardoned or punished , but affliction is qualified with grace to the godly , and furthereth them to happines ; so that the spirit pronounceth them happie that are chastened of the Lord : Our happines is in no externall good , but in Gods favour , and the state of our person qualified with his grace and image in us : But affliction , though it spill externall blessings , yet it neither separateth us from his favour , neither destroyeth his grace , but augmenteth it . It can make us no more miserable , than prosperitie maketh the wicked happy . We need not now compare Lazarus in heaven with the rich man in hell : Luke 〈◊〉 Even in this life , Lazarus in his rags and sores was more happy than the rich man in his costly apparell and daintie fair . Affliction is a medicine , and keepeth grace fresh in us , Pro. 1. 32. while ease and prosperitie slayeth the foolish . It is both the occasion , and whetstone of vertue ; for God exerciseth them most whom he loveth and imployeth most . The best souldiers are set on hardest service , and none of them going out exponeth it as their Generals base account of them ; but rather , that he esteemeth highly of their valour . God keepeth us from more miserie in making us repent former sin , and keeping us from sin that we might commit , than all the ill that affliction bringeth on us . Our daily crosses chase us daily to God who is our happines : and the godly count more of grace than of goods . Job 1. 21. Job , after he had lost all , kept his soul so fixt on God , that he made it manifest that they they were o o Non illas sibi magnas , sed se illis , sibi autem Deum . Aug. de Mor. Ecc. 23. not given to him , but that he was more than they , and God was more to him than they and himself .

The second respect is to good , Choise of the best good . that we choose it ; and that not every good , but the best : for wee are not now inquiring everie good , but the chief . Herein we must climb in two ascensions , the one in our self , the other in goods . For our self , we must not bide in our bodily senses , which are evill Judges of happines : but we must ascend from our body to our spirit , from our affections and will to our reason , and from that to the eternall law the rule of reason , and from that to eternall veritie the informer of reason in that law : So we must rise to the inlightned minde in Jesus Christ , that we may be inabled to make this search aright .

Next we must ascend by the degrees of goodnesse in the things themselves ; And that by degrees . for every creature of God is good , but not the chief good : Though we may respect it as good in the own kinde and degree , yet we may not rest on it for happinesse . As a man that seeketh a lost jewell in a house , casteth by all that cometh to hand till he finde it : Or as one in a well furnished shop seeking rare stuffe , though the merchant put many in his hand after other , yet he layeth them all by , till he finde that he desires : So in this search of happinesse , what ever good come in our way , we must shift it till we come to the chief good . If we ascend to the height of a minde inlightned by God , nothing will content us till we come to himself : As his own light discovereth him , so his own love shed abroad in our heart cannot rest on any good till it come to him . The dove sent out by Noah * * Genes. 8. 9. found no rest till she returned to the ark , so the inquiring minde findeth no rest in the creature till it come to God in the covenant of grace . Spirituall things are better then temporall , and heavenly things better then earthly , and in spirituall things we must ascend from gifts to grace , and in grace from a common to a speciall grace , and in the speciall grace from a preveening to an exciting grace , from that to the operating and cooperating graces , and from those to preserving and persevering grace . From given grace , we ascend to giving grace , that maketh us acceptable : And from all graces inhering in us , and qualifying us , as faith , hope , holinesse , &c. we rise to the fountain-grace in God , even his free favour , whereby he hath * * Ephes. 1. 3 , 8. & ver. 2. 8. chosen and blessed us in spirituall things in Christ : This is the grace whereby we are saved , our chief good and true happinesse . The Prophet professeth this his search through heaven and earth , ending in this choice of God alone . * * Psal. 73. 25. Whom have I in heaven but thee , and in the earth I have desired none with thee ? And the Apostle , * * Philip. 3. 8 , 9. I count all things but dung for the excellencie of the knowledge of Christ , and that I may know him , and be found in him . This is our highest ascent .

Reason it self craveth this , God is the best good . for we ought to seek the best good ; and if these things be good , God is better who made them : They have their goodnesse of him , which is infinitely lesse then his goodnesse , as a drop of water compared to the sea : They are both better and greater in him then in themselves , and more truly also , as the originall is better then the extract . All goodnesse is both originally and eminently in him , and more perfect then in creatures , because what is in them a shadow , in him is truth : If we love riches , true riches is in his favour ; If we love honour , true honour is in his testimonie ; If we love true pleasure , it is in his peace . The authour of things is better then the things themselves , and he who made all , is to us for all things : He who made all is better then all , and that is our God , he departeth not because none succeedeth to him a a Sed longe his melior qui secit omnia , & non discedit quia ei non succeditur . Aug. Confess. 4. 11. .

This is the right sett of our two chief affections , Hatred and love well se● . hatred and love : Of hatred , that we hate all ill absolutely . There are degrees of ill , some lesse and some greater , and answerably we should hate them all , but we may not love any degree of ill : this is our separation from it ; for though it subsist in our substance & flesh , yet if it be not in our affection , but we abhor it , then God will assist us against it . It may lessen the degrees of our happinesse , but cannot destroy it : In like manner , there are degrees of good , and we should love every good according to the degree , till we ascend to the chief good , and love him with all our heart , and all our soul. These affections qualifie our person , for the hatred of ill divideth us from that ill we hate , and the love of good maketh us like that good we love ; And our love to the degrees of good , maketh us grow in goodnesse and grace . The wicked keep neither this order nor aseending : They pervert all , and chuse for their happinesse a lesser good then they refuse , as worldly goods in place of heavenly . That is both a transposing of their heart and a descending , and so they prove the sons of Belial , according to the Hebrew , because they neither ascend in the Lords mountaine , but are unthrifts ; neither take on them the Lords yoak , and it is their naughtinesse or knaverie , according to the Latines , that they turn themselves to nothing ; for knaverie is the death of the life , so called because it turneth to nothing a a Mors vitae nequitia est , quia ab eo quod necquicquam est dicitur . Aug. ver. Rel. Their degrees must be keept . .

But we must further distinguish these affections , for though we should hate all sinfull ill , yet we may not hate any good : We may wisely neglect lesser goods for the chief , but not hate them : Though we count lesse of a lesser good then of a greater , and comparatively neglect all in respect of God , yet we should abhor none . b b Quicquid vituperatur in melioris comparatione respuitur . Ibid. ver. Rel. 41. What ever is neglected is in comparison of a better . It is not only sin to turn from good to ill , but even among goods to decline from eternall to temporall things , from visible to invisible , from the creatour to the creature , yea b b Est igitur quoddam bonum quod si diligat anima peccat quia infra cam ordinat●m est . Ibid. 29. and to love any good too much that is lesse then our selves , because it is ordered under us . And that due love we give them is not to hold us on them , but to send us away to the chief good ; for if these small goods be love-worthy , with what a love should we adhere to the fountain-good ?

The most part of men run on riches , The worlds choice . honour , fame , power , and pleasure * * Thom. 1. 2ae . and yet true happinesse is not in any of them , nor in all together . 1. Happinesse is not in riches , Riches , whether naturall , in food and raiment ; or artificiall , in money , are but earth in their substance , and worthlesse in themselves : Though the wretch count greatly of them , they are only for use wherein they perish . 2. Not in honour , Honour is not happinesse ( though the ambitious man count it so ) but a consequent of it , neither hath it true worth , but is a signe of it , and that discerned and proclaimed by the multitude a blinde judge of worthinesse : And though the supposed worth be in him that is honoured , yet the offered honour is more in the honourer ; and at the best it is but a vanishing smoak . Fame , is happinesse to the vain-glorious man , 3. Nor i● fame , but at the best it is a fruit , and not a cause thereof : It is oftner false then true , and can proclaim lowd where no happinesse is : Sathan useth it as a miserable subsidie to the dead , whom he hath killed with the hunger of vain-glorie , and as a bait to their consorts to devoure that same angle . 4. Nor in power , Power seemeth happinesse to the stirring man , that he may perform his own purposes , and oppresse his enemies ; but it is rather an instrument then happinesse , and more hurtfull to the abuser then to others ; and the abufe of it maketh more miserable , then the possession of it can blesse .

As for pleasure , 5. Nor in pleasure . the happinesse of beasts , it is to be left to Epicures ; for though some of them pretended a pleasure of the minde , yet when all is searched , that is but a pretence to colour their beastly opinion of bodily pleasure . They strove to purifie it with abstract explications , but their life refuted their discourse , and their grosse practice overthrew their subtill disputes . Est hominis optimum quod animam optimam facit . Aug. de Mor. Ecc. cap. 6. Pleasure is the bodies happines , but not the souls ; and if we speak properly , the soul is rather the best thing of the body , then any bodily thing .

Moreover all these idols of the world are cut off from happinesse , because they are common as well to the wicked as to the godly , which cannot fall in true happinesse , the patrimonie of the saints . Next , happinesse bringeth contentment ; but the more we have of these the more we thirst . Thirdly , true happinesse is not in externall things ; but all these are externall .

The cause why so many seek these things for happinesse is , The worlds errour . they love them better then God , and from their own fancie do conceit a worth which is not in them , and alleadge a promise on them which they make not . It is truly said that they who love , fain dreams to themselves ; The wretch thinketh that riches cry on him , saying , Come to me , I shall make thee happy : The ambitious man thinketh honour cryes so to him , so the epicure dreameth of pleasure , &c. But falshood riseth not of the things themselves , but of our own deceiving and deceived hearts a a Falsitas oritur non ex rebus ipsis fallentibus . Aug. ver. Rel. 36. . These things neither promise happinesse , neither can performe ; the errour of their fansie turned into a strong desire , maketh them father such promises on these things : even as fools and babes do imagine , that ringing bels do speak the thing that they think . And it is our reproch that we beleeve things that neither promise nor can perform , and hazzard our eternall happinesse on that credulitie : But when God promiseth who is both truth and omnipotencie , wee meet his word with infidelitie : If these things could speake , they would chide their lovers as the angels did the woman seeking Christ in the grave , Why seek yee the living among the dead ? Why seek ye happinesse in us who have it not , but are worse then your selves ?

Some again who seem more perfect , Happinesse is not in the gifts of the minde . seek happinesse in the gifts of the minde , as learning , vertue , wisedome , &c. These are better than the former , and yet come not to true happinsse ; for these gifts are common , and many wicked men have excelled in them , and yet perished . They are as the light to the eye without seeing , a furnishing to seek it without fruit : The Philosophers who excelled most in these things were most miserable : The fleshly villanies of Socrates , Plato and Aristotle equalled and exceeded their morall vertues . Solomon found not happinesse in these morall vertues , but in the fear and obedience of God .

All these erred foully in their search , The godly surpasse the world . yet not alike . The world is as a great mans house , to whom many resort : Some stay in the lower roomes with their companions ; but some go to the hall , and yet stand there gazing on pictures , or rich hangings , but the wiser sort passe all these , and stay not till they finde him in his cabinet . So all men are busie for happinesse , but the most part remain below on riches and pleasure : Other that seem of greater spirits , climb up to honour , and are bewitched with the painted hangings of worldly glorie , or adore the gifts of their own minde : But the godly pittie these men in their errours , who are intised with such trifles . They know that they are not called to a worldly felicitie , but to a heavenly ; they passe from one good to another , and urge pensively their inquirie , till they come to God himself . So the church in her search could not stay , till she found him whom her soul loved . God is above all , whom if we follow we learn well ; if we apprehend , we learn both well and blessedly : his following is our appetite of happinesse , his apprehending is happinesse it self a a Aug. Mor. Eccl. 6. & 11. It is to be sought in God alone . .

Let us therefore in this inquirie lift our mindes above all things , visible or created , and seek true happinesse in God alone ; for none can make man blessed , but God that made man : * * Non facit hominem ●eatum , nisi qui fecit hominem Deus . Aug. Epist. 52. Seek the thing that you seek , sayeth one , but not where you seek it . You seek a blessed life in the region of death , it is not there . For how can there be a blessed life , where there is no life ? And we may say : Woe to that bold soul , which hopeth , if it depart from God , that it can finde any thing better than God . For the soul goes into fornication when it departeth from , and seeketh not out of him these things pure and clean , which it will never finde till it returne unto him b b Quomodo enim beata vita ubi nec vita ? Aug. Confess. 4. 11. Ibid. 6. 16. Ibid. 2. 6. Id. Psal. 62. Id. de Mor. Ecc. 6. & 11. .

The choice it self .

WE have heard of the search of happinesse , The choice it self . followeth the choice it self : I know school-divinitie speaketh otherwise , and thinketh ( some of them at least ) with the Philosopher , that election is not of the end , but of the midst to it : But I am content to speak rather with Christ , than the Philosopher , who commended Marie for chusing that one thing that was necessarie : and Divines speak roundly , What shall we chuse to love but that , than which we finde nothing better a a Quid autem eligamus , quod diligamus nist quo melius nihil invenimus ? Aug. Epist. 52. . There is formally a choice of the end . This choice is the act of the will , and goeth in foure speciall works , Inclination , Apprehension , Retention , and Rest.

Inclination , ● By inclination . when the will inclineth and applieth it self to the sought and found happinesse . * * Es. 26. 8. The desire of our heart is unto the● . We have naturally a desire of happinesse ; but when the truth hath particularly revealed it , then we desire it more firmely . And this hath not only the last judgement of the practicall understanding ( as some speak , ) but more , the finger of Gods spirit bowing the will to it ; for many in their reason do apprehend things to be good , and yet their will followeth not . The Creator of the will doeth bow it to good , else that pointing of the minde were not sufficient : All the time of our search the will stood in suspense , but now being informed by the minde of the nature of happinesse , and bowed by the spirit , it inclineth to it willingly : Our first sin began at a declining from God , and our first good disposition beginneth at the inclining of our will to him againe .

2. Apprehension is , 2. Apprehension . when the will embraceth that greatest good with greatest power . * * Cant. 3. 4. I layed hold on him , whom my soul loved : In griping other goods , it abideth in it self , and gripeth them slenderly , as inferiour goods , but it goeth out of it self gladly to this chief good , and quitting that proud title of mistresse of her own actions , is glad to go out of her self , and to be taken up in that chief good . For the pure and perfect soul , subjecteth it self unto happinesse a a Summo bono anima pura & persecta subjungitur . Aug. Mor. cap. 1. .

3. By retention . Tene tenentem . Bernard . Retention is our firme keeping of happinesse . * * Cant. 3. 4. I would not let him go , till I brought him in the house of my mother . This keeping is his keeping of us ; for as inclination is by his power , our apprehension by his griping of us , so this retention is by his holding of us : * * Rom. 11. 18. The stock beareth us , and not we the stock .

4. A sweet rest on this good followeth , A Rest. which is the sweeter , the greater our search hath been : As Scripture hath some mysteries , otherwise men would neither seriously search , nor sweetly finde out the truth : Aug. ver. Rel. 17. So in the search of happinesse , the more labour the sweeter rest : If Adam had painfully laboured for his happinesse , he had kept it better than he did : Easie finding , maketh slack keeping , but a painfull conquest is carefully preserved : It is but the continuance of one care , and that with more joy in the preservation , than was in the purchase .

This choice is accompanied with a conscience of it self ; We are conscious of this choice . for our conscience goeth along all this work , and maketh us conscious , both of our seeking and finding : God hath joyned it to the reasonable soul , as a witnesse of all actions , yea even of the least motion of our affections : 1. Joh. 2. 3. We both know that they are , and we know that we know : The conscience making us sensible of the own consciousnesse : So that it is a comfortlesse religion , that involveth men in the confusions of an implicite faith towards God , and holdeth them in senselesnesse of their own estate , as not being conscious of that they do . They destroy the image of the Trinity in us , which is knowen by conscience : Aug. Civ. 11. 27. Our being ; to know that our being ; and to love both : Our being in him hath no death , our knowledge hath no ignorance , and our love no offence ; but they confound all . He is senselesse , who feeleth not the work of his own affections , when he hateth , or feareth , or rejoyceth ; so here if we love God , we need no more doubt that we are beloved of him , than that we love him . By this I know that it is true that is said a a Per hanc intelligo vera que dicta sunt & haec me intelligere per hanc rursus intelligo . Aug. ver. Rel. 49. . And again , I know that I know these things : and when I love God , I can no more doubt that I am beloved than that I love b b Ego verò amans amari me dubitare non possum non plus quam amare . Bernard . Cant. 84. Solomons experience . .

But the experience of the Saints , will clear this practick point of the search , and finding of happinesse : And first in Solomon : He wrote the book of Ecclesiastes , than which the world hath nothing more perfect of this purpose c c Vnus Ecclesiastes copiosissimè mundana in contemptum adducit . Aug. Mor. 21. Eccles. 2. 3. : Therein he expresseth his consultations ending in just sentences : His counsell-house for this inquirie was his heart , I said in my heart : where gathering all his thoughts in the presence of God , he pondered things deeply . Next he proponeth the purpose for consultation , that he might see what was that good for the sons of men , which they should do uuder the heaven all the dayes of their life . Thereafter he bringeth in all these common places of worldly happinesse , as riches , honours , wisedome , possessions , &c. and sentenceth every one of them : This also is vanitie and vexation of spirit . Moreover in the beginning of the sixt Chapter he gathereth Paradoxes , adjudging rather happinesse to the contrary of these things , than to themselves . * * Eccles. 6. 4. & 10. That it is better to be in the house of mourning , than of laughing . That the patient in spirit is better than the proud in spirit . And in the end he closeth with the sum of all , * * Eccl. 12. 13. that to fear God and keep his commandments , is the duty of man : If we look to the beginning of his discourse , * * Eccles. 1. Vanitie of vanities , all is vanitie , it is like a program affixed on the entrie of a citie , to tell that all things in the world are but vanitie : vanitie in their being , because they are but shadowes of true goods ; vanitie in their work , because they work not that good we expect ; and vanitie in their durance , because they perish in using : The first is a vacuitie ; the second is a weaknesse ; and the third an evanishing . And his conclusion is to set us upon that chief good , to wit God , and his worship .

The second practice is in the Apostle , S. Pauls experience . who had many priviledges ; he was a Jew * * Act. 22. , brought up at the feet of Gamaliel , profited greatly in learning , and so zealous of the law , that he * * Act. 9. 2. sought commissions to persecute the Gospell : But when he compareth all these things with the excellent knowledge of Christ , he counteth them but * * Philip. 3. 8. losse and doung , and setteth down his choice of true happinesse in termes , that after long inquirie , * * 1. Cor. 2. 2. he had judged and decreed to know nothing but Christ and him crucified .

Two errours in the inquirie of happinesse are here to be condemned : Not to search is brutish . The first seeketh not at all ; they think happinesse is easily found , and will fall to them as rype fruit : And because they look easily up to heaven , they think it as easie to go up thither ; But they should remember , that though naturally the way be broader , because it is from the center to the circle , yet spiritually it is straiter , because God is our center , and we upon the earth are in the circumference ; They are as grosse as beasts , who have neither foresight , consultation , nor election , and are carried only with the sway of appetite , which is not much different from the weight of a stone : These men say in their heart , Psal. 14. 1. that there is not a God ; and though the common notions of nature tell them there is one , * * Rom. 1. 18. they hold that righteousnesse of God in unrighteousnesse ; but in the matter of happinesse , though they have a naturall appetite of it , yet they take no paines to seek it out . Herein they carrie their conviction in their bosome : for in all other matters they use consultation , as in contracts of marriage , plees for their inheritance : But in the matter of happinesse , how few dare say , that in all their life time they have taken one houre to advise ripely , how to come to it ? We have all time and leisure enough for other matters , but little or none for happinesse . I know that every one cannot make that painfull inquirie like Solomon and Paul . God was to imploy them to teach others , and therefore tooke more paines on them ; yet every one in some measure should make this search , and bring their souls to this question , How shall I finde and obtain true happinesse ? If it be not in a question , it will never come to a consultation , nor a sentence , nor a search .

The second errour is worse in a bad consulting Fleshly searching . They * * Esay 30. 1. take counsell , but not of God , and advising with flesh and bloud , call in three dangerous counsellours : Their bodily sense , their predominant lusts , and the custome of the world . Their bodily sense goes no further than things present : Their predominant lusts leadeth them on their own delight . Avarice counselleth the greedy man to seek riches : Pride biddeth the ambitious man seek honour , &c. And the custome of the world adviseth them to conforme them to it , lest they incur the anger of the world , and be persecuted for crossing its choice . These are like Rehoboams young Counsellors , brought up with himself : The first is bruitish , and biddeth satisfie the body : The second is violent , and biddeth please the predominant lusts ; The third is politick , to do as others do , and to hazzard on a common errour , rather than on an happinesse uncertaine , and unseen to them . But they shall at last seriously ( though too late ) repent their foolish choice a a Fatuam electionem serò , sed seriò dolent . Basil. 212. : They serve these creatures which they chuse , and lose both their happinesse and themselves , whereas by the choice of God , they might both be free , and served of these creatures , which now they make their masters b b His rebus quicunque beatus esse vult serviat necesse est , velit nolit . Aug. ver. Rel. 38. God directeth us in this search . 1 By his word , .

But God saveth his own from these errours , and leadeth them in a wise search and chusing , by his word , his example , and work . By his word , generally bidding us , c c Coloss. 3. 1. Seek the things above , and not the things beneath , d d Joh. 2. 15. and forbidding us to love the world and the things of it : And specially , e e Matth. 6. 19. forbidding the rich to lay up their treasures in earth , but in heaven : He sayeth to the leacherous , f f Galat. 6. 8. He that soweth to the flesh , shall reape of the flesh : He sayeth to the proud , g g Luk. 18. 14. That he that humbleth himself , shall be exalted : He sayeth to the revengefull man , h h Matth. 5. 39. & 44. Aug. ver. Rel. 3. If any smite thee on the one cheek , hold up the other also : And to the contentious , love your enemies . We must not looke what man sayeth , or what our owne fleshly minde suggesteth , but what his oracles sayeth , And subject our weak reasons to his divine speeches a a Nostrasque ratiunculas divinis subjiciamus affatibus . Aug. Tom. 1. 168. d. By his example , .

Next by example : Because when Christ took our nature he walked in the best way to happinesse , and that in two : In contemning those things that the world loveth , and induring those things which it fleeth : He saw men love riches , but he chose povertie : They thirsted for honour , * * Joh. 6. 15. but he refused to be a King : They abhorred contempt and contumelies , but he indured them patiently : They counted injuries intolerable , but he was scourged and tormented . There is no greater sin , than to covet those things which he contemned , and to abhor those things which he indured : All his life on earth was a discipline and paterne of Christian manners a a Omnia que habere cup ebam us , vilia fecit — tota ejus vita disciplina morum fuit . Ver. Rel. 16. .

Thirdly by his worke , 3 By his work . and that in Correction and Direction : In Correction , because he maketh us to forsake other small goods , which otherwise wee would keep as happinesse : For when we finde them but weak , and not able to be our constant contentment ; and when in their losse , we finde our comfort in spirituall things , we forsake the weaker , and take us to spirituall graces . In direction , when he leadeth us in this search , and in place of the three bad counsellours , the bodily sense , predominant humour , and custome of the world , he giveth us other three , a sanctified minde , a pure conscience , and his word as a threed , to lead us through the labyrinth of the worlds errours : The light of that truth directeth us , and the worke of his spirit guideth us in that direction : * * Psal. 73. 24. He guideth us by his counsell , that he may bring us to glorie .

But let none think , This search is a work of grace . that this search and choice commeth of himselfe , as many who turne great blessings into curses , when being made great of God , they use not his gifts as given to glorifie him , but take the glorie of them to themselves : But he that taketh glorie of Gods gift , is a theef and brigand : The Schoole sayes , That to will , to love , &c. are elicite acts of the will , and flow from her inward power : If they mean of morall and naturall things , we dispute not with them , but if of supernaturall and spirituall things , it is a proud peece of divinitie , for Scripture saith , * * Philip. 3. 13. That God worketh in us , both to will and to do : a a Magnum donum quaerere Deum . Bern. Gant . 84. It is a great gift of God to seek God ; It is second to no gift , because it is the first ; It succeedeth no grace , which hath no precedent , and cedeth to none that hath the perfection of all . Let no soul seeking God turne that great good into a great ill , by ascribing it to it self , but let it know , that it is preveened and sought by him , before it seeke him . The church sought Christ in the night , but was first sought of him : And David confessing his * * Ps. 119. 176. wandering like a sheep , prayeth to God , seek thy servant . If it had been in his owne power , he needed not to pray for it ; he would , but he could not , and that his will was of Gods effectuall grace : Therefore let every soul that seeketh God confesse , that it is sought before it seek , and is beloved before it love him . b b Non est invenire Domino sed praevenire , & inventionem praeventio excludit . Bern. fol. 18 1. Col. 3. Our invention then is Gods prevention , and that prevention excludeth invention ; c c Quae sivisti non quaerentes ●e , & quaesivisti ut quaererent . Aug. Confess. 11. 2. hee sought us who sought him not , that we might seek him : He preveeneth us with two blessings , of Love and Seeking ; Love , the cause of seeking , and seeking the fruit of his love : And hereof commeth our seeking , because he seeketh and findeth us ; If wee were not sought we could not seeke him , and being sought we cannot but seeke him : Neither can we seeke before we be sought : d d Nec non quaesita quaerere potes , nec non quaerere quaesita nunc potes . Bernard . fol. 185. 3. 4. Neither can we but seek when God hath sought us . e e Suasio est quaesitio , & persuasio est inuentio . Ibid. col . 4. Quaerimus votis , fide invenimus . Ibid. Gods suasion is his seeking of us , and his persuasion is his finding . Our desire of him is our seeking of him , and our faith and delight is our finding of him . We seek him by desire , and finde him by faith .

Of all that is spoken of this search , The godly are happie in their search . we gather three things : The happinesse of the godly man in his search ; The distinction of mankind ; And our duty . The happinesse of the godly , in that they are not left to themselves , but are guided therein by a divine wisedome and justice : In wisedome , because they passe by all other things , till they come to God : They count of other goods as becommeth , but not as the chief good , they are lesser goods , but not prime , they follow happinesse , but lead not to it a a Subdita debent esse non praedita ; sequentia , non ducentia . Aug. Epist. 52. : b b Amant quod sibi eripi no● potest . Aug. ver. Rel. 45. Deum nemo potest eripere . Ibid. 47. They love that , that cannot be taken from them : none can take God from them . Many of the Ancients make these three equivalent , Wisedome , Veritie , and Happinesse , because it is truth that directeth to happinesse , and wisedome that findeth it out , and this is true wisedome to chuse the best , and the thing that will not be taken from us . It was Maries wisedome , that she chused the thing that would not be taken from her .

Next they are guided by divine Iustice , Their righteousnes therein . to give every thing the owne due ; To God their greatest love , and to his gifts they measure according to their kinde , and degree of goodnesse : They seek God for their happines , and leave the world unto worldlings : a a Perfecta est justitia quae potius potiora & minus minima diligit . Ibid. 48. That is perfect justice , that loveth best things greatly , and meane things meanly : None have the ballance of the sanctuarie in their heart , but the sanctified ones ; their mindes inlightned of God value things rightly , and their pure affections follow accordingly , and therefore they are only the right esteemers of things ; but the worldling is a blinde judge , he neither knowes the excellencie of things spirituall , neither the basenesse of worldly things , but as a sow , embraceth the dongue-hill of wordly contentments , and contemneth the heaven , yea they are the serpents brood , because they * * Gen. 3. 14. eat the dust of earthly trifles , and are the more sweet morsell to him againe .

Secondly , This choice divideth mankinde . this distinguisheth mankinde in it selfe . — Mankind hath many divisions , but this is a speciall one from the choice of happinesse , and so goeth in two parts : One the * * Psal. 24. 6. Generation of those that seeke the Lord , the other of them that seek him not . * * Psal. 4. 6. Many say who will let us see good things ? But Lord lift up above me the light of thy countenance . This is not like Martha and Marie : Aug. de Verb. Dom. serm. 26. 27. These two sisters choice were both good , for Marthaes businesse was commendable , but Maries was better : The one was busie in the workes of Charitie , doing good to the bodie of Christ ; the other in the workes of Pietie , about his Godhead : Martha and Marie . The one to feed his body : The other to be fed of his spirit : and yet he counteth more of Marie , who neglected his body , to feed her owne soul , than of Martha , who neglected her owne soul , to feed his bodie : He was fed in spirit by her , whose spirit he did feed : This was a work of the same love , that made him neglect himself to save us ; he came to do divine things , and to suffer humane miseries for us , and so to be hungrie and eat : He subjected himselfe to be a guest in mans houses , who is preparing mansions in heaven for men , and yet in this voluntary necessitie , giveth more than he taketh , and is gladder to feed us , The godly erre sometimes in their choice . than be fed .

Iacob and Esau do more represent these parties , the one in pietie waiting on God , and injoying the blessing : The other profanely contemning the blessing , and following his fleshly delights . Sometimes the godly will follow the common errour , and chuse the world , as * * Gen. 13. 11. Lot inticed with the fatnesse of the vallies , chused to dwell in Sodome ; but that folly cost him deare , for beside the societie of Abraham , he lost his wife , and all his goods : There is no other cure of their folly , but the losse of that their choice .

Herein the godly and the wicked , The godly and the wicked have concord and discord . have both a concord , and discord in their choices : They agree in the matter , in that they chuse contrary things , the godly chuse God for their happinesse , and the wicked , the trifles of the world : They cannot encroach one on another , for the choice of the one is the refuse of the other , and the refuse of the one , is the choice of the other : And yet they discord , because these contrary courses flow from contrary dispositions , which breaketh out in enmity in the wicked ; for though they be content , that the godlies choice leave the trifles of the world to them , yet they are angrie at it , because it proveth them fools , who chuse that which the godly refuse : And Sathan augmenteth this discord , to avenge his double quarrell upon the godly : The one , in disdaining his baits , whereby he allureth the wicked , the other , for loving of God , whom he abhorreth : Yea the wicked mocke the godly as fools , for their refusing of the world , and chusing of God a a Aug. lib. Arb. 3. 5. . But it is like Ismaels mocking of Isaac , * * Gen. 21. 9. , or rather as foolish children , mocking the prudence of the ancient , which they can neither chuse nor follow . But the godly indure that ignorant censure patiently , as wise men do either contemne or neglect the ignorance of babes , or else bear with them , till they come to riper judgement .

This expresseth that which God did by chusing his owne out of the corrupt masse : Eternall separation , and temporall . Albeit they were borne twins as Jacob and Esau , yet they are divided at their birth , and setting their backs to other , the one runneth to God , the other to the world : The one as right-handed men follow good : The other as left-handed men follow ill : This is that Solomon telleth us , * * Eccles. 10. 2. That the heart of a wise man is at his right hand , but the heart of a foole is at his left hand , that is , not in situation , but in use : For God hath given our soul many strong and sweet powers toward good , as love , to love it ; to desire it ; to hope before we get it ; and rejoyce , when we have found it : These are as the souls right hand , which in their worke to good , carrieth her self dexterously . But ill is set at our left hand , and God hath armed us against it , with Hatred , Feare ere it come , and Sorrow when it is come ; which serve to rebate and keep us in separation from it : Therefore when the wicked set their soul for the seeking and embracing of ill , they turne left-handed like the Benjamites , who with their left-handed skill , Judg. 20. 16. were foreward and able to defend a villanie ; * * Psal. 144. 7. Their right hand is a right hand of iniquitie , because they prefer the things that should be postponed , as the right hand is to be preferred to the left a a Dextra eorum dextrainiquitatis , quia haec praeposuerunt , quae ●uerant post ponenda . Aug. Ep. 52. . But the godly are contrarie , they * * Psal. 16. 8. 1 It is a resolution of election . set God before them , and finde him at their right hand , and all the dexteritie they have is for good .

This furnisheth also to the godly a resolution , for three things : The first , of their election before time : For no soul can chuse God for its portion , but that soul that is chosen of God , and our chusing of him is his work in us , meeting that his eternall election in the own kinde . Next our present estate : 2 Of our pr●sent state . For if wee love God sincerely , wee may be sure wee are beloved of him , if we seek him : we are first sought of him ; if we finde him , we are first found of him in mercie : If we desire him , we are the men of his desire , as * * Dan. 10. 11. Daniel was : If we delight in him , we are the children of his delight , &c. For all these works of the soul neither breed in us , neither begin at us , but he preveeneth us in them all , and worketh that meeting to himselfe . Thirdly , 3 Of our future state . of our estate to come ; For if wee be right-handed men in God , in chusing and seeking true happinesse , then at the last day , * * Mat. 25. 32. he shall set us at his right hand , and keepe us in an eternall separation from the wicked , when he shall say , * * Ibid. 25. 34. Come ye blessed of my Father , inherite the kingdome prepared for you a a Omnes cupiunt felicitatem , & boni & mali , sed nulli inveniunt nisi boni . Aug. Ep. 121. c. 4. We should seek the Lord . . Now wee are not distinguished in our wishes , but in our courses , for both good and ill desire happinesse , but none obtaine it but the good , and that by a separation from the wicked , before time , in time , and after it .

Lastly our dutie is , to be of * * Psal. 24. 6. that generation that seek the Lord . Some are neither sought of him , nor seek him , as they who lie hardened in their sinnes : Others are sought of him , but seeke him not as yet , as the elect in Baptisme whom he inquireth , and acquireth a a Quae●ivit & acquisivit . Bern. sol. 97. in that second generation , though they know it not . But the third sort are best , who are so sought of him , that he maketh them seeke him againe . This is the generation of them that have him , and seeke him , for if they had him not they could not seeke him : b b Testimonium gustatae gratiae est esuries vehemens . Ibid. And a cleare testimonie that we have tasted grace , is this vehement hunger of grace . God is most simple , and wee should seeke him in simplicitie . And let us seeke him truly , that hath not another like him , nor another beside him , nor another above him : If wee seeke him * * Deuter. 4. 29. with all our heart , wee shall finde him , for he cannot withdraw himselfe from those that love him . Love maketh up all the parts of this inquirie , for he is sought by love , and found and kept by love : c c Imus ad eum non ambulando , sed amando , non pedibus , sed moribus , amores nostri sunt mores nostri . Bernard . We go to him not by walking , but by loving , and we have him so far present as wee love him , wee go to him not on our feet , but on our manners , and our love is our manners .

Happinesse is to be sought by prayer . Have I desired .

THis is the other part of the seeking : By prayer : The first was a seeking out of the thing it selfe , and now when he findeth it in God , he seeketh it of him by prayer .

In the order it is to be marked , Prayer and practice should be joyned . that seeking of happinesse , and praying for it , are well joyned together : for if they be separate they are unprofitable . Some pray only without labour , as the old Euchites . But they should remember , that God who giveth us a heart , and a tongue to pray , giveth us also hands and feet to worke and walk . This was * * Num. 23. 10. Balaams warsh wishing , his desires were so weak , that they pearced not his heart , how could they pearce the heaven ? He put not his hand to labour , how should God open his hand to blesse ? They had no strength to banish or mitigate his avarice or pride : The fleshly heart cannot conceave the birth of true happinesse , nor admit the love of it , and these weake wishes are more forced on it from outward occassions , than bred in it , at least they are soon strangled by the predominant love of some vanitie .

Others take great paines to finde out happinesse , but pray not to God for it , so the Philosophers thought by their labour , and good use of naturall abilities , to attaine it , and would not pray for it a a Philosophi felicitatem sibi parandam putarunt , non impetrandam . Aug. Epist. 52. . And indeed upon their grounds of a self-sufficiencie , they needed not pray to him . Therefore we must joyne them together . Labouring in faith is Gods presence with us as his instruments , working that in us that wee pray for : In prayer , wee crave that he would worke happinesse in us : In labour , we strive that he would worke with us : The successe of our labours dependeth * * 1. Cor. 3. 6. on his blessing , and that blessing is obtained by prayer . This is a compleat seeking of happinesse , when both go together : There is no happinesse without fruition , and no fruition without Vnion , and no union without endevouring for obtaining : Divine light discovereth it , faith apprehendeth it , and love feeleth it . Therefore we must labour diligently for the increase of discovering light , of apprehending faith , and feeling love , that wee may grow in that fruition , and rejoyce in the conscience of that growth .

In the word of his prayer , Prayer hath 1 A conscience of want . we shall first consider the prayer it selfe , and then the properties of it inclosed therein . In the prayer it selfe three things are offered : The conscience of want going before ; The desire to have ; And the hope of obtaining . The conscience preceding is of a double want , both of happinesse it selfe , and of merite or worth to purchase it . If we had it in our selves , we needed not seeke it , and if we had merite to deserve it , we needed not suit it of God : But wee have none of those , and therefore wee must aske it . Wee have set times to pray , both publick and privat ; but are often coldrife therein , and doe it more of custome than conscience . Therefore God sharpneth our conscience with a felt necessitie and want , as a whetstone , to make our prayers fervent . When Seth called his son * * Gen. 4. 26. Enosh , that is , miserable or calamitous , then men began to call upon the name of the Lord : So that name expressed that they were sensible of their miserie , and that felt miserie maketh men religious .

Next commeth the desire to have that thing which we want , 2 A desire to obtaine it . and that is the prayer it self : For a ground , we looke to Gods mercie ; and for price , we looke to Christs merite . Herein is the worke of faith , to make the prayer faithfull , as the preceding conscience maketh it fervent : It specifieth our desire , and maketh it supernaturall ; for it is the hand of our soul , meeting Gods hand , who offereth his blessings to us in the promise : as a lively childe , taketh the pap of his mother greedily , and sucketh milk out of it largely : So the faithfull soul opening wide the mouth of the desire taketh in the promise , and sucketh the blessing of God out of it . We present his promises , as his owne handwrit and obligation : And he deigneth by his promises to be debter to us , to whom he forgiveth all debt a a Tanquam Chirographa — dignaris enim quibus omnia debita dimittis , etiam promissionibus tuis debitor fie●t . Aug. Confess. 5. 9. True prayer is a heart-prayer . .

True prayer is not so much in our words , as our heart : Words in publick prayer are necessary for others to heare and follow us : And in privat prayers they serve to hold our mindes constant ; but the life of prayer standeth in faithfull desires : For long speech is one thing , and a strong affection is another , and the worke of prayer is done more by groans , than by words , and by tears more than talk a a Hoc negotium plus gemitibus quàm sermonibus agitur , plus fletu . quàm affatu . Aug. Ep. 121. c. 10. : And the Lord careth not much for the cry of our flesh , but for the crie of our heart ; For his eares are in our heart , and he heareth us say nothing to him , but what he hath first spoken to us b b Quia aures tuae in corde meo , & nihil audis à me quod non mihi tu prius dixeris . Aug. Confess. 10. 2. . Moses was silent at the red sea , and yet God said to him , * * Exod. 14. 15. why cryest thou ? His mouth was close , but his heart was crying to the Lord , he was grieved to see the peoples danger , and yet beleeved God , who promised to deliver them , and was challenging God in his heart to keepe his promise : Therefore one saith , That the people cried , but God heard them not : Moses cried not , and yet the Lord answered him .. c c Clamavit populus & non audivit Deus : Silebat Moses & audivit . Aug. serm. And the reason is cleare , because the crie of the people was in murmuring and fleshly reason , which God misregardeth , but the secret and heart-cries of Moses , were the language of the holy Spirit : And the Apostle seemeth to point at this , when he telleth the worke of the spirit helping us to pray , bringeth forth * * Rom. 8. 26. sighes and groans , which cannot be uttered . We call him then into our selves , when we call upon him d d In meipsum eum vocabo cum invocabo eum . Confess. 1. 2. .

Light cares can speake , Groanes are good prayers . but great cares doe stupifie with silence : Weak desires are easily expressed , but excessive desires cannot be equalled by speech . A rod serveth a man in a small worke , but in a greater he casteth it away , and taketh him to stronger instruments : So the tongue is a sufficient interpreter in other things ; but here wee leave it , and take us to groans and sighs , the best language of the heart . Men may be neere and not heare us , and yet our groans be heard in the heaven of heavens : We cannot bide in our selves , but would be at God , and yet cannot win to him as we would , therefore we groan under that restraint . Gods suggestion to our heart is by inspiration of heavenly power , making us capable of grace : And by infusion , powring in that grace he offereth . So our best speach to him is by aspiring , not of ambition , but of affection , in breathing to him as the * * Psal. 42. 1. chased hart doeth to the waters . The kisses of Christ on our soul , are better impressed and stamped by him , than can be expressed by us a a Osculum Christi melius impressum quam expressum . Bern. . So the best expressing of our soul to him , is better by thrusting it on him , than by uttering of words .

This excessive desire of God is wrought in the heart by himself , God maketh us desire him . he filleth it both with him●elf , and a desire of him , that he may make it sensible of both : The more it is full of him , it desireth him the more , and the more it powreth out it selfe in that desire , it is satiat the more , and the more the desire increaseth : And in this heavenly inebriation , satiety provoketh our thirst . The more we have of God , we thirst him the more , and are inflamed with new desires . Superstitious worshippers thinke by their prayers , as charmes , to devocat and draw God out of heaven . And the Idolater thinketh to command him , but both separate themselves from him : But the godly seek him in their heart , and thrust their heart on him . It is also a touch of that * * Cant. 2. 5. sicknesse of love , when the soul burneth in a desire of God , and that sicknesse is the health of the soul , and God sensibly filling the heart , is the cure of that sicknesse . This prayer then is nothing else , but a laying of his desirous heart , open to the fountaine to drinke in happinesse . Who so hath receaved this affectuous devotion , and devout affection to God , hath already conceaved the birth of happinesse , and shall travell therewith now painfully , now joyfully , till he be delivered of it in his full deliverie from all miserie a a Cum accepit sponsa hoc osculum concepit . Bern. Cant. 4. 3 Hope of obtaining . .

Thirdly , hope of obtaining happinesse followeth our faithfull prayers , for what faith beleeveth , that hope expecteth : It is as soone in our hope , as it is in our faithfull desire , and long before it be in our hand ; and yet as sure as it were in our hand , though sometime interveen ; for * * Heb. 10. 37. he that is to come , will come , and not delay ; * * Rev. 22. 12. And behold I come , and my reward is with me ; * * Psal. 9. 18. And the hope of the godly shall not perish . Our hope is greatly confirmed , by the tastes of happinesse we finde in prayer : We may more firmely expect that , that we finde begun already , and these first fruits assure us of the fulnesse in due time : Such faithfull desires powred out with a delightfull freedome , are not only the Lords harbengers in our heart , to tell that he is comming , but the ushers of his entrie , and tokens that he is already come . He is in that heart that earnestly desireth him , and with libertie powreth it selfe out on him .

Moreover this word containeth three properties of his prayer : Prayer should be , 1 In humilitie . Humilitie , Absolutenesse , and Constancie . Humilitie , because it is an humble asking , and not a proud exacting , and so excludeth mans merite , which cannot stand with the humilitie of prayer : If he had merit for happinesse , he would not beg it as a gift , but exact it as a debt . The Apostle cleareth this , for when he hath said , * * Rom. 6. 23. The wages of sinne is death , if he had followed the rules of Logick , he would have said , that the reward of righteousnesse is life eternall : But he knew that could not stand with Gods mercie , and Christs merite , therefore he calleth life eternall , the free gift of God . And to this truth God provided himselfe a witnesse even among the Cardinals : The Apostle ( saith he ) saith not that the wages of righteousnesse are life eternall , but the gift of God is life eternall : That we may understand , that we obtaine eternall life , not by our merits , but by the free gift of God . Therefore he subjoynes ( In Christ Iesus our Lord. ) Behold the merit , behold the righteousnesse , whose wages life eternall is : But to us it is a free gift through Iesus Christ a a Ecce meritum , ecce justitiam ●ujus stipendium est vita aeterna . Nobis autem est donum . Cajetan . Rom. 6. We cannot deserve happinesse . .

Reason also proveth this : For all the good wee have , whether naturall or spirituall is his gift . Naturall goodnesse commeth by his providence , both in it selfe , and the right use . And though they were both of our selves , they have no proportion to deserve any grace : No good deserveth another , but farre lesse doeth naturall good deserve happinesse : And all supernaturall goodnesse is his gift also , and every degree of it is a native growth of his donation , without the respects of merit or reward ; for that same mercie that giveth the beginning , giveth also the increase and perfection of grace . Our state also goes in two ; first we are miserable in our selves , and then happy in God ; and what good can be in miserie to deserve the least happinesse ? While we are in miserie , we can deserve no happinesse , and when God beginneth happinesse in us , that beginning is neither a reward of any preceding merit , neither a merit of any following goodnesse : But all is the worke and gift of grace . Againe , both the name and nature of grace excludeth merit , for * * Psal. 36. 7. grace properly cannot be valued at any price , neither hath miserable man any price to give for it : Therefore the greatnesse of the giver , the excellencie of the gift , and povertie of the receaver make it to come freely . * * Esay 55. 1. Ho , every one that is a thirst , come to the waters , come and buy without money , without merit . * * Apoc. 22. 17. And he that is a thirst let him come , and drinke of the water of the well of life freely .

That pride of the Pelagians is grounded upon the indifferencie of the will to ill and good , Free-will destroyeth her Adorers . and on a like furniture for both , which deny flatly mans miserie , and the grace of God : In such a pride they cannot pray , because they neither feel their miserie , nor seek to mercie . They are like the Pharisee that * * L●k. 18. 11. counted with God , and put him in his debt , and like sturdy beggars , who boast of their birth , and doe rather threaten than beg , and deserve more to be thrust to a house of correction , than to be helped with almes : So God plagueth these proud Justitiaries with a judiciall pride , that not * * Rom. 10. 3. subjecting themselves to the righteousnesse of God , but seeking to establish their owne righteousnesse , they cut themselves off from Christ and his grace .

It were better to them with the * * Luk. 18. 13. Public an humbly to beg mercie , and with the blinde man * * Marc. 10. 47. at Jericho , to cast away the menstruous clouts of their supposed righteousnesse , that they may be cloathed with the righteousnesse of Christ . They are like the old Giants , whom the fables said , would take the heavens by force , and for that end heaped mountains upon mountains . So doe they adde Condignitie to congruitie , and dignitie to condignitie , Supererogation to dignitie , and confidence in them all : This is nothing but the old blinde cyclopick superarrogancie , and will have the like successe with these Giants : Socrates lib. 3 For we may say of them as Jovian said to Acesilas a Novatian , disputing of the perfection of his followers . Go to Acesila , set that ladder to heaven , and thou wilt finde it too short to carry thee thither . * * Gen. 28. 12. They cast aside Jesus Christ the ladder of Jacob , and make to them a ladder of pride to their owne ruine .

Heaven hath no open doore to the prayer of a proud Pharisee , Proud prayers enter not heaven . but all the gates of it are cast open to an humble supplicant , David disclaimed merit . * * Psal. 143. 2. Enter not into judgement with thy servant , & appealed only to mercie , * * Psal. 51. 1. Have mercie upon me according to the multitude of thy compassions . And the faithfull venture on that humilitie : What I have ( saith one ) I have taken it of God , and not presumed it of my selfe , — for what I am commendably , it is not of my ingine , neither of my merit , but of his free gift : And what merit can be in man , whom the deliverer from sinne Iesus Christ himselfe found altogether a sinner ? Or how shall a man trust in himselfe to be happy , who cannot guide his minde ( his best part ) from errour a a Si quid habeo à Deo sumpsi , non à me praesumpsi — non enim meo vel ingenio vel merito , sed ejus dono sum , fi quid laudabiliter sum . Aug. Epist. 52. ? And if the Prophet saith truly , * * Jer. 17. 5. Cursed is he who putteth his trust in man , much more is he accursed , who trusteth in himselfe for happinesse .

Next this prayer for happinesse must be absolute , 2 It is absolute . and not conditionall , and that because happinesse is absolutely necessary . b b Non oramus ut divitiae & honores adveniant , sed ut ea quae bonos & beatos efficiunt . Aug. Ord. 2. 20. We crave common blessings with this condition , if God thinke it expedient , as health , libertie , wealth , &c. But when we pray for remission of sins , life eternall , and happinesse , we seeke them absolutely . All things that we aske go in three ranks . The first are good in themselves , and yet better us not , as riches and honour , &c. because they qualifie not our person with any good change : The second are god in themselves , and make us better , but cannot beatifie us ; as learning , wisedome , prudence , &c. The third is both good , maketh us better , and beatifieth us , and therefore is simply to bee craved of God : This distinction setleth the godly in a great doubt , they pray oft and earnestly for some things , and yet are not heard , and therefore thinke that God hath cast them off . But here is a resolution , for God neglecteth not their prayers , but hath them written before they utter them . And his refuse is not in anger , but because he thinketh it not expedient : and though he refuse one thing , it is to give us a better ; as he refused to stay Sathans buffering to the Apostle , * * 2. Cor. 12. 9. yet gave him sufficient grace to indure it . Besides , we may plainly say , that God heareth ever his owne , although not to their will , yet to their weale b b Deus non semper ad v●luntatem , sed ad utilitatem ex●udit . Aug. .

Our will that leadeth us in rebellion against his Commandments , We should not stick to our owne will . should not rule his hearing of our prayers . For oftentimes God giveth us blessings that wee never sought , and holdeth from us in that same mercie , many things that we seeke : Bernard . de Quadr. ser. 6. As a wise father giveth his sonne nourishment , though he seek it not ; but if that same childe cry and weepe for a knife , he will refuse him , because he foreseeth he may hurt him with it . It had beene good for * * Ps. 78. 29. Israel that God had refused to give them flesh in the wildernesse ; and for Balaam , that God had stayed him as well in his second as in his first desire . Item in 1. Ioh. Tract. 6. But happinesse hath a more absolute course ; Aug. in hunc locum . for God hath purposed it absolutely for his owne : he hath promised it absolutely , and what ever condition is required of faith or repentance , he worketh it in us . Christ hath purchased it , and prayed for it absolutely , and upon these grounds absolutely we seeke it of God ; Rachel said to Jacob * * Gen. 30. 1. Give me children , or else I die . How much more reason have we to crave of God , that he would give us happinesse to conceave Jesus Christ by faith , or else we perish ?

The third propertie of this prayer is Constancie : 3 It is constant . For faithfull prayer knowes no end but obtaining of that it seeketh , and this is both in constant love of the chiefe good , and constant seeking of it : 1 In love to the chief good . The love we have to chiefe good changeth not , but increaseth daily : Worldly happinesse giveth not this constancie ; Men seek one thing to day , and another to morrow , they burne even now in a desire of honour , and at once in greed of riches , as occasion offereth , or possibilitie of obtaining appeareth , they change both their object and course : But the godly who chuse true happinesse , neither repent their choice , nor change their course , but grow in the like of their choice and love of happinesse : They can change the place of their dwelling , their complexion , their diet and contentment in common goods , but not in the chiefe good : These things are but for the way , and for a short time , but the other for eternitie , and in the current of changes upon other things , he holdeth ever fast his love to happinesse : The more he knoweth it , the more he loveth it , and blesseth God who hath directed him in that choice . Herein he is not so much active as passive , and that both willingly , & in a sort of sweet violence , captivated with the delights of his most beloved and desired good . It possesseth him rather , than he doeth it , and he is more in it , than in himselfe : The sweetnesse he findeth in it , suffereth him not to change for any other : God may blesse him with many other goods , and Sathan may turne them as baites to withdraw , or divert him from the chief good , but he never changeth his first love : The first impression of the joyes of happinesse are so deepe in his heart , that no contentment of lesser goods can either divert it by change , or diminish it by equalitie . And though God from heaven would bid him make a new search of happinesse , he would still fall upon his first choice .

The other is in his prayer , 2 In his prayer . he will not leave seeking , till he obtaine happinesse : It is not at our hand , nor found at the first , but we must pray often for it : We faint if we be not heard at the first , but that is our fleshlinesse , who would have God subject to us : The gift is his owne , and he knoweth his time , and it is our part patiently to wait on : So David , * * Psal. 40. 1. I waited patiently on the Lord : And Jeremie , * * Lam. 3. 24. 26. The Lord is my portion , saith my soul , therefore will I hope in him : It is good that a man should both hope , and quietly wait for the salvation of the Lord . And Christ giveth us the parable of the * * Luk. 18. 1. poore widow , who importuned the judge , till she was heard : It is counted a courtesie among men , to take with the first refuse , but with God , it is no courtesie , but infidelitie ; and we cannot give him greater rest , than to importune him with our desires of happinesse : And the * * Mat. 25. 28. Canaanitish woman is commended for it , that shee cried out , till she was heard . So should wee doe in praying for happinesse : and that the more , because we get it not here in the fulnesse , but in the degrees , which should strengthen our patience , because they are obligements on Gods part . His purpose is in himselfe , and his promise is knowen and beleeved of us , and if providence begin to performe them both , it is a sort of engaging of him who is libertie , ( if wee may ●o speake ) to performe that he hath begun . Gods delay is in respect of us , but not of himselfe : It is the triall of our faith , the proofe of our hope , the opening of our heart in large desires , and a way to sweeten our delights , when our desire is filled . For the more and longer we have thirsted , the sweeter shall our satietie be ; and our prayers are not so much in particular times , as the constant opening of our desires to God , when our hearts , like emptie vessels , lie at the fountaine , and like the * * Joh. 5. 5. man at the poole of Bethesda , wee wait on till God heale us . He will have us exercised in prayer , that wee may receive that , that he prepareth to give us a a Vult exerceri orationibus desiderium ut possimus capere quod praeparat dare . Aug. Ep. 122. .

This answereth a question which some move , Devout men want never matter of prayer . when they heare of some who are oft and long at their private devotion : They aske , what purpose they had to be so oft , and long with God ? But if we be sensible of our miserie , wee will never want purpose to pray to God , though it were to crave againe , and againe this true happinesse ; we get it not at the first , nor at once , but by degrees : and though the matter were one , yet we have need of a new affection of that same matter ; and when that affection decayes , wee have need to have it repeated . The Apostle biddeth us * * 1. Thess. 5. 17. pray continually : which is not so to be taken , as though we should ever be on our knees , in the action of prayer , because he hath commanded us to labour in our particular callings ; but of our constant affection , our habituall desire , and continuall disposition , for seeking of God , which most shew themselves in the frequent action of prayer , though not in the continuall .

Out of this I raise three things : First our dutie : Happinesse is not our desert . That if we would obtaine true happinesse , wee aske it of God by prayer . Wee are every way craving and begging creatures , because wee are ever necessitous . Though our grave have the name from craving , yet from our conception to our grave , wee are craving continually . In the womb wee crave nourishment , and then libertie by birth ; and at our birth , our weeping is a craving , to testifie , that a miserable and indigent creature is come into the world . Though there be some reason of the first weeping , because we are come from a warme lodging to a colder , yet the maine reason of it is , because we are entring into the valley of miserie , & the fittest saluting of it , is by teares : And all our time in this life is nothing but a world of necessities , after other , of rayment , food , physick , &c. But among all , wee care least for this one thing . Our body is sensible of the owne wants , and seeketh for them , but our soule is senselesse , and in the multitude of prayers , scarcely have we one about true happinesse : But wee owe to that chiefe good our greatest love , the greatest care to obtaine , and so the most frequent and fervent prayers . Christ taught us this by expresse command ; * * Matth. 6. 33. Seeke first the kingdome of God , and these things shall be cast to you : So that comparatively other things are scarce to be sought ; but a promise made , that they * * Matth. 6. 33. shall be cast to us . And in his prayer he perswadeth the same order : First , to pray , that God may be glorified in the hallowing of his name , and so our glorification will follow his glorie . Next , that his kingdome may come , both insubduing his enemies , and ruling us by his grace , to our happinesse . Thirdly , that as his revealed will directing us , should be done by us , so the secret will of his purpose , may be performed on us , in our happinesse . Likewise the petition for remission of sinnes committed , and the other for escaping tentation to sinnes , that might be committed : Of all these petitions only one is for daily bread , or temporall things , and that cast in the mids , where is least , either attention or intention . So Christ hath put the matter of happinesse in that prayer , that wee may daily aske this one necessarie thing of God , though the most part rehearse the words , without thinking on that matter .

Next we may inferre , that our praying for happinesse is a worke of happinesse in us : Prayer for happinesse is happinesse . That chiefe good communicateth it selfe to us diversly , according to our necessities : As sinne originall is not a single sin , but a multitude and masse of corruptions , defiling all our powers , like a pulpous or chairie root , which in one containeth many severall roots , as in garlick , or such like : So that naturall vitiousnesse containeth ignorance , senselesnesse , infidelitie , pride , and all other corruptions in us : Even so the chiefe good hath all goods in it , and sendeth out it selfe to men to cure these miseries : It is light , to inlighten our ignorance ; It is life , to quicken our senselesnesse ; It is mercie , to pardon our sinne , and strength , to keepe us from falling ; It is good , to allure us , and a prevening power , to stirre us up to pray for it , so that our very praying for it , is its prevening worke . This is all of God , who worketh powerfully , and abundantly in us ; * * Psal. 81. 10. He bidd●th us open our mouth wide , and promiseth to fill it . And he himselfe openeth the mouth in moving our desire . As Physitians force up the mouths of some patients , under their convulsions , and then powre in some cordials to refresh them : So God , by the convictions of our conscience , openeth our hearts to desire , and then giveth us the happinesse that we desire . Thus the chiefe good giveth it selfe to us in this life , by parts and degrees , but in heaven * * 1. Cor. 15. 28. Go● shall be all in all , and we shall possesse our chiefe good once , at once , and eternally .

Lastly , Sure grounds of obtaining our prayer . we have here sure grounds of hope to be heard in this prayer , for we pray not alone , but have moe intercessors than we know of : We feele when we pray our selves , and are sensible of the assistance of Gods spirit , when * * Rom. 8. 26. he helpeth our infirmities , with groans , that cannot be expressed : * * Esay 65. 24. But our necessitie cryes also to God , and he heareth it , though wee know it not ; Yea before wee were , and before our necessitie was in us , it cryed to his commiseration from eternall , and his bowels were moved toward us : * * Joh. 1● . Christ also prayeth for us , that the fruit of his obedience may be applied to us : The covenant also supplicateth for us , and casteth it selfe open before him , intreating him , to accomplish all that he hath promised to us : And his owne name and glorie pleadeth for us , * * Ezek. 36. 22. For my owne names sake I will doe this . Besides these , his justice intercedeth for us : * * 1. Joh. 1. 9. If wee confesse our sinne , he is faithfull and just to forgive us . It is as native to justice to absolve the innocent , as to punish the guiltie ; And wee are cleane before him , when we are clad with Christ * * Jer. 23. 6. the Lord our righteousnesse . It is as just to pardon the faithfull penitent , as to punish the faithlesse impenitent : So when Christ hath applied to us the fruit of his obedience , Gods justice pleadeth for happinesse to us . It is mercie enough in God to heare us when we call , but this is more , * * Isay 65. 24. before they call I will answer . These things may assure us , we shall be heard . All this is bred in the bowels of Gods commiseration , and the brood of so tender mercies must be acceptable to him , and so our happinesse sure withall . Where his will , and our weale , and so many intercessours concur , who can stay our happinesse ?

SECTION IIII. Of happinesse it selfe .

That I may dwell .

WE have heard the first three parts of this doctrine : And 1. Of our dwelling with God . That one thing ; The Authour of it , Jehovah ; The way to finde it , by prayer , and searching : Followeth the fourth , to wit , happinesse it selfe , expressed in a dwelling , or remaining , and that not every where , but in Gods house : Not for a short time , but all the dayes of his life : And for this end , to see the beautie of the Lord , and partake that happinesse , that God there offereth to the Saints : And because of our imperfection here , to be still inquiring more and more for happinesse .

The notion of dwelling or mansion , Happinesse is in our dwelling with God . expresseth happinesse well ; because it is the end of the inclinations , intentions , and worke of all creatures : For the senselesse creatures incline to a rest in their places ; the reasonable intend and labour for it , Christ calleth it the place of * * Joh. 14. 2. our Mansions , the Apostle our * * Heb. 13. 14. biding Citie , and S. John * * Revel. 14. 13. A rest from our labours . God provided the earth , a dwelling place for the creatures ; and a paradise in the midst of it , a dwelling place for man , and it was Cains punishment , Gen. 4. 12. that he found no rest , but was a vagabond . This dwelling we consider in peace and rest .

Peace with God , Peace with God is a great part of it . is the speciall part of our happinesse , and the first whereof we are sensible : For albeit we be in God from eternall , and his mercie secretly , ( yet strongly ) doth follow us from the womb in our adoption , baptismall regeneration , &c. yet we are never sensible of that happinesse , till our effectuall calling ; wherein repenting our sinnes , we finde remission , and so peace with God : * * Rom. 5. 1. Being justified by faith , we have peace with God ; he is our chief good , and our union with him , maketh us happy . * * Psal. 30. 5. In his favour is life , * * Psal. 63. 3. yea it is better than life ; and a separation from him , is our miserie ; wee may flee from the anger of men , Phil. 4. 7. but whither can we flee from the anger of God ? 1. King . 19. 12. This is the peace that passeth all understanding , for even the mindes that have it , cannot expresse the sweetnesse of it : And God hath wisely so provided , that he shaketh the conscience with some feare and terrour , ere he powre this peace into it , and that not only as a fruit of our sin , but for two other ends : The one , to make the change more sensible to us : For if we be translated from nature to grace , without any griefe for sin , or feare of wrath , wee could not so well know our translating ; but when wee are even now swallowed up in sorrow and feare : and repenting , and beleeving in Christ , feele our selves perswaded of remission : and the tormenting conscience turning a comforter , and the joyes of the spirit filling the heart in the sense of that peace , then wee are sensible of a change . The next cause is for proportion , that as the measure of our griefe is , so shall the measure of our peace and joy be ; so that they who are most grieved at their conversion , afterward are usually acquainted with greatest joyes . What ever our condition be in the world , wee are but miserable without this peace , but what ever be our condition , wee are happie with it , and may say ; * * Psal. 32. 1. Blessed is the man , whose sinnes are forgiven him .

This peace of God hath two fruits : Peace with our selves , Peace with our selves . and with the creatures : Peace with our selves floweth from Gods peace . So soone as God is offended with our sinnes , and setteth us against him , as marks of his wrath : a a Postquam posuisti me contrarium tibi , factus sum contrarius mihi . Bernard . 130. 2. Col. 2. Then wee are contrary to our selves , and revenge his quarell on us .

This is that holy * * 2. Cor. 7. 11. indignation , arising of the sorrow , according to God ; when we seeke a sithment and revenge on our selves for angring him we take Gods part against our selfe , and eat up our owne heart , and make our flesh to pine away for his displeasure , and our * * Psal. 39. 12. beautie to consume like a moth : But when he pardoneth us , and sealeth that pardon with his peace , then wee turne to peace with our selves : So long as we feele sinne , wee are as an house on fire ; * * Heb. 12. 29. God is a consuming fire : * * Esay 33. 14. and who can dwell with devouring fire , and who can abide with everlasting burnings ? The conscience terrified of God , doth terrifie us , and all the powers of the soul are in confusion : The spirit so wounded , woundeth the body in all the naturall powers ; weake appetite , worse digestion , troubled sleepe , and an universall ineptnesse , both in soul and bodie to any good office : The flesh evanishing , the bones consuming , and the moisture turning in the drought of summer , Psal. 32. 4. Charbone Kaïtz siccitates aestatu . wherein the Prophet possibly alludeth to mount Horeb , which had the name from burning ; the Law was given on it in fire and thunder , and every heart in some measure , must be shaken with the terrours of the Lord , that it may come to the peace of God . But the sight of a reconciled God in Christ , changeth all to the contrary ; the testimonie of conscience is stronger in her judiciall acts , than in other : For when God is directing , informing , and simply proponing things , she hath but a weake testimonie , but when God judicially dealeth with us , accusing , reproving , and terrifying , her testimonie is strong ; because the hand of God is powerfull in it ; and therefore , there is no denying of her accusation , no shifting of her torture : On the other part , her comforting is as certaine , when shee assureth us of Gods pardon , because the hand of God is in her to comfort us , and in us , to be as sweetly comforted , as we were formerly grievously tormented .

The combat betwixt the flesh and the spirit seemeth to trouble this peace , The spirituall combat troubleth not our peace . and consequently our happinesse ; but it doeth rather confirme , and increase it : For it is not a power of God pursuing us , but our owne corruption molesting us . The parties are flesh and spirit , nature and grace , the new and the old man : And though it be grievous that we have corruption either passively , to receave Sathans temptations by consent : or actively , of it selfe to breed the worke of sinne : Yet this is joyfull , that we have a partie within us against Sathan : And that not only a conscience or reason , or care of publick honestie , &c. which are in the wicked , but the new man , and the new spirit , assisted by the holy spirit . The Apostle finding that combat , cried out ; * * Rom. 7. 24. miserable man that I am , yet feeling the spirit a contrary party making resistance , thanked God in Christ for his deliverie ; and though Rebecca was grieved , * * Gen. 25. 22. to finde the two children strive in her belly ; yet she was glad for having children . This spirituall combat , is a seal that we are at peace with God , and our selves , so long as wee abhorre our flesh , strive against , and * * Habac. 1. 2. complaine to God of violence , and implore his helpe to his owne spirit against it .

Our peace with the creatures commeth not so neere to our happinesse : Peace with the creatures . God hath the fabrick of the world in his hand , as a mounter ; so long as we please him , he maketh all creatures go in their order ; but when wee offend him , he distempereth it that nothing goe right , till we returne to him by repentance , and then * * Job 5. 23. he maketh the stone of the field at covenant with us . But we are to inquire of the peace of the reasonable creature . The good angels are ever at peace with us , for though sometimes God giveth them hard commissions of punishment against us , yet they love us still : The evill angels will never be at peace with us , but their warre is our peace : Better to have Sathan without us , than within us ; and to have him tempting us to sinne , rather than tormenting us for sinne . If we were * * Luc. 11. 21. his possession , he would not trouble us ; but his tentation argueth that God hath * * Job 1. 10. hedged us about , and we are free of his tyrannie : He troubleth none of his owne , but keepeth them in peace : A mastive dog barketh at none of the houshold , but at strangers ; and Sathans tentations are not against his owne , but the Saints .

As for men , Peace with men . their peace is various : We should not looke for peace at the hand of the wicked , for wee are called out of the world , therefore the * * Joh. 15. 19. world hateth us ; Gen. 3. 19. and the old denounced warre betwixt the woman and the serpent , hath neither truce nor peace ; therefore their injuries are our peace . But the wrongs wee receave from the godly are more grievous , for Gods grace in them coloureth their cause , and perplexeth our minde more , than the wrongs of the wicked : And Sathan craftily setteth the godly against the godly , Gen. 37. 4. as Jacobs sonnes against Joseph , and Davids brethren against him , &c. 1. Sam. 17. 28. But though these things may trouble the peace of our body , yet they should not trouble the peace of our breast . The equitie of our cause ; Our patience in suffering ; No desire of revenge , but seeking occasions to do good to our injurers , and that neither of hypocrisie , nor policie , nor a naturall softnesse , but a conscience , and that because God commandeth it : Christ hath done so , and commandeth us to follow him . These worke greater peace than injuries can make trouble : Gen. 50. 19. Joseph rejoyced more in Gods grace , making him meek and beneficiall to his brethren , than in the outward power he had so to doe : In the second , he overcame them , but in the first , he overcame himselfe .

The second part of this habitation is Rest , Spirituall Rest , a part of happinesse . 1. Rest of Resolution . the most desireable end of our appetites , and that of resolution , refreshment , and securitie . The rest of Resolution , keepeth us at home with God : For when wee are searching what is happinesse , where , and how it is to be found , perplexitie holdeth us from home ; but being resolved that all is in God , that as * * Joh. 1. 41. Andrew said to Peter , We have found the Messias , so that we may say , We have found happinesse in God , we rest from these first perplexities . Our labours after that ( though painfull ) are sweet and pleasant , because they are about the chiefe good ; yea we have not such rest in any thing , as when we are most busied about happinesse : These very labours are our rest , and we goe to bed most contentedly that night , when wee have spent the day most painfully with God about happinesse .

Next the Rest of refreshment , 2. Rest of refreshment . when God refresheth with his grace in that habitation . So the Church calleth to Christ ; * * Cant. 1. 7. Tell me where thou feedest , where thou makest thy flock to rest at noone . And David professeth ; * * Psal. 23. 2. 3. That God led him by the still waters , and made him lie downe in greene pastures . God hath provided convenient meanes for every life , and the spirituall as excellent in the actions , as in the kinde , is ever set on the grace of Christ , as the only convenient food . The body turneth food to the owne substance , but the food of our soule turneth us to its own nature . When the heat of the holy spirit boyleth and burneth up our earthly thoughts , and turneth them into heavenly . There is no dwelling like this , and it hath the owne convenient diet ; the house of God hath its owne fat things , wherewith the godly are fed abundantly .

The third is the Rest of securitie : 3. Rest of securitie . For what availeth quiet and refreshment , if the next houre wee might lose them ? This securitie is seene in Gods protection , and our conscience of it . God is like that loving sheepheard , * * Ezech. 34. 16. guarding his sheepe from their owne wandrings , and the violence of the wolfe : And like the * * Mat. 23. 37. Hen warming the birds shee hath brought forth : whom ever he loveth , he hath them all in his heart , and preserveth them * * 1. Pet. 1. 4. by his power to that immortall kingdome . He giveth us also the conscience of this securitie , when as wee know the certaintie of the matter in him , so wee finde the confidence of it in our selves . He hath promised to preserve * * John 13. 1. us to the end ; and when wee feele our selves to beleeve that promise , our confidence of security riseth . So the faithfull soule concludeth the owne securitie formally ; * * Ps. 91. 1 , 2 , 3. Who so dwelleth in the secret of the most high , shall abide in the shadow of the Almightie . Then from the conscience of faith it assumeth ; I will say unto the Lord , O my hope , and my fortresse , he is my God , in him will I trust . Lastly , from both it inferreth that God would preserve it ; Surely he will deliver thee , &c. But the committing of our selves to him cleareth it most , * * 2. Tim. 1. 12. I know whom I have beleeved , and am perswaded , that he will render to me , that I have committed to him . This is not so much life eternall , as our soule and body , which are every houre in hazard . Therefore when in the conscience of our weaknesse , and malice of our enemies , we take our soule and body , as things , which we can neither preserve from ignorance , nor rebellion , from sinne and fearefull accidents , &c. and lay them over in his hand to bee preserved to the last day , with expresse indenting for restitution ; we cannot but be sensible of such a work , and confident both of his taking us in keeping , and of his restoring of us in the last day : Arrhae perditae damnum pateretur . Chrysost. hom. 1. 2. Col. If God brought us not to the possession of the inheritance , he would suffer the losse of the earnest .

This then is the power of true happinesse , that maugre all the miseries of this life , it provideth a peaceable habitation to us . Christ reigneth in the midst of his enemies * * Psal. 110. 2. : and maketh all his owne to possesse happinesse in the mids of miseries . This is our heaven on earth , without which , it were better to dwell in hell , than in the world .

False religions know no settled dwelling , False religions teach no happinesse . but are ever restlesse : restlesse in intending , restlesse in working ; and most in their fruitlesse end . Vera religio est via ad faelicitatem . Aug. ver. Rel. 1. The Pagans doctrine in this point may be found in three of their sentences . The first was , that in any miserie they should returne to the beginnings of nature . Fessa laborat . Aug. Mor. Ecc , cap. 7. This telleth they acknowledge no miserie in nature , but like the declining of a common-wealth , Ad prima naturae redeundum . for which there was sufficient remedy in nature to returne to the beginnings , as politicks doe in reforming their republicks : Our first naturals , are our worst naturals : Prima naturae pessima naturae . wee are conceaved * * Psal. 51. 5. and borne in sinne , and except wee be borne againe * * Joh. 3. 3. wee cannot enter into the kingdome of God .

Their next sentence was : Debet homo sibi reconciliari . That a man should be carefull to bee reconciled to himselfe : They acknowledged a discord , but placed it wrong : They knew no other , but the discord betweene their will and the conscience : Of their minde and heart : Of their reason and passion : Of their contrary affections , And extreames of vice ; And most of their predominant sinne against all the rest . These vexed them sometimes with such anxietie , that it cut their life . But they knew nothing of the * * Rom. 7. 23. Combat betwixt the flesh and the spirit , nor of the offence of God , in breaking his Law : And therefore they neither knew peace with God , Naturae convenienter vivere . nor themselves .

Thirdly , they affirmed , that it was mans happinesse , to live agreeably to nature : This was nothing , but to loose the raines to their fleshly lusts , that they might sinne with greedinesse , they found the check of conscience mar the pleasure of their sin , and where they should have reduced their humour to reason , they threw reason to humour , and of a grave counsellour , they turned it into a base flatterer , to applaud their greatest villanies . So their pretended conveniencie with nature was not only a discord with grace , but with nature it selfe , and that dedolencie or senselesnesse , whereof the Apostle speaketh , * * Ephes. 4. 19. That they were past feeling .

Papists also prejudge themselves greatly of this dwelling , Papists will not reconcile with God . and that both in generall and particular . In generall : Their Church will not reconcile with God : When they were first challenged , they past two parts of their owne penance , contrition , and confession . For Hadrian . 6. professed his griefe for the abuses of the Church : And he confessed they began at Rome . He promised also reformation , ( the third part of their penance , ) but the world hath not seene it as yet : But contrary , that whorish Church in the councell of Trent hath damned divine truths with Anathems , and bound her selfe by oath to beleeve and maintaine their greatest heresies , and so hath sent word to God , that she will not returne to the husband of her youth . * * Jer. 3. 4. It is time for us to speake for reconciling with Rome , when Rome hath reconciled her selfe to God .

In the particular they cut off their reconciliation , They stay this peace . for Scripture placeth it in the * * Rom. 3. 25. bloud of Christ , but they take in the merits and satisfactions of men and Angels , which rather separateth , than reconcileth them to God . And this habitation , or rest of securitie , they know not , but chuse rather to dwell in the doubtings of their owne heart , than with God , in the assurance of his protection . Albeit they confesse that it is a a Tutissimum tamen est , &c. Bellar. surest to put all their trust in the mercie of God , and merit of Christ , and that because of the uncertaintie of their owne merit , and perill of vaine glorie ; yet they will forsake that , that is most sure , and be tossed in their owne uncertainties , God raised up in the Councell of Trent one to plead openly for this truth , who affirmed , b b Hoc est sincerae pietatis — si homo ab inani propriae dignitatis confidentia abhorrens , omnino à Dei misericordia pendeat — nec unquam patiatur ex animo suo persu fionem illam excuti , &c. Ant. Marin . Concil. Trident. We should dwell in God . That this is sincere pietie , yea the ground of absolute obedience , if a man , abhorring from all vaine confidence of his owne worthinesse , depend wholly on the mercie of God , — And if he be perswaded that God is with him , as a mercifull Father , — and never suffer that perswasion to be shaken out of his minde .

Our dutie then is , to seeke this habitation in God , what ever be our lot in the world ; for c c Nihil potest quietare voluntatem hominis nisi solus Deus . Th●m . 1. 2ae . 8. 12. 4. 3. nothing can quiet the will of man but God . He hath prepared us * * Joh. 14. 2. Aug. de Ord. 1. Mansions : and to assure us thereof , hath promised to make us his mansions . If he dwell in us , assuredly wee dwell in him . One made frequent meditation in the night , a token of this dwelling , but Christ giveth us a surer : If any man love mee , * * Joh. 14. 23. and keepe my Commandements , the Father and I will come and dwell with him . It is not his shadow will content us , nor his wings , nor his bosome , but his heart , where all our happinesse was bred : Wee will not be content with the dove , to be taken in the arke * * Gen. 8. 9. August . Tract. 76. , except he take us in the affection that bred the covenant : Our superficiall thoughts of his love suffer not our hearts to warme in it ; it is neither the garment nor the skirt , but the heart that was pierced for us , that we should touch . When God made the world , he stayed not till he came to man , and then came the sabbath , after which no day is numbred , Genes. 2. 2. to tell that man is for eternitie . This dwelling in God is our spirituall sabbathizing , the type of the eternall : wee prescribe no measure to God , but thirst the fulnesse ; but with the casting in of the bucket of our desires , let us cast in our heart also in the fountaine . The outbreaking of the fountaine is according to our straitnesse , and not according to the fulnesse it selfe . God hath made us to himselfe , and our heart is restlesse , till it rest on him : For if wee shall go through the world , wee shall not finde a sure place to our soule but in him : Things naturall are carried to their place by their weight : a a Fecisti nos ad te , & inquietum est cor nostrum donec requiescat in te . Confess. 1. 1. And the weight of our soule , is our love b b Pondus meum , amor meus . Confess. 13. 9. : Thereby we are carried whithersoever we go . And by the grace of God it is kindled in us , and carrieth us upward . This is our rest and life , that cannot be troubled : For who so entereth in God , entreth in his masters joy , c c Et habebit se optimè in optimo . Conf. 2. 10. and shall be most happy in him , who is most happy . Therefore O the vertue of our soule ; enter in her , and fit her to thy selfe , that thou mayest possesse her . d d Da mihi qui huc pervenerit & fateor quiescentem . Bern. Can. 52. He who is come to this , is in his rest , and may justly say : Returne my soule to thy rest . Psal. 116. 7.

SECTION V. Of the place .

In the house of the Lord . Gods house is the schoole of happinesse .

WE have heard of the happie mans habitation . Churches the Lords houses . Followeth the place , and it is Gods house . Not that he needeth a house , who is All , and filleth all , for the heaven is his throne , * * Esay 66. 1. and the earth is his footstoole , what house can we build unto him ? But he hath chosen Churches for his houses , that therein hee may deale with us in the matter of happinesse , and they are so called from his presence and delight . His presence , because as his providence is manifest every where in ruling the World in temporall things , he would also have some houses set apart for happinesse , and eternall salvation : So that albeit he be in every house , yet that his being in them may be called an absence , comparatively to his presence in the Church . His delight also is great in Churches : * * Psal. 232. 14. This is my rest , here I delight to dwell . And to make it prove his house , he decoreth it with greater beautie than all the houses in the world : which made David to choose the house of the Lord , though he had stately and royall palaces to dwell in , as we shal heare ( God willing ) hereafter ; for this cause one calleth him , Aug. tract. 3. an aspiring Lover of life eternall , who sought that one thing to dwell in the house of God . There are also other considerations of the Church mysticall , and individuall . Mysticall , is the Church of the Elect , to whom he imparteth this happinesse : Individuall , to speak so , is every elect person , a lively member of the Church of the Elect , because they are the Temples of the holy Spirit .

Hereof three things arise : First , Gods great mercie , who notwithstanding our grievous sinnes , They are tokens of Gods mercy to man . hath erected his houses every where in the world for our happinesse . Man could not ascend to God , therefore God came down to man , to deale with him openly in the matter of happinesse . When wee were cast out of Paradise , Sathan thought we should never be taken in favour againe , but now he hath appointed millions of houses for reconciliation . And he hath appointed his houses eminently for Sathans more eminent confusion . So Porphyre confessed it as from Apollo , Idque maxime in templis , quia Deus hos ibi ludibrio exponit . Aug. Civit . 19. 23. & 22. 3. that the divels abhorred the chief God , and that most in Churches , because there hee exposed them to mockerie . For his house is his trysting place , wherein we deale with him about happinesse : It is also as a richly furnished shop , offered to those that have no money * * Isay 55. 1. . It is like unto these wine-cellars * * Cant. 2. 4. , whereunto Christ taketh his spouse to fill her with spirituall consolations .

Lastly , it is his open Schoole , Churches are schooles for happinesse . wherein the doctrine of happinesse is plainly taught . He saw mankinde lye flat on the earth ; and though the Grecians seemed to lift mens minds to heavenly things , yet they erred worse than the former , in so far as errour is worse than simple ignorance , and made people erre by authority , who before erred only in simplicitie : for among them all , there was neither truth nor concord . For this cause , sometimes Gods house is put for Christ , as he is opposed to the Philosophers , Aug. Confess. 7. 18. & 20. because in him only is happines to be found . Therefore God pitying man , opened his schooles of the Church in the doctrine of happinesse : and there is more of it in this one sentence , This is life eternall * * Joh. 17. 3. to know thee to be the only God , and whom thou hast sent Iesus Christ ; than in all the writs of Philosophers from the beginning . And God doth this in the sight of the World , because his works are good , and seeke the light . Sathan stealeth away man in his works of darknesse ; but he will have them publickly returning to honour him , and shame Sathan .

Secondly , And the happinesse of a Nation . the happinesse of a Nation where God hath houses , a a Psal. 50. 2. Sion the perfection of beautie . And more , b b Psal. 48. 2. Sion the joy of the whole earth , and the Citie of the great King . Many count his house a burden , and wrangle miserably in the provision of pastors , like the Gadarens , c c Luk. 8. 37. who thrust Christ away for their swine : or like the Polonians , who having embraced Christianitie , and finding the maintenance of it heavier than Paganisme , resolved to turne to Paganism again . However , it bideth sure , that Gods presence in a Land is their happinesse and glorie . The world thinketh , that Monarchies are the glorie of a nation , but God gave more to the Jewes in the Temple and Synagogues , than to the Assyrians , Persians , Grecians , Romans in their flourishing Monarchies . He giveth to other nations without the Church , great naturall and politick gifts , but they are nothing to the sanctuarie . Albeit they excell the Sain●s in these common gifts , yet the spirituall gifts are infinitely better . For as the waxing power is stronger in plants than in beasts . because in them it is eminent , but in the other subject to the sensitive power : and in beasts the sensitive power is stronger than in man , in whom it is subject to reason ; so among men , they who have nothing but Nature , it is eminent in them , as in the own sphere . Without the Church many have excelled in common gifts for mankinds civill perfection , and because they had no other purpose to exercise their spirit . But the Saints are taken up in things supernaturall , and so are weaker in the naturall . And this is a fruit of Gods dwelling among them , when their soules runne out on things supernaturall , rather than naturall .

Thirdly , our duty in two things : First , that wee frequent the house of God in reverence : Churches are to be frequented for happinesse . for God is there in a singular maner , and our salvation and happinesse is proponed there . Therefore since he keepeth both time and place of trysting , let us not be so ingrate as not to meet with him . Many in opinion of greater spirituall profit in private , abstain from temples : but let them remember , that David was a Prophet , and laden with revelations : yet in the statute times of worship , hee chose to bee in the Sanctuarie rather than in private . For albeit God bid us worship him privately , lest we be found hypocrites ; yet he wil have us honour the publike meetings , because larger grace descendeth from God , and more groans ascend to him . Moreover , when we come to the sanctuarie , let us remember , that we are come to get happinesse , which is proponed there . For , to passe by humanitie and ph●losophie ( which treat not of happinesse ) and come to the schooles of divinitie , Happinesse is not there so clearly proponed as in Churches . For there truth is almost lost by jangling : Happinesse is rather obscured than cleared , new questions augmented , and all more for the glorie of the disputer , than edification of the hearer , but nothing of heart or conscience . But in the Churches , happines is clearly proponed . Aug. Tract. 28. fol. 177. 1 , 2. Here a man shall bee convinced of his own miserie , he shall heare many are blessed whom the world count miserable for their crosses , and that many are miserable , whom they count happie for their prosperitie . And that the best have need to look to the deceit of their heart , that they steale not Gods glorie , ascribing his gifts to them . Churches are types of heaven , Factus sum ad coelum . Aug. Tom. 9. fol. 27. ●ol. 1. and of these two great places , God hath set the earth under our feet , and the heaven above our head ; and given our bodie a straight stature , Prosper . 4. 6. 8. to tell we should tread on the earth , and aspire to heaven .

Next , We should be the temples of the holy Spirit . that we try if we be the Temples of the holy Spirit : if we have the altar of a cleane heart , daily warmed with fire from above : The daily offering of Repentance : Bernard . 632. The shining Candlestick of a pure conscience : The Shew-bread of sinceritie and truth , in obedience : The altar of Incense , to praise God for his blessings we receive daily . God sought not sacrifices under the Law for themselves , but for the thing signified : They represented Christ to us , and that wee should sacrifice our selves upon that great altar . If we be so , that unction * * 1 Joh. 2. 27. dwelleth in us , he will reveale to us the chiefe good , and apply our hearts to the love of it , that we may enjoy it : Hee maketh us also conscious and sensible of this work , for he is an unction teaching , and a seale confirming our union with the chiefe good . This is a great happinesse , when the temples of the holy Ghost , and living members of Jesus Christ , come to the house of God , to seeke true happinesse , and obtaine it . Deus & home vicissim se habitant . Aug. Tom. 9. fol. 109. Here is also a mutuall dwelling , when God & man dwelleth mutually in other . He prepareth us Mansions , when he prepareth us for these mansions : His house is the godly , and then the place is prepared , when we live by Faith ; Mansionibus parando mansores . by beleaving wee desire him , that by our desire we may have him . The desire of our love to him , Aug. Johan. 14. is the preparing of our Mansion . So Lord prepare what thou preparest ! thou preparest us to thee , and thee to us , because thou makest a place in us to thee , and thee to us , for thou hast said * * Joh. 15. 4. Abide in me , and I will abide in you .

SECT. VI. The Time of learning Happinesse .

All the dayes of my life .

FOlloweth the Time , Churches frequently should be haunted . which is not a Day , nor a yeare , but all the Time of our life . This may seem too much : for neither God in the fourth Commandment craveth it , neither his royall affaires could permit it : But this must bee exponed by the Prophets desire , flowing from his delight in the house of God , which was so great , that gladly he would have spent all his life in it . And this desire is acceptable to God : for , as the wicked are punished eternally albeit they sinne but temporally , Peccant in suo aeterno . Greg. because they sinne in their eternall , and because they never repent , nor change , nor diminish their desire nor delight of sinning : Yea if they lived eternally here , they would sinne eternally : So God respecteth the holy desires of the faithfull , for albeit they cannot bide continually in the temple , neither be ever exercised in holy things , yet God accepteth their desire so , as though they remained in the Temple .

Hereof we may gather the Saints Kalendar . The godly mans Kalendar . We number times from the course of the Sunne , and thereby measure naturall and civill actions . But the godly reckon their Kalendar from the Sun of righteousnesse his aspect , and influence : this reckoning is for the new man , for he hath his spirituall being in Christ . * * Phil. 3. 9. That I may be found in him . And his spirituall life ; * * Gal. 2. 20. Henceforth I live not , but Christ liveth in me , and the life that I live , I live by the faith of the sonne of God ; so he hath his Sunne that measureth his time and seasons . For , the Lord * * Psal. 84. 11. is a Sunne and Shield . Yea , hee counteth these daies shorter than they are , and no time runneth to him so swiftly , as the time of Gods worship ; for he is so affected with the sweetnesse of God , that hee is grieved that such sweet time doth so soone end . The Sabbath is both the sweetest and shortest day to him , so among hours is the houre of divine service ; but the profane count that a long time , Gods house is a prison to them , and his worship a torture .

This cleareth the contrary disposition of the godly and the wicked ; The wicked wearie of Churches . while they are in that same Church , in that same work of Gods worship , in that same houre . The godly rejoyce as in their own element worshipping God , and enjoying his presence * * Senec. . Some mocked the Jews for keeping the Sabbath , calling it a loss of the seventh part of their time : But it was their best spent time , & sanctified all their other daies . Then their new man dealeth freely with God , and all the gifts of the spirit poure themselves out on him . Then they feele the beginnings of life eternall , which maketh the time seeme shorter than it is indeed . For the more wee enjoy a desired good , the more time we crave for that enjoying ; so that a long time seemeth short . And againe , when an hatefull ill sticketh to us , a short time seemeth long ; hours are as dayes , dayes as moneths , and moneths as years . Hereof commeth the wearinesse of the profane , for the shortest houre of worship tormenteth them : Their fleshly passions are bound in stocks , they know not God , and the signes of his presence are terrible to them . And yet these same men count whole daies but short for their drunkennesse in tavernes ; and in brothels they joyne nights to daies , and daies to nights , as though all time were too short to measure out their vanitie . But this will bee the end of all , when at death wee looke backe to our time , wee shall have most comfort of these dayes wee have spent in the Sanctuarie , in seeking happinesse , and shall put these chiefly in our Almanack : for one day in thy house * * Psal. 84. 10. is better than a thousand elsewhere .

SECT. VII . The marrow of true happinesse .

That I may see the beautie of the Lord .

THis is the end why hee desireth to dwell in the Sanctuarie , and that is two-fold , in the fruition of Gods goodnesse , and continuance in that fruition ; wherein consisteth the happinesse he desireth . This fruition is to behold the beauty of the Lord : wherein are two things , the beautie it selfe , and beholding . For the knowledge of this beautie , we shall first remove two false Glosses , and then follow the truth .

The first is of some Papists , The beautie of the Sanctuarie is not in building . who place this beautie in the stately and costly building of their Temple . Herein they follow the Jewes , devoted to the externall showes , their religion is all for them ; and seeing they cannot fill the hearts of people with the power of doctrine , they will fill their eyes with stately buildings , Concilium Cardinalium . and pompous ceremonies . So their Cardinals advised Paul 3. that in the decay of their authoritie they would make the world admire them , by building and busking stately temples . The statelinesse of the temple of Jerusalem was extraordinary , both because it was in the time of a carnall service , and a type of the Church under Christ , the beautie whereof was not in gold and silver ( as Malachie expresseth ) but in that the desire * * Hag. 2. 7. of all nations came therein . But some faile on the other extreme , and have no more care to the houses of God , than to common houses ; yea , it may be seene , that many barns and stables are more stately in the Parish , than Gods house . This argueth a brutish mis-regard of God , and of his worship , which is justly fruitlesse in them . Churches ought indeed to bee comely , as houses set apart to God . But that necessarie comelinesse is not this beautie of the Lord , Putchritudo domus non est in marmore . Jerom. that wee require , the beautie of houses is not in marble .

The second is worse , and placeth this beautie in Images : Neither in imagerie . So the Fathers of the second Nicene Councell ( such a Councel , & such Fathers ) thought them the beautie of the Sanctuarie . But the Scripture calleth images abominations , and the shame of the Sanctuarie : And when the Jewes brought the Idols of Israel , * * Ezech. 8. 14. and Thammuz , or Osiris the God of Egypt , in their temple . God departed from them . When the Pagans charged the Christians of the first ages , that their Oratories had no images ; Origen , and other Apologists , tooke with the challenge , and gave the reason , that God whom they worshipped , was invisible and infinite , and therefore , neither could nor would be represented by images . From the Apostles time till images were brought in the Church , there was a sufficient body of doctrine , though with some declination , but after that , the Cleargy turned more blockish and ignorant than images . Let them be called the bookes of the Laicks , but such as turne the Laicks in stockes and stones , because they are the teachers of lies and vanities * * Habac. 2. 18. , for they leave their mindes in as base estimation of the thing they represent , Jer. 10. 8. as of themselves .

The beautie of the Lord in the Sanctuarie , 1. The prime beautie is God himselfe . is to be taken first , of God himselfe , and then of his worke with his people . God is the beautie of beauties , and all these things , which we call beautifull , excellent , glorious , perfect , &c. in the creatures are but names and shadowes of the truth of these things that are in him . He alone is being without beginning , and giveth being to all , and sustaineth them in that being : He is life it selfe without inliving , and yet quickening and inliving all : What ever wee consider to be excellent , as wisedome , puritie , goodnesse , power , &c. are all in him primely , perfectly , and unitely , howsoever to our mindes and experience , they be diverse : He is great without quantitie , good without qualitie ▪ Every where , but included in no place , without localitie , and yet excluded no place . A fountaine without a veine , but running out in a continuall source ; communicating substance , life , induements , of both to all creatures , in such plenty , as proveth his riches ; and in such diversitie , to make up the beautie of the creature , that hee the Authour thereof may be seene most bountifull : How beautifull is that Unitie in Trinity , and Trinity in Unity ! The Father begetting , the Sonne begotten , and the holy Spirit proceeding from both ; the Father the beginning , working all in the Sonne , and that by the holy Spirit : a mysterie to be adored , but not searched ; beleeved by faith , but not discussed by reason .

Herein Christ Jesus the fairest among men , Gods beautie is seene in Christ . is to be considered ; in whom the Church taketh boldnesse to seeke her happinesse with God : he is that eternall Sonne , of the eternall Father , Joh. 1. 14. and came downe full of grace and truth to save us : As God he is equall with the Father and the Spirit ; As man he is most beautifull of all creatures . Coloss. 2. 9. In him dwelleth all fulnesse , even the fulnesse of the Godhead bodily : and because of the personall union , his humane nature exalted above all principalities and powers , is adored by them . Bern. Cant. 22. He is most beautifull , because of wisedome in preaching : righteousnesse in remission of sinnes : Sanctification in conversing with sinners : Heb. 4. 16. Redemption in suffering for sinners . And because through him only we take boldnesse to approch to God : for who durst commit himselfe to so great a Majestie without his mediation ? Cum de Christo loquimur deficimus non sufficimus . Aug. Ioh. tract. 3. But while we speake of him we faile ; and suffice not . But most of all he is the beautie of beauties , if wee consider him in his passion : For though the world contemne him in that state , yet he is our delight , because he suffered these things for us . This then is the first thing that we should doe , when wee enter into the Sanctuarie , to take up with the light of a purified minde this glorious God , as the prime beautie of the Sanctuarie , and the only object of our religious worship , wherein true Christians excell all other people , who worship not this true God .

Religious worship in the Sanctuarie , Of religious worship . is the greatest worke we act in this life , because we seeke happinesse in the union with that we worship ; For therein three things go together : First our highest estimation of it , as chiefe good in it selfe , and so communicative of that goodnesse to our happinesse . Next our highest affection , loving it above all : And these are the two maine parts of inward worship . The third is a religious reverence , arising of them , manifesting it selfe in the acts of outward worship , to pray to him , and praise him . According to the object wee worship , so is our fruit : For if wee worship the true God alone , then wee come to happinesse , both because our estimation , affection , and reverence are right placed . And more , because thereby he communicateth himselfe to us , even to our conformitie with him : for our due estimation of him is our excellencie , that maketh * * Philip. 3. 8. us misprise all things beside , and seeke him alone . Our due affection to him , is our union with him , and a partaking of his divine nature ; in that we loath all things beside , and adhere to him as our only happinesse . Thirdly , our religious reverence holdeth him ever in our eye , as the paterne , to the which wee conforme our selves . So thereby undoubtedly wee attaine true happinesse : But if wee worship any thing beside , we make our selves more and more miserable ; Though wee should worship Angels and Martyrs , neither can they communicate goodnesse to make us happy ; and their worship is impious , and idolatrous , and separateth us from God .

The pretended cause , why Julian forbad Christians children the use of secular learning , Socrates lib. 3. c. 10. was , lest they being armed therewith , might more dextrously refute the Pagans : But the secret cause was , lest by reading the fables and histories of the Gods , they should finde just matter of mocking and insulting over them ; Aug. Civit. 7. 34. As the old Senat burnt Numaes books , because they expressed the secrets of their religion . For their owne histories maketh them the worst men of their time , yea monsters rather than men , and yet after their death , the world seeking a colour to their owne wickednesse , made them gods ; And the devils ( the promoters of their worship , for their owne behoofe ) made the world thinke that adulterie , murther , drunkennesse , and such were good service to them . If Iupiter , Mars , Apollo , Bacchus , were now living , as they were at their best in their life time , they would be abhorred as pests , and cast out of the common-wealth . This then is our happinesse , that wee worship that God alone who made the heaven and the earth ; and finding him , that all the parts of religious worship begin in him , continue , and abide in him .

Secondly , 2. This beautie is in Gods worke . the beautie of God in the Sanctuarie is in his working with his people for happinesse ; which wee consider in three : First , as it proceedeth from him . Secondly , the worke of his grace in the people meeting him . Thirdly , the worke of pastours betwixt both . Gods worke toward his people , goeth in foure : First , his offering of happinesse . Secondly , his exacting of service . Thirdly , his conferring , or giving the grace , that he offereth to them . Fourthly , his accepting of his worke in them , as if it were theirs only .

The first is his offer of salvation and happinesse : 1. His offering of happinesse . At the first it is thought , that wee come to offer to him , but indeed he bringeth us to his house to offer to us : Here a great change ; God whome wee have made our enemie , is our best friend : Our Iudge , who may plague us for our sinne , turneth our repledger , by his mercy rescuing us from Justice . Our Creditour turneth our Pardoner ; and while hee might powre out all his wrath upon us , he is to reconcile us to him : And under this name our reconciliation goeth , because he worketh the worke , whereof wee are at first both ignorant and uncapable : So in Scripture every where he calleth on us : a a Isai. 1. 18. Come let us count together . b b Mat. 11. 28. Come to mee yee that are wearie , and laden , and I will ease you .

Next in the Sanctuarie he exacteth service of us , 2. Exacting of our service . and that for our owne good only ; that seeing he is applying to us his happinesse purchased by his Son , he craved of us preparations and dispositions to receive it . So he craveth that wee lay up his word in our heart ; That wee repent our sinne unfainedly ; that we beleeve in him ; that wee love him with all our heart , and all our soule , and that we honour him in keeping his Commandements : for even while he promiseth to ease us of our owne yoake , he biddeth us take his yoake upon us ; That we pray to him for blessings wee have need of , and that wee praise him for every blessing we receive . Nihil enim Deus jubet quod sibi profit , sed illi cui jubet . Aug. Ep. 5. For God commandeth no man any thing for his owne profit , but for his profit whom he commandeth : And all the businesse of our sacrifice under the Gospell is not for him , but for our more profitable exercise in piety .

Thirdly , 3. He giveth what he offereth . he conferreth upon us , and giveth the things that he both offereth and exacteth ; so hee worketh faith in us , opening our hearts , as hee did * * Act. 16. 14. the heart of Lydia : and while he biddeth us , Come to his Sonne , he draweth us to him , both by alluring us with his excellencie , and bowing of our wils to him : He craveth of us , that we understand his word , and giveth us hearts to understand it , when * * Deuter. 30. 6. he circumciseth our eare and heart , * * Jer. 31. 33. and writeth his Law therein . As he commandeth , that we love him with all our heart ; so he sheddeth abroad his love in our heart , making all our heart powre it selfe out on him . As he craveth obedience of us , so he giveth the spirit of obedience , * * Jer. 32. 40. putting his feare in our heart , and causing us to walke in his Law . His craving or exacting is not Legall , but Evangelick ; for the legall is , Doe , and thou shalt live ; and yet gave no helpe to doe the thing that was commanded ; but the Evangelick exacting giveth us power to doe the thing that it commandeth , giving us to know , to will , and to doe . And their obedience differeth as well as the exaction ; for the legall obedience was to righteousnesse and salvation , ( if they could attaine it , ) but the Evangelick obedience is for gratitude and thankfulnesse to God , for that happinesse , which hee hath both purchased , and applies to them freely .

Fourthly , 4. Accepteth our service . as a gracious Acceptor , of that wee are able to doe by his grace ; which goeth in two : First , though it be his , he counteth it ours ; for wee are not able of our * * 2. Cor. 3. 5. selves , as of our selves to thinke any good , but all our sufficiencie is of him . He giveth us the habite of faith , of repentance , and bringeth their acts out of them . And though formally , beleeving , repenting , &c. be our worke , because our wils , moved by grace , doe move themselves , and so specifieth the acts of these habits , yet the power and furniture whereby wee beleeve is of God . Next , these spirituall acts being pure as they come of him , yet they have some blemish in them , because of our corruption : as water from a pure fountaine doeth taste of the brasen or myrie channell , through which it runneth ; For our very righteousnesse is as a filthy clout * * Isay 64. 6. : For woe to the life ( otherwise commendable ) if it be judged without mercie a a Et vae vitae , alioqui laudabili si remota misericordia judicetur . Aug. Confess . : Yet he winketh at these blemishes , and taketh our service as perfect . He taketh a weake faith , like a * * Luk. 17. 6. Graine of mustard-seed , as though it were a Cedar : Our will for deed ; Our purposes for performances ; Our very desires of grace for grace , and for a sufficient preparation to fill us with grace ; yea , and the desire of a desire is as welcome to him , as though it were a greater degree : We would not take so little of our neighbour , no not of our selves , as he taketh of us : yea , ofttimes we are most acceptable to him , when wee are least content with our selves .

The people a part of this beautie .

SEcondly , How people in themselves are this beautie . this beautie is in respect of the people ; and that either in themselves , or in their worke . In themselves they are the Lords choice and portion : They have a spirituall and inward beautie in the image of God by regeneration ; and their love to God maketh them beautifull . The love of no other beautifull thing can change us into it ; but the love of God maketh us beautifull like him : a a Diligendo pulchri efficimur — Ipsa charitas est animae pulchritudo . Aug. Ep. Iob. tract . 9. And in their worke . For by loving him , who is ever beautifull , we become beautifull ; and how much that love groweth in us , so much groweth that beautie , because that love is the beautie of the soule .

The people in their work are beautifull , when they flow to the Sanctuarie : * * Psal. 122. 1. I rejoyced when they said , Wee will go unto the house of the Lord : They are like the chickens gathered under the hens wings : in that dispensation of grace to be warmed with the heat of that same love of God , that hath elected them . It is like the Angels * * Joh. 5. 4. moving of the waters of that poole ; but with this difference , that there only one was healed ; but here all are healed who can by faith but touch the hem of his garment . Or it is rather like the spirit moving * * Gen. 1. 2. upon the waters in the creation : Because the holy Spirit , working mightily upon the hearts of the godly , produceth such motions and affections , as he thinketh good . And in a word , it is like innumerable empty vessels , set about an over-running fountaine ; so godly soules compassing God in the Sanctuarie , are sensible of their owne wants , and desirous of God his supply : And he in the riches of his grace , furnisheth to every one as they have need . In the Gospell sometimes a * * Matth. 8. 2. leper , craved to be cleansed : Sometimes a * * Marc. 10. 46. blind man , to receave his sight : Sometimes a deaf man , to get his hearing , &c. But in the sanctuarie all these are spiritually ; * * Marc. 7. 32. for therein some are blinde in ignorance ; some are lepers in naturall corruption ; others are deaf , and cannot heare God : Others are lame , and cannot walk in the wayes of God : yea and more , there is not one soule , who hath not all these spirituall diseases by nature , and Christ in his owne time healeth them by parts .

In this beautie , the diversitie of peoples disposition , Their diversity of disposition . and God his operation are to be considered : For as many men and women , as many severall dispositions , And Gods diverse working on it . and God answerably worketh on them all : His word is the extract of his infinit wisedome , so accommodat to man , that it both informeth his minde with light , and stampeth his heart with a divine power ; So it hath a varietie of that stamping , according to the disposition of the hearer : Some that are guilty of great sinnes , and yet senselesse , it will waken and pierce them , and make them cry , * * Act. ● . 37. Men and brethren what shall we doe ? Some againe are wounded with conscience of sinne , and feare of Gods wrath , but they shall heare : * * Ezech. 18. 21. At what time ever a sinner repenteth , I will pardon him , and the conscience of his faith beleeving in Christ , and repenting sinne , shall be followed with this sweet whispering of his spirit , * * Marc. 2. 7. Sonne be of good comfort , thy sinnes are forgiven thee . A contrite heart is a pleasant spectacle to God , when it is brayed in the mortar of conscience . Some againe borne downe with heavie affliction , and in feare that they be rejected of God , because they are daily afflicted ; their wearie hearts shall heare this word in due season , * * Apoc. 3. 19. That whom I love I chasten , and the only way to * * Luc. 9. 23. follow him , is to take up our crosse daily , and that affliction is our best lot , because it telleth us we are not bastards * * Heb. 12. 8. , but children , and that it is a part of our * * Rom. 8. 18. conformity with Christ here , and a pledge that we shall be like him in glorie .

Moreover that same variety will be found in one godly soule at one time ; Diversitie in one . for being in the hand of God , it is like soft waxe for the stamp , and as the points of doctrine go along is answerably moved , so that in one Sermon it will finde downe-cast and raising up , griefe and comfort , and be sensible of all these changes of operation . Modestie in uttering our disposition .

This * * Psal. 45. 13. beautie is inward , seene of God , and felt of them that have it ; yet so , that outwardly it will appeare : For there is such harmonie betweene the heart and face , as scarcely can any affection be in the heart , that appeareth not some way in the countenance ; which as it ought to be expressed with modestie , so should it be exponed of other in charitie . Sometimes the heart will be so moved when Gods hand toucheth it , that it cannot containe it selfe , but will breake forth into teares of sorrow and joy ; but prudence commandeth us to convoy these things in publick , as modestly as we can : Our chambers , or the fields , are more convenient places for the full uttering of these affections ; for there we may use gestures of body , speeches , &c. which we cannot before man : for even the most sincere affection any wayes uttered , will finde such uncharitable censure , as * * 1. Sam. 14. Hannahs teares found at the hand of Eli. Therefore in publicke , the expressions of our affections must be moderat ; our teares that would burst out , must be turned into groanes ; and these groanes must be suppressed , and turned into ejaculations ; and these brought to a soul-speech with God , admiring our vilenesse , and his goodnesse , that taketh such paines on us : Praising him where we finde his grace hath kept us in obedience , resolving , promising , and vowing better obedience in time to come : That is the joy of our heart , when as it can poure out it selfe wholly on God in spirituall affections . Affection hath the own voice , whereby it is known of God : Sometimes it requireth no other expression , but is content with sighs ; and these sighs will breake out , not only when we will , but also when we know not .

What more pleasant thing than to see Gods people taught of him : Gods teaching . All hearers are * * Joh. 6. 45. not taught of God , but only such as the unction teacheth . He speaketh to the renewed eare and heart a a Purus puris loquitur . , and the soft heart is only sensible of his working , and giveth him the Echo of his voice . When thou saidst , * * Psal. 27. 8. Seek ye my face , my heart answered , Thy face , Lord , will I seek . If he speak of sinne , it groaneth under guiltinesse , or praiseth him , if it be free . If hee speake of wrath , it trembleth , and prayeth for averting . If hee command , it prayeth for grace to obey . And as clean paper taketh the stamp of everie type , so the soft heart is stamped with all his word , * * Jer. 31. 33. this is the writing of the Law in our heart . The pen is his effectuall power ; the ink his unction ; the letters are Gods properties , stamped on the powers of our soule ; the words are infused habits ; the lines are the lineaments of his image in righteousnesse and holinesse . b b Et audivi sicut auditur in corde , nec erat unde dubitarem . Aug. Confess. 7. 10. This is to heare to our happinesse ▪ when we heare in our heart , and there remaineth no more doubting . But oft times we know not what Christ speaketh , because we feele not what he feeleth .

If any thinke this beauty to bee marred , Hypocrites and Atheists marre not this beauty . because therein possibly are Hypocrites and Atheists , &c. I answer , that as there is a beautie of the universe which is not destroyed , but decored by some naughtie things : Aug. de lib. arb. 3. 13. 14. 15. for ill vices argue a good nature wherin they are , & manifest good things to be better by their comparison . a a Quibusdam perfectis , quihusdam imperfectis , tota perfecta est . Aug. Gen. 2. cap. nlt. Ibid. 152. 154. By some things perfect , and some things imperfect , the universe is perfect . God seeth them as blots in the Sanctuarie , without prejudice of the godly , who are his delight .

How Pastors are this beautie .

THe beautie of the sanctuarie in respect of Pastors is , Pastors a part of this beauty . in their calling and work . Their calling is to stand betwixt God and man : They are Gods mouth to the people in doctrine , and the peoples mouth to him in prayer and praise . This is the onely calling that teacheth man true happinesse , that openeth the heaven , and leadeth him to it . All the body of the heavens is pure , yet the stars are most pure parts , receiving light from the sunne , and rendring it to the world : Mat. 5. 14. So are Pastors among men , the light of the world , starres receiving light from God , and rendring it to others : They are * * Job 33. 23. as one of a thousand , to declare to man the righteousnes of God ; and * * Isay 52. 7. their very feet are beautifull , because they bring good tidings to the world : God sendeth them not of indigence , but indulgence a a Non est indigentiae , sed indulgentiae . Bernard . , as a more fit way to teach man , than either by himselfe , or by Angels : for man can peaceably receive instruction of man , but the glorie of God , or of Angels , would overwhelme us . It is likewise mans triall , and the commendation of his Faith ; for if we were taught onely by God immediately , and not of man , there were no proofe of our obedience to Gods ordinance . Pastors then are a part of this beautie , when they stand between God , * * Psal. 22. 3. & 65. 2. Isay 62. 6. who heareth the prayer , and inhabiteth the praise of Israel , and are remembrancers to both .

The beautie in respect of their work , 2 In their work . is as the mouth of God to the people , and their mouth to him : They are Gods mouth in preaching , the beautie whereof standeth in the matter , & form , the diversitie , & efficacie . 1 The sound matter of their doctrine . The matter , that they preach * * 1 Cor. 2. 2. Christ crucified , and happines in him : That it be sound without error or heresie ; and divine , according to Scripture . Mans minde enquireth a reason of all humane verities ; but when it heareth divine veritie , it neither enquireth , nor examineth , but at the first resteth upon it with a divine faith . Therefore the Ancients in their sermons were exceeding sparing of humane testimonies , and contented them with Scripture , because they knew , to doe otherwise was to confound divine and humane faith in the hearer : As now the Papists , who have equalled traditions with Scriptures , have brought their people , that they know no difference betweene divine and humane truth , or betwixt divine and humane faith , respecting both . When any thing is spoken beside Scripture , the minde of the hearer will vage , Hieron . but when God speaketh , all doubting ceaseth .

The second beautie of their doctrine is in the form , 2 In the spirituall forme . that holy things be delivered holily . As every science hath the owne proper matter , so hath it the owne proper forme ; and Gods word which is holy hath the owne * * 2 Tim. 1. 13 paterne of wholesome words , wherein it should be delivered . If therefore we propone it as Oratours in the schoole , or Lawyers , wee spill the native beautie of the word . And this is it which the Apostle calleth , the * * 1 Cor. 2. 4. demonstration of spirit and power : which is not so much to be expounded of an exact forme of reasoning , as with a manifesting ▪ and kything of a spirituall power in doctrine . Doctrine commeth of foure speciall grounds : 1 Naturall quicknesse : 2. Art and learning : 3. Diligence in industrie , hearing , reading , collecting : and by grace in the inward teaching and inspiration of the Spirit . Now publick doctrine is a kything how many of these , or what of them are in us . For a judicious hearer can well discerne from which of these , one , or moe , or all , it floweth . And though we could rub the itching eare wonderfully , with the first , or the second , or the third , or all three of them together , yet if the fourth be lacking , it is not the Apostles demonstration of the spirit and power , but of nature and industrie . This commeth of the concurrence of the spirit , who is first effectuall in them by sanctification , and then effectuall by them in a heavenly doctrine in the hearts of people . * * Psal. 132. 19 Then his Priests are clothed with salvation , and his Saints shout for joy .

Thirdly , the beautie of Pastors doctrine is in the diversitie of their gifts : Gods house hath people of all complexions , and his word hath a sufficiencie to every mans condition . So wife Pastors propone it as * * 1. Cor. 3. 2. milk for the weaker , and as strong food for the perfect : For they studie not to their owne vain honour and praise , but to the profit of their hearers .. a a Non enim honoribus suis vanis consulunt , sed utilitati auditorum . Aug. Ver. rel. 28. God is not like Isaac * * Gen. 27. 38. that hath but one blessing , but out of his fulnesse , to some hee giveth the * * 1 Cor. 12. 28 gift of knowledge , to some the gift of * * Ephes. 4. 02. wisedome ; he hath given some to be Apostles , some Pastors , some Doctors , &c. and all to the edifying of the Church : but these two are most eminent and ordinarie gifts , Knowledge and Wisedome . The first is doctrinall knowledge , preserving the puritie of doctrine in the Church ▪ The other is pastorall wisedome , dividing the bread of life aright , and applying it to the hearts of people ; which Saint Austine preferreth to the other , as farre as the Sunne is above the moone .

This commeth not only by ordinarie teaching of men , Affliction schooleth Pastors . and that measure of Instruction which the spirit giveth to every one , but likewise by exercise of the crosse and experience . For God schooleth some Pastors greatly in affliction , and that not only for their personall sinnes ; ( which they have as great as any ) but also to make them fitter instruments to instruct and comfort others . For this cause Luther said , That a Theologue of affliction was a Theologue of light : and though it be no part of our Church trials of intrant Pastors , yet the consideration were profitable . * * 2 Cor. 1. 6. For whether we be afflicted , it is for you , &c. For when , beside all humane means without , or labour within , they are taught of God to know the vilenesse of their own sinne , the deceit of their owne heart , the weight of Gods wrath for both , the terrours of an accusing conscience in all three , the horrours of spirituall desertion , the desolation and widowhood of the soule in such a case , &c. And on the other part , the freenesse of Gods mercie pardoning sinne , the sweetnesse of the peace of conscience under that assurance , and joyes of the holy Ghost , the sense of Gods favour shed abroad in our hearts * * Psal. 63. 3. better than life , and the complete happinesse of the soule , under sense of the presence of a reconciled God . With this furniture they are made the more sufficient in those practick points ( wherein the life of Christiaanitie standeth ) to speake as men , who have learned by exercise and experience .

This experience bringeth three things : Pastors should communicate their experience . First , a sort of obligement to communicate it according to our calling . Secondly , a lively speech . Thirdly , authoritie in both . Obligement , because wee get not experience for our own private use , but to make others better thereby . * * Psal. 34. 11. Come children , I will teach you the feare of the Lord : * * Psal. 66. 16. And , Come , I will tell you what God hath done to my soule . Let men * * Psal. 107. 8. confesse before men the goodnesse of the Lord : And he glorieth in it , that he * * Psal. 40. 10. hid not Gods goodnesse from the great congregation . Such communication of experienced men is profitable , for thereby people come easily to the knowledge of that which otherwise they could not learn without great exercise a a Ab expertis pastoribus discit populus facilè , quod ipsi periculosè experiri volunt . Aug. Epist. 5. . And among other causes why God afflicteth Pastors grievously , this is one , both to furnish them with a body of experimentall doctrine , and to bring the people easily to it by their communication .

Next , 2 Their speech powerfull . it furnisheth them with a powerfull speech . Our language is the daughter of our reason , and our stile floweth from our complexion , education , and gift : and the gift is laboured by experience . The spirit createth the species in us , the species give the notion , the notion gives the stile to expresse it self b b Aug. de Magistro . . Every science hath the own matter and termes ; so hath Divinitie . The spirit , who giveth the matter , giveth also the stile of language , and the * * Col. 4. 3. doore of utterance , comparing things * * 1 Cor. 2. 13. spirituall with spirituall ; and fitly to expresse divine matters in a divine stile , is his gift . If we conceive things only by the minde , we may speake properly , but not affectuously , nor effectually : But if we take them in our affection , our stile will be emphatick . No purpose hath need to be more pertinently expressed than happinesse ; if it be coldly and warshly proponed , it wakeneth not the affection : But if they speak who have found the sweetnesse of it , their words are vive lineaments , both of their affection , and the thing that hath affected them ; so that the common saying is true , As is the knowledge , so is the expression . Qualis cognitio , talis expressio .

The Apostle condemneth humane eloquence , and not divine ; and there is none comparable to Isay in eloquence ; and the Scripture hath the own pithie phrase , without the flowers of humane oratorie . Mens words testifie their gift , and the measure of Gods working in them . Nazianzens emphatick words are sentences , and therefore is called the Theologue . Augustine in many places hath a pathetick stile ; and Bernards stile is full of affection and sense : and Calvin among the late Divines , like another Nazianzen , expresseth his deep conceptions in a pithie stile . This is not only the * * Isay 19. 18. language of Canaan , but also the masculous * * Judg. 12. 6. Schiboleth : their words have weight , and are as * * Eccles. 12. 11 goads piercing the hearts of the hearers , and fastening them to God in the Sanctuarie . This is the tongue of the learned * * Isay 50. 4. ( not of man , but of God ) to speake a word in due season .

Thirdly , 3 Pastors authoritie . experience maketh them speak with authoritie . * * Mat. 7. 29. Christ spake with authoritie , and not as the Scribes . For the Scribes spake warshly , as men doing some other businesse ; or as Boyes in the schoole , rehearsing other mens inventions . But a faithfull Pastor speaketh with authoritie . And that commeth of Conscience and Confidence : Conscience of their calling from God ; of some competent furniture for the worke , and of his presence with them in doing the worke . Confidence of the warrant of their word from Scripture , and from experience that they finde the power of it in their souls in private : * * Psal. 116. 10 We beleeve , and therefore we speak . This maketh them speak affectuously , uttering their very heart in their speech . Their heart is in their words , which go out with the weight of affection : They are moved themselves with that they say , when they feele the power of it renewed in them in publicke , which they felt in secret . But when a purpose ( though both sound and divine ) is rehearsed either from reading , hearing , or superficiall thinking , there is not such union of the heart with the tongue , or the word with the affection ; and so oft times as little union betwixt the word spoken , and the heart of the hearer . If any man would move his hearer , he must be moved himselfe ; otherwise , how can they think that hee beleeveth the thing he speaketh . Preachers are lights , and fires : they must have light and heat , if they would warme and lighten others : So then this experience of Gods working , is his speech to their heart ; and when he maketh them expresse it powerfully , they speak to the hearts of the hearers . When they speake to hearers that have experience , they are heard earnestly , but others judge of them according to their own disposition * * Puto hoc ipsum vestra vobis experientia intus respondet , quod ego foris loquor . Bernard . Can. 21. Da sitientem & scit quid dico . Aug. tract. 26. . This made the Ancients in their sermons to cry out , Give me one that thirsteth , and he knoweth what I say , &c. Want of experience maketh uncharitable carping .

Fourthly , 4 Divine assistance of Pastors . the divine assistance is the beautie of their worke : * * Exod. 4. 12. I shall be with thy mouth . If we consider only how so fraile men , in so eminent a place , in the hearing possibly of some thousands , can deduce heavenly matters without kything infirmitie , speaking to God and man in such sort , as the judicious hearer doeth confesse . * * 1. Cor. 14. 25. That God speaketh in them . For God hath chosen the most part of Preachers of the meanest sort of people , who possibly in common purposes can speake but little : But so soone as they stand up in the chaire of truth , they are overshadowed with a wonderfull presence of God , that maketh them speake with authoritie . But his assisting them to worke the worke of the Gospell , is far more , when they * * 1. Cor. 3. are workers with him , to beget children to God , to turne souls * * Act. 26. 18. to him , to cast down in the conscience of sinne , and raise up in the confidence of mercie : And though the fruit of the worke dependeth not on them , for God hath put these treasures in earthen vessels , * * 2. Cor. 4. 7. that the excellencie of the power may be seene to be of God , and not of man : Yet it is their glorie and happinesse , to be Gods instruments in bringing others to happinesse . They have his assistance first , because of their calling ; for God is never lacking to his owne ordinance : Next , because of their gifts , which are a greater token of his presence , than their simple calling : Thirdly , and most by sanctification , when they sanctifie their persons and gifts for the worke , and remove all things from them , that may either offend God or his people ; and this is it , that disposeth them for the manifestation of spirit and power . The Sacraments are a part of this beautie .

The ministration of Sacraments , is a part of this beautie : The first giveth us the life of God , the second nourisheth that life in us : The first meeteth us with provision at our entrie in the valley of teares : The second strengtheneth us for temptations in it . Baptisme is our first Sacrament , 1. Of Baptisme . and scarcely are we borne naturally , when we are borne againe spiritually : Gods grace prevening our wit , our will , and our worth , and sealing us before wee be sensible . It is a prevening of sathans malice , to marke us with the seale of the covenant , ere he can abuse us to any actuall sinne . Therein great workes are acted with little shew ; the death , buriall , and resurrection of Christ , is there represented : Our Iustification , death , buriall , and resurrection with him , are there acted . Therein the sonnes of Adam are made the sonnes of God : The children of wrath are made heires of the kingdome of heaven . What grace from eternall ordained us , prevening grace as a midwife bringeth out . By our first birth we increase the number of mankinde : By our second birth wee increase the Church . The grace of election griped us in eternitie ; the grace of Baptisme gripeth us in time , by the beginnings , and the grace of effectuall calling , pulleth us fully to God . As elect children receive the seeds of grace in Baptisme , so in time they break out fully in them . In our election , though wee were in God , yet we were neither in our selves , nor sensible of that his choising grip : In our Baptisme we are in our selves , but not sensible of his working . In our calling both wee are , and are sensible of the worke of his grace in us .

The Sacrament of the Lords supper is another part of this beautie : 2. Of the Lords supper . He gave us life in Baptisme , and feedeth it conveniently in the Supper , as a life for eternitie . He is both our life and the food of it : Neither can that life live without him , neither can any thing beside him nourish it . It is a precious food , and dearely prepared . He prepared it on the crosse , when he suffered the punishment for our sinnes , and giveth it to us in that Sacrament , as that Manna that tasteth to every man , according to his desire . He is with these mysteries , both sacramentally and spiritually , and with us spiritually , to make us one with him ; not by mixture of substances , but by union of spirits ; for our eating of him is our biding in him a a Manducatio nostra est mansio in eo . Cypr. de Caena . . To eat his flesh , and drinke his bloud , is not horrour , but honour b b Non horroris sed honoris est , Cypr , 503. August . Tract. 26. . Because wee eat him spiritually , we need not prepare our teeth , but our minde , for it is not the food of the belly , but of the minde , and our beleeving is our eating : He both feedeth us with himselfe , and is fed by our profit and increase in his grace , refreshing us with his spirituall joy , and rejoycing for our spirituall profit c c Pascitur & pascit . Aug. tract . Iohan. 26. . Our repentance , our love , and amendment , are his meat . We are eaten , when we are reproved : set over , when we are instructed : Wee are concocted , when wee are changed : We are digested , when we are transformed , and united , when we are conformed to him d d Transformamur cum conformamur , non in majestatis gloria , sed in voluntatis modestia . Bern. Cant. 62. . Then wee eat him , when we dissolve in the sense of his love : When his heart sendeth out that love that pierced it before the souldiers speare : Then our heart is drawen to his , and sucketh his heart in us , we thrust the tongue of our desire into his wounds , & drinke largely out of them : The mother suffereth not her deare babe more lovingly to lay the mouth to her pap , than he suffereth us to lay our heart to his : We see his heart more gladned for the glorie of God in our salvation , than grieved for the wounds , and therein the love of God , who from eternall loved us in Christ to such a happinesse . This is a drunkennesse without sinne , Bernard . an excesse without fault . He thinketh strange things , and seeth wonderfull things , and speaketh unheard things , who is full of this Paschall Lamb , and of this beautie of the house of God .

Thus much for Pastours worke , Prayer a glorious worke . as they are Gods mouth to his people . They are the peoples mouth to God in prayer and praise , the two tables of Gods immediat worship , and a great part of this beautie . In prayer all adore God as the fountaine of happinesse : Therein we acknowledge our miserie in sinne and punishment , and send up our faithfull desire for pardon : Againe , the good that wee want , as holinesse , righteousnesse , and happinesse it selfe we crave in confidence . There is no part of Gods worship , wherein wee be more sensible of the Trinitie : The Father as the fountaine , the Sonne as Mediatour , in whose hand wee put up our prayers , and the holy Spirit helping our infirmities , and making us pray with groanes that cannot be expressed . Rom. 8. 26. It is the sweetest exoneration of our heart , for when it is oppressed with griefe , or bound up in the owne hardnesse of senselesnesse ; if we get libertie to powre it out before the Lord , wee finde a wonderfull release , and God powring in joy for the griefe we powred out : * * Psal. 94. 20. In the multitude of the thoughts of my heart , thy comforts sustained me . It is a worke of Gods grace in us , for those whom he hath chosen , to them he hath appointed all the blessings that follow election , and so among the rest , he giveth them the spirit of prayer , to crave the performance of his promise : * * Heb. 4. 16. By his grace they draw neere to that throne of grace , * * Heb. 10. ●0 . by the way that Christ hath made new by his bloud ; and Christ who purchaseth accesse , provideth also a successe , Quantâ fiducia ut tantae me audeam credere Majestati , nisi mediatori Christo. Bern. 123. 3. to receave grace for help in time of need . The more wee grow in grace , the more wee are inlarged with confidence : Thereof it is , that wee both love more ardently , and pray more confidently for that we want .

Privat prayers have greater libertie to feele and expresse these divine operations , Privat prayers are more free . and is the diet that most nourisheth us , but the prayers in the sanctuarie have their great fruit : Therein all the prayers of the Saints are joyned with us , Tertull. Apologetic . to make an onset on God : This is an holy violence , wherin he delighteth . It was not a reproofe of Moses , * * Exod. 32. 10. Suffer mee to destroy this people ; but a commendation of his zeale for Gods glorie in the salvation of Israel , and a professing ; that he cannot resist the earnest prayers of his owne . He is liberty it selfe , Semper orans : tanquam Chirographa tua ingeram . Dignaris enim quibus omnia debita dimittis , etiam promissionibus tuis debitor fieri . Confess. 5. 9. The profite of prayers . and yet willingly is bound by the bonds of his owne making . For what is our faith challenging him of his promise , but his owne grace in us , telling he is minded to yeeld , because he worketh in us that strength to wreastle with him , like Jacob , till wee prevaile : His Fatherly love that preveneth us with that disposition , meeteth us with the desire to answer .

It is most profitable even in this ; that by our prayers we partake of all the prayers of the godly , that have beene made from the beginning : God hath them all in register , and they are a treasure of the Church ; but above all , the prayer * * Joh. 17. of Christ , that gives life unto them : If therefore we put in our mite in this treasure , we have a right to the whole . Some have questioned of what thing men made most gaine , as twentie , fourtie , fiftie in the hundreth , but prayer exceedeth all , for we gaine a million for one : Neither let us be discouraged if sometimes we finde our prayers but faint , few words , no order , weake desires , and no satisfying of our selves therein . For as a mother will sooner heare her sicke babe in the cradle , and run to him if he begin to weepe , than a stronger boy that cryes strongly ; so God is more neere and ready to helpe , when we can scarcely cry , than when wee finde greater freedome . Wee please God best , when wee please our selves least , and we please him worst , when wee please our selves best : our cutted and broken desires are our voice a a Desiderium est vox . Bern. 172. 2. 3. 147. 1. 2. , and these desires are as acceptable to him , as our long prayers . Oftentimes wee come to prayer with a trembling and withered heart , but continuing therein , sometimes grace is suddenly infused , the heart is filled with joy , and we finde the libertie we crave .

Praise is the other part of this beautie : Praise our joyfull returning to God . The floods returne to the sea , so should we give thankes to God , our Maker in creation , our Benefactour in providence , our Redeemer in Christ , our Rewarder in crowning his owne mercies in us . That affection is dead that powreth not out it selfe wholly in thanksgiving : Therein people with heart and voice render him thanks : And with prayer it maketh up the sweet respect betwixt God and man ; for in the first wee pull downe grace for grace , in the second we send up praise for prayers . In the first the sense of our miserie filling the heart with griefe , openeth it with a desire of reliefe ; In the second the sense of mercie , filling the heart with joy , maketh it with an unspeakable delight , to thrust it selfe upon God . That heavenly thanksgiving , that closeth Gods service , is some token , that people have gotten what they sought , and that God sendeth them away in peace with his blessing , pronounced upon them , as a seale thereof : It is the peoples triumph over sathan , who is more grieved with the Saints praising , than with all the charmes of his confederats .

Some have thought strange , How we should pray and praise continually . why wee are commanded by the Apostle both to pray and praise continually * * 1. Thess. 5. 16. 17. : But that continuall is not , as though we should be ever in the action of prayer , or praise , which is impossible , but of our disposition and affection rising therefrom : That as we have rooted in us the affections of griefe and joy , so when God sendeth grievous things , wee should pray , and when he sendeth joyfull things , we should praise . They stand well with our mixed state here , for there is no man who wanteth his owne daily miseries , and so hath need to pray continually ; and none wanteth his owne daily blessings , and so hath cause to praise continually . Even our affliction is a secret cause of praise , for as it telleth Gods love , and foretelleth the happie fruit , so God leaveth ever better behind him , than he taketh from us : For if he take away our health , or fame , &c. yet if he leave remission of sins , peace of conscience , &c. they are better than the blessings removed . Lastly , these two are mutuall causes to other , for when our heart is soaped with sorrow , and teares run downe our face , wee have cause to rejoyce in that disposition , as a speciall worke of grace so bruising our heart . And in our greatest joy wee have cause of sorrow : For while God is filling our heart with joy , yet at that time we will be grieved , because that joy will bide but shortly , and that on our default . For we can no more keepe it , than a riven lanterne can keepe a candle in a storme , or a cold hearth a sparkle of fire .

This is the sett debt which the Church acknowledgeth , Praise a sweet de●t . different from all other : Civill debts oppresse men , but this relieveth them : And the debt of sinne maketh us wearie and laden , but this easeth us . We owe a heavie debt to Gods justice : It is first directing , & when we obey it not , turneth into a vindictive justice to punish us , and we lye under a double burthen of sinne and punishment , whereof Christ biddeth us pray for pardon : Forgive us our debts . But this is a debt to Gods mercie , because it ingageth us by blessings , so with new grace it helpeth us to pay that contracted debt : In other debts , the more wee pay , the lesse is to pay ; but in this , the more wee pay , the more we owe , because the thing that we pay is a new gift of God . Thankfulnesse receiveth continually greater blessings , and the opened thankfull heart keepeth Gods hand and treasure open a a Gratitude majora accipit . Bern. 93. 4. Item . 163. 4. . We crave not to be freed of this debt , but to be drowned in it ; so that we be not able to pay , till we be in heaven eternally . This life is too short a time , and our soules and bodies now , are ill tuned instruments to praise him : Bern. 128. 2. Here we have but beginnings and preparations of praise , for griefe the basse-string of our harp soundeth now highest , but in heaven God shall take away that basse , and tune our harps like the harps of the Angels , * * Revel. 7. 19. when he hath wiped all teares from our eyes . Now Christ giveth us a prayer for the way , but then he shall put * * Psal. 40. 3. a new song in our mouth : New for matter , because Evangelicall , not Legall : New for the forme , because all joy without mixture of griefe : Congregations are most beautifull meetings . And new for Indurance , because eternall .

Of this beautie of the sanctuarie we may gather : First , that when the Saints are met with God in the sanctuarie , they are the most beautifull congregations of mankinde : Other meetings , as triumphs , coronations , &c. have their owne shew and glorie , but nothing to this : Their expectation is more than their being , and their being evanisheth at the height . God is also in other meetings , but not so as in the sanctuarie . For there he is as Creatour ruling all things for this present life : But here he is as Redeemer , working true happinesse in his children , that we may justly say , That his presence elsewhere , comparatively is a desertion to his presence in the sanctuarie . His worke in the sanctuarie is the kernell , and his providence in all things is the husk and the shell . He hath more delight to see a penitent sinner mourne for sinne , than to looke upon all the glorious shewes in the world . The good Angels frequent these meetings with joy , as the pleasantest sight they see among men : And the grieves they have * * Luk. 15. 7. to see the godly offend God , are mitigate , when they see these same saints in the worke of repentance , and reconciliation with God . And the evill angels who compasse the * * Job 1. 7. earth continually , make a pause , when they come to these congregations , as at their most dolefull object : For then they see their labours destroyed in an houre , when God openeth the eyes which they have blinded , softneth the heart which they have hardened , and delivereth them whom they have kept long in the bands of sinne . But not idolatrous congregations .

But all meetings may not claime this , but such only as have Gods Word and Worship in puritie , according to which this beautie is to be exponed . Let Papists therefore consider how far they are from this beautie . Gods word is corrupted among them in such sort , that it cannot have that efficacie which naturally accompanieth it . They serve God in an unknown language , and know neither what God saith to them , nor they to him , so that they cut themselves off from the sweet intercourse of grace betwixt God and the godly soule , wherein reformed Churches abound . Their idolatrie in praying to Saints as helpers , and intercessors , and praising of them ( as their guardians and deliverers ) defile the sanctuarie .

Thirdly , The duty of Pastors . Congregations that seeme reformed may prejudge themselves of this beautie , if they be not spiritually disposed ; so that both Pastors and people may learne their lesson , 1 In their preparation . to keep their part of this beautie . Pastours , that they strive to be Pastors whom God hath sanctified : a a Hierarcha pius , quem Deus sanctificat . Cypr. p. 503. Bernard . fol. 123. col. 3. That ere they come to the publick , they bee with God upon the mountaine to get their commission of him , what to speake , and how to speake in his name . * * 2 King . 4. 31 Eliseus sent his servant with his rod to the Shunamites sonne , but there was neither life , nor moving , wrought , till the Prophet came himselfe . We carrie the rod of the word , but there will be no quickning , except God himselfe be with us . That they deale expresly with God , Who am I to carrie thy message to thy people ? for * * Jer. 1. 6. I am a childe that cannot speak : Except thou goe with me I cannot goe . That they bring downe from the mountaine the written tables , and a shining face , and the testimonies of their conversing with God . That comming to the publick * * Act. 7. 33. they cast their shoes off their feet , 2 In the Church . because the place where they stand is holy ground . That they come in much feare and trembling , under conscience of the burden of the word of God . Zech. 9. 2. That they have their secret ejaculations to God , when they fall upon hard points . Tell me , Lord God , what I shall say to thy servants a a Aug. tract . 69 . That in all things they depend upon the divine assistance , for it is God alone that entreth in the heart b b Solus Deus illabitur in corda . Ber. Cant. 5. : and he speaketh better that dwelleth within , than he that cryes without c c Melius dicit qui intus habitat quàm qui foras clamat . Aug. tract . 3. . That they carry Aarons garment , bearing their people on the breast-plate of their heart in love , and on their shoulders , in the care of their salvation . That they be taken up with the desire of Gods glorie , and their peoples happinesse , so that they care not what come of themselves , * * Exod. 28. 12 if they obtaine those ends .

That they count their peoples teares their glorie , 3 After their labours . and seek more their mourning , than their applause d d Amo vocem illius Pastoris , qui non sibi plausum , sed mihi planctum , &c. Bernard . ; and whatever blessing follows their labours in working grace in the people , that they take no part of it to themselves , but ascribe it wholly to God . So the * * 1 Cor. 15. 10 Apostle , I laboured more abundantly than they all , yet not I , but the grace of God which is with me . John the Baptist rejoyced in Christ , and not in himselfe : He made difference betwixt him and man-man , and betwixt his master , who was Man-God : Aug. tract. 14. He knew that who will rejoyce in himselfe shall be grieved : and therefore he took no more to himself , lest he should lose that that he received . So ought Preachers to doe lest they glory in the Lords gifts ; and not in the Lord . Bernard . Cant. 14. But if they neglect the rule , and propone novelties beside , or contrary to Scripture , taking libertie to preach in publick their private new opinions : if they preach themselves to shew their quicknesse , their reading , their memorie , and that only for a popular applause ; they are not beautie , but blots of the sanctuarie , and abominations before God . And though they be free of these things , they may fal in a worse , if seeing their labours fruitfull in people , they take the glorie of it to themselves in any part : then they steale the glorie of God , procure his desertion to their future labors , and prejudge themselves of their owne happinesse . Besides , passionate Pastours are worse in the sanctuarie than Hophni and Phinehas , * * 1 Sam. 2. 29. they have no end but revenge , no rule , but splene , and neither regard GOD , nor reverence man : There cannot bee a greater blot in the sanctuarie ; thereby God is angred , people are offended , the sacrifice of the Lord is made to stink .

Next , The dutie of people . the peoples duetie is , to keepe their part of this beautie : 1 In preparation . That they count it Gods great mercie who speaketh to them by Pastors , Bernard . not for the helpe of any Creature ( because he is omnipotent ) but for accommodation to their weaknesse : Cant. 5. And it is their great good , that without their owne labour they are brought to happinesse by the labour of Pastours . In their preparation , to be purified according to the purifications of the Sanctuarie * * Exod. 16. 22. . The measures of the sanctuarie were the double of the common measure , therfore the disposition for private worship must be doubled for the Church , and the weeke dayes measure must bee doubled for the Sabbath . Our Sabbath hath the Manna doubled , and is not like the Jews Sabbath in the wildernesse , theirs was a type that in heaven wee should need no preaching nor prayer , 2 In the Church . but ours is of perfect glorie in heaven . People then ought to be affected according to the parts of Gods worship : In prayer , that the minde in faith and zeale , follow the thing that is spoken : In praise , to be sensible of the Psalme they sing ; for praying or praysing with a wandring heart is a mocking of God in his face : In doctrine , that they have their cjaculations for the worke of the spirit , and their earnest intention for themselves and the Pastors a a Intentio auditoris , est oratio pro ipsis & Pastore . Bern. fol. 104. : That they mixe * * Heb. 4. 2. faith with their hearing , and bee as content to be rebuked of their sinne , as to be comforted in their crosse ; if they suffer not themselves first to * * Hos. 6. 5. be hewen and wounded with the word of reproofe , God will not poure in the balme of Gilead : And above all , let them bee earnest with God , that his spirit may teach them inwardly : For many hear , but all are not perswaded , save those only to whom God speaketh inwardly b b Aug. in 1. ep. Iohan. tract. 4. : Lastly , that they take heede how they end that Treatie with God ; 3 In the end . for it were a blockish thing for a man who is in danger of his life , or state , if his partie call him to a frindly Treatie , and he be so senselesse that he knew neither if he met with his partie , or know not how they began , proceeded , and closed their Treatie : So are the most part of us , wee come to the Sanctuarie , the Lords trysting place , and when wee come home , if any would ask us , Did you meet with God in his house ? Was your treatie in the termes of peace ? And was it closed with this , Sonne , bee of good comfort , thy sins * * Mar. 2. 7. are forgiven thee ? We would answer with the Disciples * * Acts 19. 2. at Ephesus , We know not if there be such things or no.

Lastly , Nations or Cities who have this beautie of the sanctuarie , Scotlands dutie in keeping this beautie . should keepe it carefully , for it is their glorie . And this is our advertisement , that we keep this pretious thing , that God * * 2 Tim. 1. 14 hath committed to us : For we may affirme , that God hath blessed us with a bodie of as sound and wholesome divinitie , as any age or nation since the Apostles time . No Church is absolutely perfect , yet in this point , wee may contest with the best . For in former times Sathan busied the Church with heresies , as the Ebionites , Marcionits , Sabellians , Arians , Pelagians , &c. And when these were damned , Antichrist amassed them all in one under other terms , and making therof the body of his Apostasie , obtruded them to the Church , under the colours of his authoritie and infallibilitie . And when God led his Church by his Worthies , the Reformers , hee blessed this Nation with a body of most refined Doctrine . If we keepe this in puritie , it shall be our happinesse : But if libertie of private opinions , turn in a libertie of publick venting these opinions , and to turne us to Rome againe , then altar against altar will deface this beautie of the sanctuarie . Hold fast that thou hast till I come , that no man take thy crown * * Apoc. 3. 11. from thee . Politicks ( like Gallio ) care not for these things , * * Acts 18. 17. but the safety of the common-wealth consisteth in happinesse a a Salus Reipub . in summo bono . Aug. Ep. 3 , and that same that maketh a particular man happie , maketh a Citie happy also . The last day wil prove this , when the sheep on Christs * * Matth. 25. 32 right hand shal be gathered out of Nations and Cities , who had the beautie of the sanctuarie in the doctrine of happines in the Gospel : But all other shall be ranked with the goats .

SECTION VIII . Of our partaking and enjoying of happinesse .

That I may see .

WEe have heard of the beautie of the Lord in the Sanctuarie , Seeing for all senses . wherein happinesse is offered to us : followeth the application , whereby wee apply it to our selves , set down in this word ( to see ) which hath a generall and speciall consideration . Aug. Epist. 3. In the generall it signifies with the Hebrews all sensing , Item Epist. 12. because it is the most excellent sense . Basil. p. 101. in fine . So it is put for hearing : Rev. 1. 22. I turned to see the voyce , that is , to heare the voyce . God hath boared through our bodies with five senses , that our soules might have intercourse with the qualities of his creatures , in their colour , juice , smell , &c. And spiritually for our fuller joy , offereth himselfe to be the object of our five spirituall senses . So we see him in his works , we heare him in his word * * Psal. 34. 8. , wee taste him in his goodnesse : Wee smell the fragrancie of the grace of the Gospel : We touch him , to draw vertue * * Luk. 8. 44. out of him with the diseased woman , and with * * Joh. 20. 28. Thomas to call him our Lord , and our God . Therefore hearing is not here excluded , but included as the fittest sense for spirituall things * * Rom. 10. 17. , for faith comes by hearing , and it is a preparation to the spirituall sight * * Psal. 45. 10. : Hearken Daugter , and behold : * * Psal. 48. 8. As we have heard , so have we seen . It supplieth the weakenesse of our sight in Gods works . In them we see his power , his wisedome , &c. But in the Word , wee heare of Christ his comming in the flesh , our redemption and reconciliation in him : It is also a more common way to learne , for mo can heare than can read , and the most fit way to receive heavenly things , which are revealed in the audible word . It is also surest , to keep us from idolatrie , for though spirituall things cannot bee represented ; yet some have attempted to do so in images , but when they are explaned by words , there is no such danger * * Deut. 4. 12. : We only heare the voice , but see nothing . Lastly , wee were * * Gen. 3. lost by Eva's hearing of the Serpent , therefore God will wound Sathan with his own rod , and save us by that sense whereby wee were lost ; we are saved by faith * * Ephes. 2. 8. , and faith commeth by hearing * * Rom. 10. 17. .

The speciall consideration goeth in seeing and fruition . How we see God here . Aug. epist. 6. & epist. 112. This seeing is not bodily , but spirituall : For as the object is , so must the sense bee . There have been great disputes concerning the seeing of God with our eyes : but let us stand to Scripture , That * * 1 Tim. 6. 16. God dwelleth in the light inaccessible , whom none hath seene nor can see in their mortalitie * * 1 Cor. 13. 12 , yet afterward , we shall see him face to face , and shall know him as we are known . But for this life , though none have seene him , yet his only begotten Sonne * * Joh. 1. 18. who came out of his bosome hath revealed him to us , and that both in himself who is his eternall and substantial word * * Heb. 1. 2. , and the ingraven forme of his petson ; and likewise by the word that hee gave to his Apostles . In like manner our happinesse in the owne fulnesse , the eye hath not seene * * 1 Cor. 2. 9 , 10. , nor hath the eare heard , nor hath it entred into the heart of man to think upon ; yet God by his Spirit revealeth to his own in the first fruits , and earnest . God hath created the new man in his own , and furnished him with spirituall senses : His sight is the minde inlightned with heavenly light , when God , who commanded light to shine * * 2 Cor. 4. 6. out of darknesse , shineth in our soul by the Gospel of grace : When he hath created this light in us , then in his light we see light * * Psal. 36. 9. . This illumination of the mind turneth in faith , when the things wee simply see by light , wee assent unto and apply them to us as our own , and so go forward in the application of happinesse to our selves .

No light discovereth the Sunne , Faith seeth God . but the light that commeth from it , and no light discovereth God , but the light that commeth from him , and that so cleerly , that it pulleth the heart to him , and true happinesse in him . Our happinesse is in union with God , and the maine bands thereof are the spirit on his part , and faith on our part . Faith standeth not at sight , but goeth on to apprehension : our assent tyeth us to him by the mediation of his truth , but our apprehension gripeth himselfe immediately , as one who is truth it self , and in whom all things are good truly and infinitely , so that our trust in God may be called a thrusting of our soules on him . The diseased woman * * Mar. 5. 27. was not content to look upon Christ , but would likewise have vertue out of him by touching . What is this , said one which shineth within me , and smiteth my heart without hurt ; so that I both tremble and burne ? I tremble , in so farre I am unlike him ; I burne , in so farre I am like unto him a a Percutit cor sine laesione . Bernard . : This sight terrifieth not , but comforteth b b Visio haec non terret , sed mulcet . Bernard . Cant. 23. . It is the sight of a reconciled God by a reconciled man , the matter of his presence here , and of our heaven on earth . There is no light clearer than this , when truth shineth in the minde , and the minde in truth seeth God and it sel●e c c Quando veritas splendet in mente , & mens in veritate , & Deum & se vider . Bern. 186. 3. .

Herein appeareth the Prophets happinesse , Happinesse must be applied . that seeking out happinesse , and knowing what it is , and where it is to be found , he resteth not there , till hee apply it to himselfe . Happinesse may ever bee happinesse , and wee remaine miserable , if wee have no part in it . God is happinesse in himselfe without us , and wee are miserie in our selves without him : therefore we must be in him , that we may be happie . And this is by application , when as wee know hee is chiefe good , so wee are perswaded that hee is our chiefe good and happinesse . This is the proper worke of faith in her double perswasion . The one direct , and outgoing to the truth and things themselves : The other reflecting and turning home to us by the work of our conscience , in the assurance that wee beleeve , and that these things are ours by faith .

Papists are here blame-worthie , who cut the throate of the sweetest Christian consolation : Papists apply not happines . for what availeth it to hear that God is good , that happinesse is in him , if wee dare not , and may not apply it to our selves ? And this is the end of Gods dispensation of the Gospel ; for he revealeth to us that we may know , and the first end of knowledge is application : It is also the end of the efficacie of the Spirit , joyned with the word , not to open our minds onely to know , but also to apply to us . And shall we think that the blessings of the Gospel are set before us only to looke to without application ? It is the food of our soule , and must be eaten : The cloathes of our soule , and must be put on : The physick of our soul , and must be applied : So is Christ to us . The Apostle is not content to say , that * * 1 Tim. 1. 15. Christ came in the world to save sinners , but subjoyneth of whom I am the chief : And more clearly , * * Gal. 2. 20. Henceforth I live not , but Christ liveth in me , and the life that I live , I live by the faith of the Sonne of God who loved mee , and gave himselfe for me . Ancient Creeds content themselves more to expresse things to be beleeved , ( because of the debates of hereticks in the matter of doctrine ) than to declare the way how to beleeve , and yet this particular application may be found in them : for as we beleeve the spirituall patrimonie of the Church in the remission of sinnes , the glorious resurrection of the body , and life eternall , is it onely to know that there is such a treasure in the Church without application to our selves ? Or is an heire so simple , as to content himself to know , that his father hath an heritage , and is not at all perswaded that it pertaineth to him ?

Faith acteth a personall act , Faith is for application . and as the root of it is personall in the habit , so the fruit of it must be personall in the application of consolation . Gods work is particular to his own , he chooseth them by name , he calleth them by name , as he called , * * Luke 19. 5. Come down Zacheus : Hee casteth them down by the law personally ; why should not the application of the grace of the Gospel bee personall also ? The nature and work of conscience proveth the same ; for it is a withknowledge in our breast , and all the actions of it are particular , ending in our person : And it contenteth not it self generally to say , We are sinners , but choppeth us in a particular branch of a particular Law ; and that in a particular kinde of sinne , in a particular degree . So it maketh us as particularly to apply the promise of the Gospel under conscience of repentance , as it applieth wrath under conscience of sinne . And Christ commendeth the wiseman , not for finding * * Mat. 13. 44. of the pearle , but for buying of it ; nor for knowing of the field where the treasure was , but for the possession of the treasure . Where this application is not , there is nothing but doubting concerning the promise : Probably they hold them as generall in the conscience of sinne , as they are in the promises of grace ; and content themselves slenderly to thinke they are sinners , without any feeling of particular sinnes . Thus they delight to shuff●e themselves up in generall , both in miserie and happinesse , and not to come to particular application of either : Gods children call him Abba Father , for the divine nature in them , the sense of their filiation , * * Rom. 8. 15. and the testimonie of the Spirit of adoption maketh them to doe so , but the want of these things , make bastards and slaves to stand aloofe from him , and not to thinke or speake warmely of him , whom they know not to be their Father .

None hath this sight in the sanctuarie but the spirituall man : For he only hath the heavenly light infused in him , which is as necessary , as the externall light in the eye for bodily things . For the minde , and not the eye , is created to behold that greatest beautie of God : And they live the better and more highly , the more perfectly they behold him a a Ad contemplandam summam pulchritudinem mens non oculus factus est . Aug. ver. Rel , 33 , Aug. de Ord. 8. . The naturall man percieveth it not , but thinketh it a phantasie that is spoken of it : They see not God but men , and the actions they see , are both base and a burthen to them : The Philosophers called Paul a * * Act. 17. 18. Babler , because his doctrine was not in a Philosophick forme ; and Festus said , that much learning made him mad * * Act. 26. 24. ; so the naturall * * 1. Cor. 2. 14. man conceiveth not the things of God , because they are spiritually discerned : None conceiveth these things , but he that is wise spiritually ; for the world cannot receive * * Joh. 14. 17. Ibid. 2. 15. the Spirit , because it seeth him not b b Quis haec capit , nisi qui spiritualiter sapit ? Aug. Tract. 69 ▪ . But the spirituall man discerneth all , he seeth the glorie of God in his sanctuarie , discerneth the spiritualitie of doctrine , feeleth the power of the spirit , Luk. 7. 35. and so wisedome contemned of fooles is justified of her owne children . Hee who feeleth not the sweet smell of the spouse , and runneth not , is either dead or rotten c c Aut mortum est aut putridus . Bernard . .

Let us then strive to see God . Strive to see God . This sight shall be our happinesse in heaven , and the godly are desirous of it in this life , for they will see nothing more desireable , and can see nothing more dilectable a a Nihil videre volunt desiderabilius nil possunt dilectabilius . Bernard . 146. col . 4. Bern. 147. 1. : Moses desired to see his glory , but was refused , and saw only his way . Esay saw him symbolically , or significatively : And though he datted the Patriarchs by the familiaritie of his divine presence , yet they saw not himselfe , but some thing of him b b De ipso videmus , sed non ipsum . Bern. Ib. . For these Fathers saw him not as he was : And that because to see him as he is , is to be as he is ; c c Videre sicut est , est esse sicut est . Bernard . ubi supra . but wee have that much sight of him in Christ as to save us , for he * * Joh. 14. 9. that seeth me , seeth the Father also . To have this sight we must be pure * * Matth. 5. 3. in heart , blessed are the pure in heart , for they shall see God : d d Impuris se non ostendit veritas . Bern. 169. 1. For God sheweth not himselfe to the uncleane : We get this puritie by renovation , and being defiled by sinne , we purge our hearts from every evill * * Heb. 10. 22. conscience by repentance : thereby wee both may , and dare draw neere to the throne * * Heb. 4. 16. of grace in Christ , and looke on God , without whom he is a * * Heb. 12. 29. consuming fire . The wicked never have this sight , they shall see him in the e e Aug. Epist. 112. signe of his power , but never in his glorious forme : Neither have all the godly it alike : Neither any one godly man hath it alike at all times .

Of fruition of God .

THe second thing is Fruition ; Of fruition . the fruit of the former sight , 1. Of the love of God . and the reall possession of the chiefe good , and so our happinesse in it : This no tongue can teach but grace a a Hanc non docet lingua , sed gratia . Bern. 166. col . 4. Ibid. 180. 7. , and they who have it , cannot satisfie themselves in explication of it , for it is better felt than described : Yet we may call it with some a possessing of God , or to have him readie at hand b b Habere Deum est Deo frui , vel Deum praesto habere . Aug. Tom. 1. fol. 115. . But we shall consider in it two affections especially , Love and joy : The first is our inloving , the other our injoying of him , and they go together , and carrie our soules with them on a good present and possessed . Love uniteth us to God , and turneth all our affections to it c c Caeteros in se traducit affectus . Bern. 185. col. 1. , and with it to him : It is both the contract and embracements of Christ , it is our worthinesse , Praemium & meritum . Ibid , and our reward : Our merit , because he loveth that his owne gift in us , and our reward , because so he followeth his former mercies in us . It is most pleasant to our selves , because it maketh the soule to rest sweetly on a present and eternall good : Even the desire of a good to come , hath the anxietie of delay , but love hath it present . It layeth not a part of the heart on God , but all ; for that is his due , * * Mat. 22. 37. Love the Lord with all thy heart : neither will the heart rightly affected with him divide it selfe , but seeing and feeling his goodnesse as he draweth , so it yeeldeth wholly to him , and desireth to be out of it selfe , that it may be in him . Love is that only motion or affection , whereby we dare give God a meeting : If hee be angrie , wee dare not be angrie at him , but tremble and repent : If he rebuke , we dare not rebuke him , but deprecat his wrath : If he judge us , wee dare not judge him , but justifie him in his judgements . If he command , we dare not command him , but in all humilitie obey him . But it is contrary in love , for when God loveth us , Bernard . he seeketh that meeting to be loved againe , for he loveth us , that we may love him .

The second part of this fruition is joy , 2. Of joy in God . when the soule overjoyed with God rejoyceth in him . It floweth from love ; for when God hath filled our heart with the infusion of his love , and made it to powre it selfe on him , by loving him with all our heart ; Of the sense of these two loves , followeth a new infusion of joy , whereby it rejoyceth , that it is beloved of God , and bestoweth it selfe in loving him . Love is the worke of our soule , in our dearest chiefe good about happinesse , and joy is the fruit of that worke , and the rest of our soule resting sweetly in the possession of him whom it loveth : and they are both mutuall causes and equall . Mutuall , because the more we love God , the more we rejoyce in him ; and the more wee rejoyce in him , the more wee love him , as the matter of our joy : And they are equall , because in that same measure we rejoyce in him , in that same we love him . This is a joy * * 1. Pet. 1. 8. unspeakeable and glorious : Unspeakable , even of those that have it , for if they presse to expresse it , their words are lesse than their thoughts , and their thoughts lesse than the sense of it , and their sense lesse than it selfe : And therefore their usuall expression is in secret with God , to powre out their heart in that joy , which they cannot expresse to man . When God infuseth it , the heart cannot comprehend it fully , but is like a small vessell , filled and overturned with a greater measure of liquor than it can containe ; but it turneth that overrunning on God , and findeth that the best containing both of it , and that joy , is to be contained of God . It is also a glorious joy , or glorified , because it is the first fruits and earnest of the joyes of heaven , and all worldly joyes are as short of it , as the smoak of flax to a great fire .

Hereby are cleared both the spirituall ●atietie and excesse . Spirituall satietie . Spirituall satietie is that heavenly drunkennesse , or inebriation of grace , wherewith God filleth his owne . * * Psal. 36. 8. They shall be satiat ( or made drunke ) with the fatnesse of thy house . This is not of wine , as the Iewes blamed the Apostles a a Ebrii Sp. Sancto , non musto . Bern. Cant. 49. , neither of malice that Sathan powreth into the heart , neither of worldly cares , which come of the wilde grapes of humane condition , but it is of drunkennesse of the wine of grace , which floweth from the fulnesse of Christ , and is put * * Luk. 5. 38. in new vessels . This S. Peter granted for himself and the rest , we are not drunk with wine as ye thinke * * Act. 2. 15. , but with a better liquor , the graces of the Spirit , that came downe abundantly on them : And * * Ephes. 5. 18. be not drunken with wine wherein is excesse , but be fulfilled with the Spirit . This is that satietie , that commeth of the fat things of the ho●se of God , and of the rivers of his pleasures or Paradise : what are these fat things , but the * * Luk. 15. 27. fatted calfe Jesus Christ , who is daily * * Gal. 3. 1. crucified in the sanctuarie in the Gospell , and that for Raritie , Excellence , and Sweetnesse ? Raritie , because none but he : Excellencie , because none like him : And Sweetnesse , because he fully delighteth the soule , which by the faith of his incarnation and passion , &c. applieth him to it selfe : Here is Samsons riddle : * * Judg. 14. 14. Out of the labourer came meat , and out of the strong came sweetnesse . Who laboured more than he , who * * Isay 63. 3. trode the winepresse of the Lord alone ? And who stronger * * Revel. 5. 5. than the Lion of the tribe of Judah ? And what sweeter than that hony-combe sticking in his bowels , that is the fruit of his obedience for us , springing of his incomparable love ? This made the Greek Church to call it a monster of love b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Portentum amoris . The wicked go by , and search not his bowels for this honie , but the godly take it out and eat it , yea the wicked can lick the dew off the rock , but cannot sucke the honie out of it c c Aquam lambunt de Petra , sed non sugunt mel ex Petra . Cyprian . ; but the godly by the mounds of the rock , thrust their beleeving and loving hearts into his heart , and are satiat with that love of the Father , the Sonne , and the Spirit , which they finde there . This is to be filled with * * Psal. 63. 5. marrow and fatnesse , who receive largely of that unction , to make us * * Psal. 92. 14. fat and flourishing in the body of Christ .

Spirituall Excesse is , Spirituall excesse . when God so communicateth himselfe to the soule , that it exceedeth the wonted disposition , and is carried out of it selfe to him : The excellencie of the object , and singular sort of working , maketh this unaccustomed sweetnesse ; for ordinarily wee can comprehend our disposition , but when he transcendeth our ordinary diet , wee must gather our wits afterward to consider the matter : In our wonted diet the spirit can bide in it selfe , though with reference to God , and by the way can move our body in naturall and civill actions : But when this excesse commeth , the spirit is pulled out of it selfe , and the body feebled : So the Apostle knew not whether in the body , * * 2. Cor. 12. 2. or out of the body , because of the excellencie of revelation ; * * Dan. 10. 8. so Daniels body was feebled , because of the separation of the spirit taken up only with heavenly things : For the soule in any degree of that excesse , doeth not furnish power to the body , but turneth it in halfe a carcase . It is good that the body finde sometimes this feebling by the vigorous worke of the spirit , because the vigour of the body , often feebleth the spirit . Though they both make up one person , yet they have but a discording concord , and doe not ay agree upon a common joy and griefe . By this feebling , the body resents its owne mortalitie , and findeth that verified , That no * * Exod. 33. 20. mortall man can see God and live ; and therefore is moved to long for * * 2. Cor. 5. 4. immortalitie , that it may joyfully brooke the fulnesse of that joy , whose first fruits doe so affect us .

But this is not oft to be found , no not in the best : Fruition is here but in tastes . It is but as a sunne-blink in the mids of stormes , Sed heu hora rara ! & mora parva ! Bern. Cant. ult. that commeth rarely , and bideth shortly . God offereth it but rarely as a delicate , lest we should thinke , that it came of our owne deserving or working ; or lest the frequence of it should take away the sweetnesse or accompt of it . And he giveth it for two speciall ends : The one , to refresh us after great afflictions or desertions , when we have beene striving with hardnesse and witherednesse of heart : But so soone as his spirit rusheth on us , with that holy and heavenly satietie , like the woman delivered of a sonne , we forget our former sorrowes , because we have found him whom our soule loveth . The other is , to strengthen us for some great temptation , like * * 1. King . 19. 2. Eliahs double supper : But come what tentation may , better to find that furnishing , than to want it .

It hath also a further reach than for the present time , But the fruits of it are many . for it leadeth us back to eternitie , and maketh us feele our selves in Gods electing love , whose infallible fruit wee finde in so full infusion of his love . Next , it leadeth us foreward to glorification , and these joyes assure us , that as now we have these first fruits , * * Rom. 8. 23. so eternally we shall rejoyce with God , for it is not as the small and warsh taste of the temporarie Christian , as a drop ; but the full measure of Gods children , as the outbreaking of a fountaine . It reacheth also to a higher place than the sanctuarie , for under this satietie we are in heaven with God : For as he boweth downe and kisseth us with the kisses of inspiration , Cant. 1. Bernard . infusion , and delight , so wee ascend to him in heaven , and the soule is more there busied , than the body in the sanctuarie . This is also to assure us of life eternall , for God never bringeth any to heaven , but sometimes in this life he giveth them a taste of it by some transfiguration * * Luk. 9. 28. on the mountaine : He hath promised it , and Sathan would make us thinke his promise but winde , therefore he giveth us such reall beginnings , to assure us of the truth , and to perswade us of the fulnesse of it in heaven . For it is not a divided , but a continuat thing , like a chaine that cannot be broken , so that he which getteth such beginnings , shall also get the perfection . Lastly , it is to destroy the love of the world , for the world will never be great in his eyes , who hath seene God ; but the loathing of the world , and the love of God will grow in his soule by equall degrees .

The soule thus filled with love and joy , To be full of God . is full of God , and under that disposition cannot be wrong charged to any doing or suffering for him : For the sense of Christs love maketh his yoak easie * * Mat. 11. 29. , & his burden light . That love * * 2. Cor. 5. 14. constrained the Apostle to diligence , and the nativenes of it seeketh out wayes to honour God . The Martyrs were thereby moved to misregard their torments : For as a drunken man neither heareth nor seeth what is done beside him , so when their wives and children wept on them , that they would pitie themselves ; they neither heard that diversion , neither the paine of the torments . And the Apostle met teares , with * * Act. 21. 13. What do yee weeping and breaking my heart ? I am not only content to be bound at Ierusalem , but also to die for the name of the Lord Iesus . On this excesse Moses * * Exod. 32. 32. desired to be cut off , and the Apostle * * Rom. 9. 2. to be accursed for his brethren . The love of God made them forget themselves with an holy oblivion : But it was their best remembring of themselves ; to hold them fast in straitest union with God .

Hereof foure things arise : 1. The agreement of sight and fruition . Sight and fruition go together . 2. The compleatnesse of Gods beautie in the sanctuarie . 3. The difference of religions ; 4. And of worshippers in the true religion . 1. Sight and fruition goe well together , as the double spirit of Eliseus , for the illumination of the minde ; and the purging of the affections compleat the man : for the minde knoweth , and the affections will . Sight or light without fruition is fruitlesse ; and fruition or affection without light is rash : Light first wakeneth , and then directeth the affection , to affect things in that order ▪ and measure as it directeth : And the affection followeth to justifie the trueth of that light . Sight apprehendeth God as distant , but fruition injoyeth him within , and our selves in that union : the minde is more easily inlightned , than the affection bowed . * * Joh. 14. 1. The Disciples knew Christ was to depart from them , yet they were sorie for it , their will crossing their minde .

But fruition is better than sight , Fruition better than sight . as * * Gen. 48. 19. Ephraim the younger brother was more fruitfull and mightie than Manasseh . When God craveth the best of man , he biddeth him love him with all his heart : And the image of God * * Ephes. 4. 24. consisteth most in righteousnesse and holinesse , which are most in the heart : Knowledge maketh a sort of mentall union , Naked knowledge is fruitlesse . and yet the heart may hate that same thing it is so united to ; but affection maketh a heartie and strong union , which cannot be broken . Knowledge is a great gift of God , but if men stand at it as their happinesse , and advance not to fruition , they may be as hard in heart , and profane in life , as the ignorant . Sathan hath his name * * Luk. 8. 27. Daemon from knowledge , because being a compleat spirit , he hath both great knowledge by creation , and daily augmented by experience : but his affection is contrary to his knowledge , for he neither loveth the good , nor hateth the evill , he knoweth . We partake more of God by fruition , than by sight . To dispute of happinesse with a frosen and cold heart , is great miserie . Goodnesse is a speciall attribute of God , expressing that fountaine ; and he revealeth it , to make us good and happie in his goodnesse : and that is more in the conformitie of our will and affections to him , than of knowledge alone . If it be true , that wee know no more of God , than wee affect him , then fruition is better than knowledge , which it both limiteth and exceedeth . Bern. 97. col. 4. Instruction maketh men learned , but affection maketh them wise . It is one thing to know , and another to possesse : It is not the knowledge of riches , but the possession that maketh men rich : It is one thing to see God , and another to feare and love him . They may justly glorie of their power in being the sonnes * * Joh. 1. 12. of God , in whom this sonly love burneth , and this affection liveth .

Secondly , the compleat beautie of the sanctuary is Gods presence , Gods presence the beautie of the Sanctuarie . which maketh up all the parts of it . It is knowne in his working , wherein wee consider foure things : 1 The efficacie of it . First , the efficacie : Secondly , the secrecie : Thirdly , the sensiblenesse : Fourthly , the discerning . His working in the Saints , is the work of his omnipotencie , whereby hee raised * * Ephes. 1. 19. Christ from the dead ; for it is called a * * 2 Cor. 5. 17. new Creation , a * * Tit. 3. 5. regeneration , and the Hebrewes call comfort the * * Lam. 1. 16. returning of the soule , as though griefe had thrust it out of the bodie , but God by comfort brought it back againe , as a sort of resurrection . And this is the power that goeth out with the word to make it conquering . Esay 55. 11. for it returneth not in vain , but worketh the work wherefore it is sent .

Secondly , 2 The secrecie of it . the secrecie of his worke , which is hid oft-times to those who have it : The spirit * * Joh. 3. 8. bloweth where it listeth : yea , oft times we apprehend the contrarie ; for his diet with the godly is to lead them to heaven by the gates of hell . For many a time hee plungeth us in fearefull terrors , but his work endeth in joyfull comforts . So David is mourning in the beginning of many Psalmes , the 6th . 32. 51. &c. but in the end , hee is rejoycing , and of a poore supplicant for himselfe , is turned an Intercessour for the Church . The childe in the belly feeleth not his growing , yet he groweth , and the hand of the horologue is not seene in the moving , yet when it commeth to an houre , it is manifest that it hath moved . So the worke of grace hath a growing in us though hid , and is manifest in some great degree of joy , or great griefe .

Thirdly , 3 The sensiblenesse of it . the sensiblenesse of it , for wee are both the object of his work , and reasonable and conscionable workers with him : Sometimes wee feele the work , but know not the Author , as the disciples going to * * Luc. 24. 32. Emaus felt their hearts burning : but knew not it came of Christ . Sometimes we know the author , * * Luc. 1. 41. as Elizabeth knew the presence of Christ to be the cause of her joy at the blessed Virgins salutation . And the fore-runner springing in her belly , testified that he was spiritually sensible of his masters presence , before he had the use of any bodily sense : So the new man in us , when he is not oppressed with senselesnesse , leapeth for joy at the voyce of Christ .

Fourthly , the discerning of it goeth in three : First , 4 The discerning of it . for originall : That it is a divine power ; though it specifie it selfe in our disposition which is humane , yet it selfe is meerly divine : Secondly , in the force , for it worketh infallibly in the Elect. Omnipotencie admitteth no resistance , and mans will hath no losse , when the Creator of it maketh it free from sinne : no , it is both the glorie and libertie of our will , that God takes it in his hand , & boweth it what way he pleaseth . And Gods best children endeavour to this as a perfection , who have their wils altogether conformed to the will of God ; and that they can quite their owne will , when they see his will revealed in his providence : so farre are they from thinking their wils to be harmed , when they are determined of God . They strive to be like Gods who stand out in the question of free-will against God , and are blasphemous while they affirm , That God worketh no more mightily in the elect , than Sathan doth in the reprobate . But when wee finde his power to bee such , that neither nature can imitate nor resist , then we acknowledge it is the finger of God in us . Thirdly , the fruits are a change and calmenes : The change is so sensible , that it argueth a divine power . For it goeth eyther from contrary to contrary , as from joy to griefe , or from griefe to joy ; or if it abide in either of them it commeth in a greater degree than was immediately before . Yea , all in us feeleth that working ; the old man to his wounding , and the new man to his strengthning . Calmenesse of spirit is the other fruit , whereby with some sweet astonishment , we rest in his bosome whom our soule loveth : Then we break out with this , or the like ejaculation , * * Psa. 106. 4 , 5. Who am I that thou remembrest me with the favour of thy people , and visitest me with thy salvation ! that thou makest me see the felicitie of thy chosen , and rejoyce with the joy of thy people , and glorie with thine inheritance ! Who am I that thou discernest mee , making me both see and enjoy thee in the sanctuarie , and so to be a part of the beautie of it ! Who can containe himselfe for joy , when he findeth that divine majestie incline himselfe to his weaknesse , and co●● down to so familiar and sweetest societie a a Non me capio prae laetitia , quod illa majestas tam familiari , dulcique consortio . Ber-Can . 52. ?

Hereof commeth the Christian true contentment . Of true contentment . The world hath almost talked as much of contentment ( the marrow of happinesse ) as of happinesse it selfe , on these same grounds , in these same errors , & with the like fruit . For they sought it never in God , but in his gifts : They fastened not their soules upon the chiefe good , but loosed their desires upon every occasionall good , and so they neither contained their lot , nor were contained of it . But increase of their lot inflamed their desire , and augmented their miscontentment : But true contentment is , when the soule findeth it selfe embraced of God , yea , and possessed of him ; that it may say , The * * Psal. 16. 5. Lord is the portion of my inheritance ; for it findeth it selfe contained of God , & is content to be so contained , which is properly contentment . As in it selfe it is so contained , so in all the desires , which runne no wayes out to other things ; for it hath a spirituall delicacie , that being full of God , it counteth not greatly of other things beside . Therefore when the Prophet hath called God his portion , hee said , his inheritance was pleasant to him : he found such contentment in God , that hee saw nothing beside , that could so much as draw his vaging desire to it . Hee contemneth other things , August . and that not onely which hee might have , but what he would have , because these things doe more hurt being obtained , than desired .

Thirdly , Difference of true and false religions . here is a difference betwixt the true and false religion . True religion presenteth the true God as an object of worship ; an author of working , an opener of his peoples eyes to see , a mover of their hearts to love him , and rejoyce in him : So that both the union is sensible ▪ and the communion flowing from it . False religion hath none of these : for idolatrie hath no true God for the object , neither superstition ( the false worship of the true God . ) Let them pretend affection and zeale even to extasie , it is no better than the furie of the Baalites * * 1 Kin. 18. 28 . The new Pelagians also deny any other working of God in the Elect than in the Reprobate , and grant no more than a morall suasion generally offering , but never moving the heart to receive : They hold God and man ever asunder ; for they give man a beginning of good which he hath not of Christ . In the work , they make him his owne discerner , and in the end exactour of his own due glorie . But wee should consider the Elect , as they are the lively members of Christ , and have right to the fulnes of grace that is in that head , so that when God commeth downe to work in the Sanctuarie , hee looketh not to the Elect as strangers , but as to the living members abiding in his Sonne , and therefore his Spirit communicateth to them both easily and powerfully , the grace that is in that fountain . This reall union with Christ is better than their division : and they who will ever be divided from the chiefe good cannot intend to have happinesse in him .

Fourthly , All worshippers are not alike . this putteth a difference among them , who are exercised in a true religion . They are not all alike disposed : some receive happinesse with joy by that effectuall working : others remaine senselesse in the hardnesse of their heart , which they have drawn on with the deceit of sinne * * Heb. 3. 13. : Some again contemne the holy disposition of the godly : * * 1 Sam. 1. 14. So Eli ( albeit otherwise a good man ) expounded Hannahs devotion at the first uncharitably : But though Eli mock Hannahs devotion , and the proud Pharisee disdaine the teares of the penitent Woman * * Luc. 7. 44. , yet Christ both accepteth and defendeth her a a Bernard . Cant. 12. . No wonder , for this work is personall , and known only to them in whom it is . That white stone * * Apoc. 2. 17. hath the name of Elect written on it , and none can reade it but he that hath it ; none is conscious of his estate in grace , but himselfe : Others , who have the like , can judge charitably , while they , who have not such experience doe carpe and censure . This vilifying of the grace of God , is a policie of Sathan ; thereby hee hardeneth naturall men , and presseth to dash Gods children from seeking , or uttering of that , which is so uncharitably censured . But grace guardeth them sufficiently , it recompenseth them largely , for that suffering doubleth their joy ; and the conscience of it sharpneth them to seek it the more * * Luk. 7. 36. . When wisedome is justified of her children , she justifies them the more : for their justifying of others , and erecting the throne of God in the soule by his approbation , contemneth the uncharitablenesse of man . Naturall men will neither mourne at Christ * * Mat. 11. 17. , not dance at his pyping , yet they can mock such as sympathize with them both . They are like that Prince * * 2 Kin. 7. 19. of Samaria , who saw the plenty , but tasted not of it , but was trod down by the presse of those who desired that , that he distrusted .

Lastly , Fruition to be sought . it is our dutie to seeke this fruition , and it is proper to man : for though other things be possessed of God , yet they possesse not God , and this is our possession of him to enjoy it a a August . vit. beat . cap. ult. . And for this cause , beside the work in the sanctuarie , in private sometimes to steale our selves from our selves , that wee may be found in God b b Mens se sibi furatur , ut verbo fruatur . Bernard . Cant. 82. 86. . This selfe-stealth is our preservation , for we finde our selves more in him , than when wee are in our selves . This is a commendable theft , God commandeth it , and wee glorie in it . That that is stollen is safer than that which remaineth , and nothing is lost , but that which is not stollen . For , knowing of ourselves , wee have need of a great custome and taske to depart from our senses , and to gather our spirit in i● selfe c c August . de Ord. cap. 1. . For if we exceede not visible things , wee have not the eye of our minde fitted to behold things eternall : But when the soule hath gathered it selfe in it selfe it dare looke to God d d Aug. de Ord. 2. 19. . It is our griefe to come backe from such a disposition , as a man delighted with a palace desires not to come to the cottage where he was borne .

This is the presence of God with his Saints , whereby they solace their absence e e 2 Cor. 5. 6. from him dwelling in the bodie . God commandeth it , Seek ye my face : The godly desire it , Thy face , f f Psal. 27. 8. Lord , will I seek ; hee promiseth it , g g Psal. 91. 15. I will bee with him in trouble ; and they boast of it , h h Psal. 23. 4. I will not be affraid , because thou art with me : They take the measure from some excesse of spirituall fruition , and according thereto , rule their spirituall state : As a Man that hath leapen far , tryeth his strength by equalling that leap ; thereby they judge of their lot , which is the prosperitie of their prosperitie , the comfort of their adversitie , their walking with k k Phil. 3. 20. God like Enoch , and their i i Gen. 5. 24. conversion in heaven , the awband of our corruption , and the spurre of Gods grace in us . For no law , reward , or punishment , can so eyther hold us from sinne , or draw us to God , as the conscience of Gods presence . It is Gods dwelling in us , and our dwelling in him , and our happinesse and heaven on earth .

But let us not deceive our selves in the conceit of this vision or fruition , Obedience the seale of fruition . except our lives answer to both . For this vision is true wisedome , which wee both have and kythe , by the * * Joh. 14. 15. obedience of the commandements : And it is the law of God written in wise soules , that they live so much the better , when they behold him by understanding , and keep him by a godly life a a Aug. Ord. 2. 8. . Therefore let none boast of vision and fruition , who liveth not godly . All men would come to Christ , but few will follow him : All would enjoy , but few will imitate him b b Omnes te frui volunt , sed non imitari . Bern. Cant. 21. .

SECT. IX . Of constant enquirie for perfect happines .

And to enquire in his Temple .

THis is the last point of the Text , Enquirie followeth sight . concerning our greatest care about happinesse , to bee searching continually , that we may persevere and grow therein . The first enquirie was to finde out what happinesse was , and where to finde it . The second is , after we have obtained it , to goe forward in the degrees till perfection . For , Confess. 12. 1. inquirie importeth more than finding : and prayer is farther off than obtaining . The order telleth us , that enquiring followeth beholding , and none doe more seeke God , and happinesse in him , than they that see him . Desire of grace groweth with the growth of it . As the wretch wretcheth the more he is enriched , so the increase of grace augmenteth the desire of it . Gods * * Cant. 3. 1. Church is busie , running to and fro seeking her beloved , when other companies seeke their vanities . That heavenly affection setteth her on work , and the want of it made them idle . Peter and John * * Joh. 20. 4. were most forward in running to the sepulchre , because they loved him most ; and Simeon * * Luc. 2. 27. came oftner to the temple , than others in Jerusalem , because he longed more to see Christ in the flesh . And it is ever seene , that they who have most knowledge with holinesse , are busiest to seek the Lord . God is so glorious , and happinesse is so sweet , that the more wee see them , the more wee seeke them . And the nature of true grace is to be so allured ; neither is there a better token of the livelinesse of the new man , than to be set continually to * * Eccles. 12. 1. seek his Creatour .

The word ( enquire ) in the originall pointeth also at the morning , Tymely searching . because the Soule is then most fit for enquiring ; and the Sun rising , rayseth all things up with him with their first and best actions , which at Even in his falling are not so . Wisedome also promiseth , that they that seeke her in the morning * * Pro. 8. 17. , shall finde her ; and the light of the Spirit in the faithfull is compared to the * * Esay 8. 20. morning light , because Jesus Christ the Sunne of righteousnesse hath brought a new light into the world after the Evening of Adams fall . Therfore in seeking happinesse , we would be tymous in the morning of our age , and vigour of our soule , and not cast off that greatest worke to old age . God biddeth us haste in the morning , but Sathan biddeth us delay till the evening of our time : And he who doth so , what knoweth he , if he shal live so long ? Or , if he doe , he knoweth not , if God will continue the occasions of happinesse with him : Or , if they abide , what knoweth hee , if God will blesse them ? No , it is just with God to neglect them in their old age , who neglected him in their youth . * * Pro. 1. 24 , 25 Because I cryed , and ye would not answer , therefore ye shall cry , and I will not answer , but laugh at your destruction . Hee who spendeth the morning of his age dissolutely , hath never earnestly thought of true happinesse .

This word offereth three things to our consideration : The best is here imperfect . 1. Our imperfection . 2. Our changeable state . 3. And the remedy of both , in a diligent inquirie . 1. Imperfection is in the best , for we are here not capable of perfection , because wee have flesh * * Gal. 5. 17. mixed with the spirit , and are layed open to the continuall tentations of Sathan : This cannot stand with happinesse ; for in heaven neither can the sinne of ill or tentation be admitted , neither can the chiefe good be lost a a Ibi nec admittitur malum , nec amittitur summum bonum . Aug. Epist. 42. . The most perfect * * Philip. 3. 12. after Christ confessed his imperfection ; Not that I have alreadie attained , or am already perfect , and that to the astonishment of the best b b Quid dicit Apostole ? non apprehendi , dicis , & miramur . August . de verb. Apost. serm. 15. . And here we * * 1. Cor. 13. 12. know but in part , for where wee know one thing , millions are hid from us ; and that same that we know is more hid than knowne ; and all our knowledge is but some thing of all , but nothing of all , but nothing of the whole : And the undoubted testimonie of greatest knowledge , is the greatest conscience of ignorance : Take the knowledge of the best , it is but ignorance , confusion , and full of uncertaintie . Therefore one crieth out justly , Woe to our straight knowledge , woe to the povertie of our understanding c c Vae augustae cognitioni , vae paupertati scientiae nostrae . Bernard . de Ascens . serm. 4. . If wee looke to God , how small is our knowledge ; and though modestly wee may search his will , but not curiously his Majestie , lest we be oppressed , we come but short . And in the search of his will , if we should study from 16. to an 100. yeere old , we would daily finde matter of a new searching d d Tanta est profunditas Scripturarum , &c. Aug. Epist. 3. , albeit there is as much plaine , as to suffice people to salvation .

The conceit of perfection is the greatest imperfection , Conceit of perfection dangerous . and the greatest stay of proceeding : When men set up these two mountaines in their way , of presumption , and vaine glorie , they leave off to go forward : For whither shall they go , who thinke themselves already perfect ? The Jewes had this , and would not submit them to the righteousnesse of God * * Rom. 10. 3. . The Papists have it , in their perfection obtained , or to be obtained , their merit , supererogation : and all vented in the confidence they put in their merits . They who will not trust in God , will trust in themselves , and in their righteousnesse ; which is a non ens , or rather their greatest sinne . Pelagius had this pride , when he boasted , that there lacked not one to doe the things commanded , but one to command more : But God hath dauntoned that pride by the Law : And one hath answered them in the person of the Jewes : Behold , fulfill the Law , there lacketh not one to command , but there lacketh one to obey a a Ecce implete : Ne putetis deesse jubentem , non deest qui jubeat , sed deest qui impleat . Aug. tract. 3. in Ioh. .

Secondly , the imperfect measure we have is subject to change ; and that because of the spirituall combat , of decay , defection , and desertion . 1. The spirituall combat proveth our weaknesse , the flesh continually rebelling against the spirit , so that the good we would doe , we cannot doe it , and the evill we would not doe , we are forced to doe : For though wee were even now in some good disposition , yet the flesh , yeelding to some tentation , casteth us downe further , than we can arise in many dayes .

Decay falleth in the best and most wakrife Christian : For the knowledge that the minde hath layed up , 1. Decay falleth in the best . the memorie forgetteth ; and the softnes and tendernes of heart decayeth even in them , who labour on their heart continually : and that not so much by outward provocations , as by the inward deceit , and native backslyding of the heart it selfe . When a workman leaveth his worke at evening , he findeth it in the morning in that same case , wherein he left it : But if we lye downe , with an heart softned with the sense of Gods mercies , in the morning wee finde it oftentimes like a stone ; grace is a stranger to us , and our nature at the best , giveth it but a step-mothers intreatie : it findeth opposition of our corruption , and therefore is subject to hourely decayes .

Defection stayeth our proceeding in happinesse . Every sinne is a defection , 2. Defection stayeth us . and a falling from a better to a worse a a Peccare est deficere , & minus esse . Qui peccant , minus sunt quàm erant . Aug. ver. Rel. c. 11. & 14. ; for it hath not only the double guiltinesse of the blemish , and lyablenesse to punishment , but likewise crosseth the grace of God in us , as one contrary doeth another : And as in our youth , our food hath two workes : One of sustentation , the other of adding a new substance ; so when happinesse is begun in us , we have need of double labour to intertaine it . Sathan rageth , and the flesh fretteth the more , therefore wee have need of more diligence to resist them .

Desertion is most fearfull , when we finde not God as wee were wont , 3. Desertions fearefull . and under that dreariesome widowhood of our soule , are put to that grievous task to seek him againe , and to greatest necessitie to finde him . Sometime it is procured by great sinnes , as in David under his murther and adulterie ; sometimes by our negligence , as when we waxe coldri●e in our devotion , and in well-doing in our calling : Sometimes it is supposed , as when a mother hiding her face with a cloth , the loving childe thinketh her absent , and hath no rest till he see her face againe . So is it in our supposed desertions : And according to the degree of Gods presence , is the griefe that wee conceive of his desertion , which admitteth no comfort , but the sense of his presence againe . The more gratious presence we have found , his absence afterward is the more grievous ; for the withdrawing of the thing that we love , is the increase of our desire : And the thing that wee most desire , wee want it with greatest griefe : But many of our desertions are more supposed than reall : * * Joh. 20. 14. Marie Magdalen wept , because they had taken away the Lord , and yet he was beside her , and by his vertue made her to seeke him , till she found him : So many a time we mourne for the want of God when he is with us , yea , it is his presence , that maketh us feele his absence : For we should not thinke our selves without God , when wee finde him dwelling in our heart by faith : For he commeth when he is manifest in his working , and he departeth when he is hid in his working a a Venit cum manifestatur , & cum occultatur abscedit . Aug. Epist. 3. .

The best remedy then of these impediments of our happinesse is , continually to inquire it , 3. The remedies . which standeth in three things : The fixing of the end ; 1. Fixing of the end . The forgetting of things behind ; And advancing foreward . * * Philip. 3. 13. One thing I doe , forgetting things behind , I endeavour my selfe to that which is before . The end is God himselfe , and our happinesse as the praise of our high calling in his hand ; Not that wee love him for that reward , but he himselfe is our reward b b Noli diligere Deum propter praemium , ipse fit tibi praemium . Aug. tract . 3. Iohan. . This must be so fixed , as wee neither change with any other , neither joyne any other to it ; but as a marke we must direct all our thoughts , words , and deeds , respecting or using things only , as they can further us : * * 1. Cor. 20. 31. Whether yee eat , or yee drinke , doe all to the glorie of God . We must intend no other , nor no lesse , than this end , like the spouse * * Cantic. 1. 1. who craved not to be admitted to the kisse of Christs feet , or of his hands , but of his mouth . Travellers are knowne by their journying , and the Jewes knew that Christ * * Luc. 9. 53. was going toward Jerusalem , because his face was that way . So if we minde toward heaven , wee must walk through the world as strangers * * 1. Pet. 12. 11. , not resting upon the things of the way . God in heaven , with the prise of our high calling , must be so in our eye , and in our heart , as to draw the course of our conversation toward them , so that all that looke upon us may say : That they see our minde is toward Sion . Cain built a Citie , because he sought his happinesse on earth , but Abel builded none , because he looked for a biding Citie in heaven . The vessels of wrath , and citizens of the earthly citie sticking in that corrupt masse abide on the earth ; But they that are separate are burgesses in the citie of God : And though Cain called his citie Enochia , as though he had found rest ; Aug. Civit. 15. 1. 2. 8. yet he was but a vagabond : For strong walls are but weake defences against an evill conscience .

Secondly , a holy forgetfulnesse of by-gone degrees of happinesse ; Forgetfulnesse of by-gones . yea , though they were excesses or satieties , we must passe them as degrees , and not stand upon them as perfections : For so long as we seeke , not being satiat with the fulnesse of the fountaine , Aug. Epist. 52. wee are not come to our full measure : God giveth us divine vertues , that here we may live a godly life , Aug. Vit. beat . cap. ult. and afterward receive full happinesse . While we are proceeding in the way , we count these degrees perfection before we come to them ; but having attained them , and comparing them to perfection it selfe , we finde them as far lesse than it , as they are greater than our beginnings . A weake spirit sitteth downe upon some taste of grace with admiration , and thinketh that there is no greater degree , and that none hath the like : But a masculous spirit , while it is advancing in greater degrees , is mourning for the weaknesse of grace . This breedeth in the best an earnest desire of more a a Ut ipsam plenitudinem desiderare noverimus . Aug. Epist. 6. , which is both a seale of the spirit , when wee can desire fulnesse ; and a token of a growing happinesse , because the hunger of grace is a testimonie of tasted grace b b Testimonium gustatae gratiae est esuries . Bern. fol. 97. , and God respecteth our desire , so that he accepteth the very desire of a desire c c Paulin. apud Aug. Ep. 32. .

Thirdly , advancing in grace to the end : 3. Advancing in grace . For wee get not perfection in an instant , as Adam in creation , and the theefe at Christs right hand in regeneration , Luc. 23. 43. but wee must come to it by degrees : both that Gods worke and ours may be the better discerned ; and that wee may count the better of any degree of happinesse when wee finde it . Yea happinesse it selfe drawing , and the new man in us thrusting , maketh us advance : For the greatest satiety of grace bringeth not a loathing , but sharpeneth the desire the more . And such is this delight that we have in this beauty , that it is ever present , and yet never satiateth , yea it will ever satiat thee , though thou be never satiat d d Ut semper ●bi praesens sit & nunquam satieris , imò semper satieris & nunquam satieris . Aug. tract. 3. in Ioh. : As in naturall motions , the neerer to the end the faster ; so here in this native motion of grace , the neerer to perfection , with greater desire and zeale , we are carried toward it . Christianitie knoweth no motion , but foreward or backward , and no standing still . We are like men rowing up against a strong river , if they slack their oares for a moment , they are carried more downe , than they can ascend for a long space : S. Peter upon the mountaine thought he craved perfection , Luc. 9. 33. but it was his imperfection ; for if Christ had bidden on the mountaine with him , beside the frustrating of Gods purpose , and the salvation of the Saints in his death , S. Peter himselfe could not have beene saved . The more wee inquire , the more wee shall know God ; The more we know him , the more we receive him : The more wee receive him , the more he seemeth to grow in us , but he groweth not in himself , for he is perfect . If thou knew a little yesterday , thou shalt know more to day , and much more to morrow : For all the life of a good Christian is an holy desire . Aug. tractar . in Iohan. 14. But we see not as yet the thing we desire , but yet by desiring thou art made capable of it , that when that thing commeth which thou desirest , thou mayst be perfected . Aug. Epist. Ioh. tract. 4. For as a man inlargeth the lap of his garment , that would receive some great thing : So God by delaying inlargeth our desire ; and by desiring enlargeth our soule ; and by enlarging maketh it capable to receive our perfect happinesse .

This is a ground for the perseverance of the Saints , because God hath entred them in happinesse ; The Saints perseverance . and by his Spirit leadeth them on by degrees , * * Philip. 2. 12. to worke out their salvation in feare and trembling . They may fall into great sinnes , but neither fully nor finally : Not fully , because in their greatest fall they have both the Spirit , and the seed * * Joh. 3. 9. of God in the habits of faith , love , &c. albeit the worke of the Spirit , and of these habits doe cease , during the time of their impenitencie . So * * Psal. 51. 12. David desireth the restoring of the joyes of salvation , while in the meane time , he craveth a retaining of the spirit . That retaining imported that the spirit was still with him , and that restoring , imported his wonted joyes wer● stayed . Psal. 37. 24. Neither can they fall finally , because th● Lord in his owne time raiseth them by repentance , as Peter and David , &c. But Scripture and reason prove the same clearely . I will make an everlasting covenant with them , a a Jer. 32. 40. that I will never turne away from them to doe them good , but I will put my feare in their hearts , that they shall not depart from mee : So Christ telleth , b b Mat. 24. 25. It is impossible that the elect can be seduced : and the Apostle Peter telleth , c c 1. Pet. 1. 4. That we are preserved by the power of God , to that heavenly inheritance ; so that God his preserving power maketh our perseverance . And no man d d Joh. 10. 28. ( saith Christ ) shall pull my sheepe out of my hand . And because they except slyly : It is true that none can pull his sheep out of his hand , yet , what if the sheep depart from him of their owne will ? The Apostle meeteth , e e Rom. 8. 38. That neither life nor death , nor any creature shall separate us from his love ; If no creature , then not we our selves , since we are a creature f f Non igitur separat nos alia creatura , siquidem & nos ipsi creatura sumus . Aug. Mor. Ecc. c. 12. : And the new heart , and the new spirit doe promise the contrarie : If God be for us , who is against us ? For none can hurt us , but he that over commeth God , and who can overcome the Almightie g g August . de verb. Apost. serm. 16. ?

Reasons also taken from the persons of the Godhead prove the same . Reasons taken from the Godhead . For the Father h h Joh. 6. 40. delivereth us to the Sonne to be kept , and presented blamelesse at the last day : The Sonne committeth us to the Father , and prayed i i Joh. 17. 11. for us that we perish not : The Father and Sonne commit us to the Spirit , to be led in our wayes , who dwelleth in us , and in our seale , k k 2. Cor. 1. 22. which cannot be broken . But in our time , God gave a fearefull document in this question : For when one pressed to destroy the grace of perseverance , God let him fall from such grace as he had , P. Bertius de Apostasia Sanctorum . to turne Papist , and of a professour of divinitie , to become a lecturer of humanitie .

Our late Libertines mock this doctrine . Libertines are licentious . They professe a perfection in this life , and so deny the necessitie of a graduall increase . They affirme , that the justified man cannot sinne , and that God neither seeth nor hateth sinne in them ; That they need not repent nor mourne for sinne , nor incite themselves to the obedience of God ; That they need not pray , but praise continually . This is a refined extract of Sathan , who as by the Pelagians he oppugneth grace by nature , so in them he destroyeth it in the name of grace ; And under a conceit of singular grace , maketh them singularly gracelesse . They have carved to themselves an easie way to heaven by laughing and mirth , whereas Gods best children find it a valley of teares . But their pretended perfection is found to be a presumptuous colour of libertie to their flesh ; for they are knowne to be more licentious in their wayes , than they who groan under the sense of their imperfections .

The last degree commeth at death : Happinesse beginneth before death . Not that our happinesse is suspended till then , for we are here preparing happines , August . though we cannot possesse it till death . Solons speach cannot abide an exact triall , for wee are called to happinesse even in this life : It is called a valley of miserie , and craveth some solace by a begun happinesse : And the scripture pronounceth in the present some men happie . * * Psal. 32. 1. Blessed is he whose sinnes are forgiven : And happinesse is here begun in us ; faith gripeth it in the promise , hope waiteth on it in the fulnesse , our desire longeth for it , and the beginnings of it selfe begin our profession . But after death all shall be perfected . This was the weaknesse of the wisest Pagans , when they had pleased themselves with their discourses of happinesse , they could not indure the thoughts of death , but called it of fearfull things the most fearefull . Aristot. They trembled at that , where they should finde most comfort ; and their thoughts of eternitie were as confused , as their doctrine of happinesse was false : And therefore could finde no comfort in their evanishing . But the truth telleth us , that at death we end the valley of miserie , and enter in everlasting happinesse .

At death then our perfect happinesse beginneth , 1. It shall be a consumption of all ill . and that in two : First , in removing all miserie , or what ever imperfection ; The other in compleating happinesse in it selfe . Our first miserie is sinne originall , which God cutteth off by perfect sanctification . In our effectuall calling , that cutting off beginneth and goeth on by degrees till death , when our last breath hath the last act of mortifying grace in the full abolishing of sinne . Secondly , the abolishing of all guiltinesse whatsoever , that wee may be presented pure and blamelesse to him . Thirdly , wee shall be freed from all tempters and tentations : Sathan shall molest us no more : There shall be no need of an hedge to Job , neither shall wicked men by their example pervert us , or by their violence injure us , neither shall a deceitfull heart deceive us any more . Fourthly , we shall be freed of all affliction ; we shall not desert God in sinne ; and he shall not desert us in his anger to punish us for sinne : * * Rev. 21. 4. There shall be no more sorrow , nor feare , nor crying out , because these first things shall be ended , and God shall wipe away all teares from our eyes . Lastly , the mortalitie of this bodie shall end : It is so fraile now , that hardly can we fit it to serve us in actions naturall or spirituall , and is a daily burthen to us , to keepe it from sickenesse and inconvenients . And when it is under them , a greater burthen to make it free : But when it shall be made a spirituall bodie , these things shall cease : Christs death hath killed death , and his life is our life .

This is the consumption of the ills of our miserie : 2. The consummation of all good . Followeth the consummation of good things , that perfecteth our happinesse : and these are first the ceasing of the meanes of grace , which are now necessary for the way ; then they shall end , as having neither further worke , nor use in us . So prophesying shall cease , and praying shall turne in praise : On our part faith shall end in sight ; hope in fruition ; desire in delight ; and the beginnings themselves in their due perfection . 2. All goodnes shall be perfected in us , according to our measure : our light perfect without ignorance or error ; our love perfect without slacking ; our will obsequious without rebellion ; our affections straight without perversenes ; and righteousnes & holines in our last breath shal be accomplished : and that last act of our regeneration shall bring forth the new man , and send him in a glorious libertie to God . And when our bodies have rested a while in the grave , till our brethren be perfected , they shal rise glorious , like the body of Christ . Our souls shal see God , as they are seene , and know him as they are knowne ; * * Rev 21. 5 , 6. Then we shall see his face , Nec aliud quàm ipsum exspectamus ab ipso . Bern. Qui habit . serm. 14. and his name shall be on our foreheads . The full happinesse that wee expect from God , is of God : neither expect wee any other thing from him but himselfe . God shall fully possesse us ; wee shall be perfect in God ; and God shall be all in all : he shall delight to looke on us his creatures , whom he hath glorified in mercie , and wee shall delight in him eternally .

Therefore let true religion binde us to the blessed God , 3. Happinesse commeth by true religion . who is happinesse it selfe , and giveth happinesse to others , betwixt whom and our mind ( whereby wee know him to be happinesse and truth , ) no creature interveneth ; and who hath given to some creatures so much happines as they desire ; to others as much as they can containe : He is that only God , of whom wee are , from whom wee departed , and to whom wee were made unlike by our fall , and yet of his mercie he suffered us not to perish : the beginning , to the which we returne ; the forme that we follow , the grace whereby wee are reconciled ; by whom as creatour we live , and by whom being reformed , we live wisely ; and by loving and injoying of whom we live happily : even that true God , of whom are all , to whom are all ; to him be praise and honour for ever .

FINIS .