little after God 1 If wee looke upon worldly men Seek not God Esteeme him not as the only happinesse we shall easily see this how farre they are from seeking God as the only happinesse from esteeming God and loving God as the only happines insomuch that they cannot be perswaded to think that there is or can be any great happines in him you shall hardly beat them out of it but that it were better to have so much gaine such a revenew by the yeare then to have God for their friend they will hardly be beaten out of these principals and therefore it is no marvaile no wonder if they turne an ace with God and be bold with sinne to like violation of their peace with God to purchase that thing which they count more precious then God and to turne their backs on God to get that which they count their happinesse as suppose they think that gold or any such thing be the only way to make them happie then farewell God hoc primum repetunt opus hoc postremum omittunt they are all for this and therefore I say it is no wonder that these worldly men who never tasted the sweetnesse of God doe thus 2. But this is the griefe of heart and the greatnesse of the sinne Of godly men that Know it that those that are Gods servants that know the excellencie that is in God and doe pretend to it and professe that they believe that God is their only happinesse Professe to believe it and that it consists in their communion and fellowship with him yet when all comes to all they are so farre carried away with the course of the world Yet neglect it that neglecting God they seeke after gew-gawes and toies and place so much happinesse in them and make so little after God though they professe otherwise and though they know otherwise It is not my jewell in my bosome or my curling or crisping my haire that makes me a happie woman nor is it any of these gew-gawes or toies happily will they say that makes me happie But yet alasse when all comes to all they goe as gaudie and as fantasticke as any others and make so much of it and are as readie and as foolish to run to the same excesse of riot as though God were not their ornament and their happinesse If they did believe this and remember this that their happinesse and excellencie lay all in God though they might make use of other things in a sober and a modest and exemplary way such as were fit to give an example to the world of extraordinarie pietie and sobrietie in this course and with this caution I say though they might make use of any sober and modest way yet they would not goe so vainly and fondly and gaudily and place so much happinesse in these things did they believe this that their happinesse lay in God and surely it argueth that they have not that high esteeme of God and that they repose so much confidence in him as in their only happinesse they would not els be so fond of so foolish things for it is a thing incompatible with a minde that is fully possessed with the excellency of God which if we had it would make us looke a squint on all other things even the best things and much more on things of an inferiour nature yet I say this follie of many professors that they place so much in these poore things and it is a thing to be bewailed 3 But to come to that which I aime at most Exhortation to the weake and which is indeed the principall viz. the matter of exhortation That we would every one of us seeing the maine of our happinesse lieth in God and so much of it that he alone can make us happie if we can but get him and enjoy him and walke in a sweet and holy communion with him that will make us happie though we have nothing else in the world though we be cut off from all other things then I shall intreat to make way by certaine steps and degrees to what I aime at and 1 That all Christians would understand this truth Vnderstand it I know there are many other things in Religion necessary to be knowne but I only mention these steps which otherwise I am not to dwell on but to arise higher and ascend by these Many men I know count many things in Religion and many things that are delivered and so this to be but Paradoxes and the conceits of mens braine the fancies of some contemplative persons that live retired and doe not know what belongs to the world and truly for my own part I will never decline the imputation of being subject to such weaknesse if men will so terme it as there is no man but hath his failings and his errours But yet if this be truth of God and in his Word then I suppose we are out of any danger of being questioned for fantasticke or foolish or paradoxall conceits delivering that which wee have received from God and I would desire every one but to consider and take notice of this truth not as the fancies of a man but as a truth that is divine and as the Word of God that God alone can make a man happie though a man have nothing else understand this and take notice of and thinke on this truth Believe it 2 Believe it bring your hearts to assent and adhere unto it Doe not stand out in distinctions or in staggerings with this truth or speaking against it or finding some evasions or declinations to avoid it but receive this truth and embrace it by a firme and stedfast faith It is not to be expected though this good Word of God bee for my good might serve for a good end viz. to presse the endevouring many things in my practise yet I say it is not expected that it should do this except it be imbraced by faith believe this therefore that is the second step I would desire every one to bring their hearts to this truth and believe this and receive it as a realitie Ponder it 3 Ponder on it and consider it and meditate upon it to chew it up and downe in their mouths and in their minds Many truths there be that have a swimming motion in our heads but there is no decoction of this truth and we are not the better for them because we doe not ruminate on them and chew them that we doe not turne them into nutriment As you know it is with meat which a man would put into his bellie if it be not prepared some way as boyled or roasted or some such fitting it will not turne to nutriment but rather turne to diseases in the stomack And so it is oftentimes that many truths that a man understands to be truths for want of ruminating and chewing they doe not turne to spiritual nutriment to breed any good spirits any good blood
when the mind of man closeth and assenteth and consenteth unto it I meane no more here by faith then an assent though I know it comprehends more then this which is the reason of the mistake of many Divines and of the diversitie of opinions that is among them and so of their contradictions one of another I say the not cleare observing of the use of the word but every one understands the word in his owne sense and so takes up opinions according to his owne mind and so makes contradictions which oftentimes are about matter of words now I say faith comprehends not only the act of the understanding but the act of the will too so as the will doth imbrace and adhere and cleave to those truths which the understanding conceives and not only imbracing meerely by the assent to the truth of it but by closing with the good of it tasting and relishing it as faith in Christ is not only the assenting of a mans mind that Christ is the Saviour but a resultancie of the will on Christ as a Saviour embracing of him and loving esteeming and honouring him as a Saviour the Scripture comprehends both these together and there is a rule for it which the Rabbins give for the opening of the Scripture viz. verba sensus etiam denotant affectus words in the Scripture which seeme too imply matter of understanding only import also matter of affection as in that place Iohn 17.3 This is eternall life to know thee c. It is not bare knowledge the Scripture means there but knowledge joyned with affections And so in the Psalme 1.6 The Lord knoweth the way of the godly c. It is not a bare knowledge only for then there were no more said of them then of the wicked but it is meant of a knowledge peculiar to the godly and therefore it is not a bare knowledge for the way of the wicked shall perish implying hee knowes the one with approbation of and delighting in his wayes and that is the meaning So that now to draw up this there be two things to make up this faith this believing this assent for I go no farther here 1 There is a closing with a Divine truth To Gods truth with a truth of God for faith cannot be extended beyond this branch in this Theologicall sense wee now speake of it is true there is a humane faith which embraceth and looketh on a humane truth but this Divine faith which is necessarie to salvation and the way to happinesse respecteth only divine truths of God 2 It implies not only the materiall object On Gods word which faith lookes on but also the formall respect which induceth a man and that is the testimonie of God so that there is an assenting to a truth of God for a divine testimonies for Gods words sake And now joyne both these together and they will both concurre together in the way to happinesse All the knowledge wee have here in this life is but a knowledge of faith such a knowledge as is founded altogether on the testimonie of those divine truths which God hath revealed unto us and not founded on any evidence or demonstration of Scripture for all the stresse of it lyeth on the stresse of divine revelation Manner Sound for 2 Besides this act there is I told you the manner or the qualification of this Act and that is 1. A Sound knowledge 2. A Sound faith For this is a step likewise towards happinesse a sound knowledge and a sound faith take both together and to circumscribe the soliditie and soundnesse of knowledge and faith I shall comprehend it in these two things 1 Due matter and extension 2 Due manner and intension Matter extension sufficient of necessaries 1. It must have due matter and extension to these things it must extend and reach to all those things that are necessarie to bee knowne and believed and then it is sound knowledge and sound faith when it reacheth to all those things that are necessarie for whatsoever things are not necessary bur accessarie a man may bee ignorant of them yea and a man may erre in them and yet bee not out of the way to salvation nor in any danger simply as concerning some things that are not clearly revealed and of some things too that are clearly revealed as it matters not whether or no we know the forme of Noahs Arke or of Salomons Temple c. But for those things that are necessarie to salvation solid knowledg and beliefe must reach to all those Now there is a double necessity as the Schools doe distinguish 1. Necessitas praecepti 2. Necessitas medii I do not intend so much concerning the former as concerning the later yet something I will speak briefly of either First for necessitas praecepti Necessarie as a precept things necessary in regard that God hath commanded them and a thing may be necessarie to be knowne in a more rigid sense which is such an one as a man cannot possibly attaine to the end without it 2 Necessitate medii necessarie as a meanes Necessary as a meanes the want of which and the deprivation of which will exclude a man from salvation Now there are many things necessitate praecepti which a man is bound to know it admits of a great latitude every man is bound to imploy his wits and parts to get as much as may be to be rich in knowledge especially some men according to the proportion of the place they are in Respectively as the Priests lips shall preserve knowledge and therefore the command lyeth on them to read and to studie to attaine to this as Paul exhorts Timothie and to get a further measure of knowledge then is necessarie for others because they are to be as nurses to feed themselves and others so that there be many things necessary necessitate praecepti to bee knowne but yet a man may be ignorant of many things not necessary to salvation and that I mainly intend knowledge in things that are absolutely necessary to salvation Absolutely Now it is a very hard thing and Divines have been at a long stand about it and much puzled in it how to circumscribe or innumerate how to determine what things and how many are necessary to be knowne to salvation which it a man know not he is out of the way to salvation and not in a possibilitie of salvation I say it is a very hard thing to doe this in particular to goe and point out every one that is necessary to salvation absolutely but I conceive this to bee neither a materiall nor satisfactorie way there be some things which God hath required of absolute necessity to be known as that without faith it is impossible to please God or to come to attaine salvation and I would reduce all to that namely to all those truths of God which if a man know not hee is not able to produce and act a
have some apprehension of those things in the tenour of them Assent but in their connexion so that the heart may close with them in giving full assent to the truth of them apprehend the realitie of them to bee such indeed as have a ground and subsistence for it is one thing to apprehend the promise of eternall life and to know what the happinesse is to be in conjunction with God to have a glorified bodie and a glorified soule farre beyond that excellencie that is here but it is an other thing to apprehend that these things are really promised shall be really performed by God and so to set a mans soule to the truth of God by faith that these are not only meere words but such as indeed shall be exhibited to all Gods servants many apprehend these things and understand what is meant by them but yet they have a root of atheisme in their hearts so that they thinke they are but devised things to keepe men in awe and that there is no realitie in them to have no subsistence it is therefore a knowledge of apprehension joyned with a full assent of faith resting on the truth of the things promised but in this place I shall use the word no further 3 In regard of the maine of all Degree viz. in regard of the degree or manner I desire every one to bee industrious after knowledge divine knowledge especially and carefull to joyne assent of faith to their knowledge to mix and temper them together and lastly to aime at a soundnesse of knowledge and a soundnesse of believing that they be solid and not superficiall that they have not meerely flashings or glimmerings of light like lightning which doth not guid a man in the way but rather leadeth a man out of the way Many men may have a flash of knowledge and assent but this is not bottommed nor grounded it is not solid Here you must remember these three things wherein I shall comprehend all that I aime at in this substantiall and solid knowledge which I exhort every one to endeavour after 1 That it be so extensively 2 That it be so intensively 3 That it be proportionably 1 To have it extensively substantiall and solid not some catchings and snatchings at some things in religion Extensively here to get a scrap and there to get a scrap and in the other place another scrap still scraping at a little like a garment made up of patches but we must labour to know the whole will of God and all things necessary at least that are absolutely necessary to salvation to be ignorant in none of them in regard of the neare connexion and that necessary influence that they must have in the forming and fashioning of a right and faithfull receiving of God in Christ which will not be without such a solid knowledge as is apprehensive of all that is necessary Intensively 2 It must be intensively solid and substantiall not onely to know and give assent to all those things that are necessary not meerly catching at one act or some peeces of it but to joyne to this a penetration of knowledge not onely to have it swimming in the braine but that it penetrate and sink into the understanding and make a deep impression there A man may have sometimes a swimming notion in the braine floating aloft on the top which never penetrates nor enters in a man which I desire we would most aime at not to content our selves with a meere swimming notion to licke on the outside as it were as it is in the fable of the Fox when the Crane invited the Fox to the feast he provided gruell for him in a narrow mouthed vessell so that he himselfe could put in his long bill and suck it out but the Fox could not put in his head but was faine to licke the outside c. I would not have men to content themselves with the outside to have a little superficiall notion but the solidity of knowledge consists in this that a man have a reall notion and apprehension which doth enter into his minde and penetrate it throughly makes a deep impression that it be received there and such an impression as may put a tincture on the heart and affections too for indeed that is never a perfect dye of knowledge doth not redound and overflow to the affections and draw them leave a tincture on them and therein indeed is the Crisis of knowledge when it is saving and solid namely then when it is penetrating when it so farre fils the understanding and enters so deeply into it that there is a resultance to overflow from it on the affections to inflame and draw them that will give the through dye which is in graine which will never out but truly save 3 Let every one endeavour after a proportioble knowledge Proportionably proportionable to his parts and meanes proportionable to the place in which God hath set him and proportionable to the oportunities that God hath given him where God bestowes much he requires much a lesser measure of knowledge may be saving where God affords a lesser measure of light In times of superstition and darknesse without all doubt many did get to heaven with a very weake light yet it was such that made an impression on their hearts but farre short of that glitteringnesse of light that is in our times therefore we should for this is one branch of the exhortation labour every one to make his knowledge go hand in hand in an equipage with the meanes that he enjoyes with the opportunities he hath afforded him by God and with the parts he hath to make him capable they that have more means let not them content themselves to have so much as some have had that lived in times of darknesse they that have parts and better understanding let them not content themselves to have so much as a poore ignoramus hath it is not sufficient for them though the thing it selfe be sufficient to salvation and so is not necessary absolutely yet God requires more of them because he hath given more to them God exacts more at their hands because they have received more at his hands God requires that they should keepe proportion How shall wee attaine to it 2 This being premised now let me add concerning the other thing viz. How shall we attaine to this knowledge suppose we be willing and desirous of it as nothing indeed is more desireable then knowledge to be a knowing creature a rationall creature an understanding creature it is pabulum anima the food of the soule a soule that is a reasonable soule is as much nourished and refreshed with reasonable things with knowledge and other intellectuals as the body that is a body is nourished with corporeall sustinance but suppose now we desire this how shall we attaine it This is a large compasse to go through the full of it I shall therefore point out briefly
with Object 1 Knowledge in 1 Generall 2 Speciall of 1 God in his 1 Excellent Nature shining in his 1 Attributes 2 Workes 2 Revealed Will. Covenant which he 1 Commands in the 1 Law Obedience 1 Holinesse 2 Righteousnesse 2 Gospell 1 Faith 2 Repentance 2 Commends by 1 Menaces 2 Promises 2 Divine things 2 Faith Assent 1 To Gods truth 2 On Gods Word 2 Manner Sound for 1 Matter Extension Sufficient of Necessaries 1 Respectively 2 Absolutely 2 Manner 1 Substantiall Penetrative 2 Effectuall Operative 2 Soveraigne feare and love 1 Act. 1 Feare 2 Love 2 Manner 1 Sonne-like 2 Soveraigne 3 Sincere Obedience repentance 1 Act. 1 Repentance 1 Morall Legall 2 Evangelicall 2 Obedience 2 Manner sincere 1 Characters 1 Rise 2 Rule 3 Race 2 Cognizances 1 Vniversality Currant Adequate to the 1 Act eschewing all evill doing all good 2 Rule Decalogue first second Table 3 State in generall Particular Calling 2 Perpetuity constant 2 Generall All these 1 Are required both 1 Absolutely 2 Comparatively 1 Knowledge and Faith 2 Feare and Love 3 Repentance and Obedience 2 Must be regulated by the light and line of the true Religion 1 None but that can teach these 2 These are all that that teacheth 2 These are the way to all happinesse 1 What way 1 Sufficient 1 Effectually 2 Onely 2 Necessary 2 To what happinesse 1 True 1 Inchoate 2 Consummate 2 All. 2 Probation 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Scripture 1 Knowledge Faith Joh. 17.3 2 Feare Love Prov. ◠7 Rom. 8. 3 Repentance Obedience Psal 15. 1 Distinctly 2 Conjunctly 1 Knowledge and faith Ioh. 13.17 2 Knowledge and feare Prov. 9.10 3 Feare and obedience Deut. 3.29 4 Knowledge love obedience 1 Chron. 28.9 2 Conscience 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Happinesse in Gods Favour 2 Gods favour by these 2 Application 1 Confutation 2 Conviction 3 Examination 4 Reprehension 5 Exhortation 1 Particular Get 1 Knowledge 1 What for the 1 Object divine 2 Act. 1 Apprehension 2 Assent 3 Degree 1 Extensively 2 Intensively 3 Proportionally 2 How 1 Preparatives 1 Humility 2 Ingenuity 1 Freedome from 1 Partiality 2 Prejudice 2 Full 1 Estimation 2 Affection 2 Perfectives 1 Conscience 2 Diligence to allow time 1 Imploy parts 2 Improve meanes 1 Publike 2 Private 3 Prudence 3 Wherefore Consider the 1 Thing which is a 1 Speciall ornament 2 Initiall Lineament 3 Perpetuall Regiment 4 Effectuall Instrument 2 Times of 1 Gospell 2 Reforamation 2 Get feare love 1 What for the 1 Object placed on God 2 Act tempered together 3 Degree Soveraigne 2 How in 1 Generall by taking 1 Heed to chase away other 1 Feare 2 Love 2 Care to chafe in these 2 Particular by 1 Constant Application 2 Vigilant Caution 3 Frequent Excitation 4 Pregnant Meditation of 1 Vanity of world 2 Excellency of God 3 Nobility of Man 1 Immortall soule 2 Mortall body 3 Wherefore these 1 Best fruit of knowledge 2 Next root of obedience 3 Only grace of either without which neither 1 Knowledge saving 2 Obedience pleasing 3 Get repentance obedience 1 What for the 1 Act in all parts 1 Thought 2 Word 3 Deed. 2 Manner sincere 1 Intrinsecally in the true 1 Rise from 1 Knowledge Faith 2 Feare Love 2 Rule 3 Race 2 Extrinsecally 1 Vniversall in 1 2 Negative Affirmative 3 Thought Word Deed. 2 Perpetuall 2 How in 1 Particular by 1 Increasing forme 2 Excercising these 1 Knowledge 2 Faith 3 Feare 4 Love 2 Generall 1 Serious consideration whereto take 1 Heed of 1 Carnall 1 Reasonings 2 Feare 3 Sloth 2 Worldly distractions 2 Hint of 1 Outward occasions 2 Inward motions 2 Strong resolution 3 Speedy execution 3 Wherefore these are the 1 Scope of Both. 2 Seale of Truth 3 Scale of all our 1 Owne consolation 2 Neighbours edification 3 Gods glorification 2 Generall Seeke 1 All these 1 How in the due 1 Order 2 Temper 3 Manner 2 Wherefore 1 Each of them in conjunction 1 Beautifies 2 Fortifies 3 Beatifies 2 Neither of them in separation can 1 Subsist in sincerity 2 Support in anxiety 3 Suffice in felicity 2 True Religion 1 Magnifie 2 Certifie 3 Satisfie 3 Happinesse in these 1 What happinesse which is 1 Desirable attaineable 2 Miserable in world 3 Incomparable in God 4 Indubitable in this way 2 Why. 1 Necessity of thing 2 Mortality of man 3 Mutability of times 4 Excellency of gaine 5 Oppurtunity of grace THE RIGHTEOVS MANS PLEA TO TRVE HAPPINESSE SER. 1. Preached in Ten Sermons PSAL. 4.6 There be many that say who will shew us any good Lord life thou up the light of thy countenance upon us WEe have treated formely of the use and benefit of a forme of sound and wholsome words The last time I gave you that forme which I did in a prudentiall way The summe of which consisted of 52. Heads or Particulars partly belonging to the Porch and Frontispice and partly to the Pile and Edifice it selfe There were foure things that I desire to premise in the Frontispice Concerning Happinesse Concerning Religion Concerning the Church Concerning the Scriptures And they are all of generall importance in the first gate and entrance as being the first grand inquiries that will be made as it were in the entry How shall a man attaine to true happinesse That is the very first thought the very first desire of the soule and the very scope and summe of all a mans labours and endeavours and the very scope and summe of Religon And the resolution of that brings in the second That the onely happinesse is how ever men mistake I say the onely way to attaine true happinesse is by the Knowledge Feare and Service of God according to the true Religion And that as I said leads to the second Inquirie which is There be many Religions in the world How shall a man know which is the true Religion Which of all the rest is that that the soule may rest upon And the answer will be That neither the Pagan and Heathenish nor the Iewish nor the Mahumetane but in a word the Christian Religion which is professed in the Church of God that is the true Religion And that brings us to the third which is But there be many pretenders to the Church and a man knowes not which of them is the true Church The resolution will be the Protestant Church That Church that submits its selfe to be regulated by the Scriptures is the true Church and then the fourth will be concerning the Scriptures I am now to beginne and therefore have chosen this portion of Scripture for that purpose concerning the first of these foure viz. Concerning Happinesse Now I will but briefely acquaint you with one thing which I did not doe the last time and so goe on There be as I have said 52. Heads in the whole for I framed it so at the first that if it might be possible I might goe thorough it in the compasse of one yeare There be these
to looke into the brest and see the secrets of his heart and thoughts I am contented to conceive so charitably of you and charitably to interpret and excuse except I see the failing be over grosse if it be not extravagant and exorbitant I will candidly make the best construction But remember that besides man whom thou maist put off with words because hee hath no such art to see thy inwards yet thou hast a God to deale withall and thou hast a great Tribunall at which thou must give up a reckoning thou hast a conscience within thee to deale withall which will once be awakned And though I be not able to convince thee that thou dost too much poize towards and post after worldly things that thou goest beyond the golden line of mediocritie yet if thy owne conscience doe accuse thee consulting with the Word of God and those many passages in it which point out this sinne that if there be any truth and proprietie in the Word all those passages flie in thy face and proclaime thee guilty that thou art guilty of this sinne I say thinke not because now thou canst put mee off with such flimme-flamme excuses thou canst put off God too then daube not with God and thine owne conscience with whom it is to no purpose to dissemble this being premised in generall I shall adde but these two things in particular There should be a vast difference 1. First of all consider that there is a very vast and wide and broad difference betweene those affections which wee should have to God and those which we are allowed to use for the world and worldly things There is a vast and broad difference betweene the excellencie of the one and the vanity of the other and therefore there should be as vast and broad a difference in our prosecutions and affections towards the one and towards the other and if there be not a very broad difference that thou dost infinitly more pursue after God after heavēly things which are infinitly of more worth than all worldly things than thou dost after any worldly thing If there be so nice a difference that thou canst hardly distinguish and discerne which is predominate in thee or which thou dost most looke after in which thou placest the greatest part of thy felicitie thou art guilty for it cannot be right unlesse there be a broad difference because it is but reasonable If God be so infinitely transcendent above all these worldly things and goe so farre beyond all those earthly things as that they are all but as the dust of the ballance in weight against God Then if thou dost seeke these things and minde these things and dost doe it any way as much as thou dost God it is certaine thou dost it inordinately and exorbitantly And therefore to end this I would desire every one but to try their consciences and their hearts and see whether they can discerne such an infinit distance in themselves between the price they set upon God heavenly things the prosecution after them and that price they set upon the prosecution they do make after worldly things if they doe not finde the difference wide but that their hearts doe bend and warpe too much towards worldly things it is certaine hee is guilty of this fault which I now taxe and the words doe meet with him in a just reproofe and hee hath neede to be humbled for it 2. As there should be so wide a difference so broad a difference betweene those two that it should be written in legible caracters it may be in a palliating way onemay say I will dare any man in the world to say if bee can I am as much for the world as for God I know there is a broad and a wide difference to be put betweene them and a man shall wrong mee to thinke I bring the world in competition with God when as alas all these pretences will be but as Fig-leaves to cover him As suppose now in an other case I should palliate an inordinate love to the maid more than to the wife and yet the wife deserve more of love this is a great suspition for there is a great deale of difference that is betweene the one and the other if I should not make a broad difference betweene the one and the other I might be suspected and I will assure you how ever a man may be free from the sinne yet hee cannot be free from the suspition of an adulterous minde towards these worldly things if there be not a vast distinction and a broad difference in our carriage towards the world and towards God Now I say as there should be this wide difference observed in our prosecution of the world and of God so there might be There may be a cleare evidence and are meanes to fetch men out of their holes and fences that they have and cleare evidence to convince that there is a great deale of exorbitancy and disorder in this kinde in the carriages of the greatest part of men in the world and even of Christians too that professe themselves to be such and indeede such as are really such but are not aware of this remainder of corruption that still adheares unto them especially sith it comes disguised and covered with some faire excuse or vizard I say there be many evidences If we consider that might clearely evince it to a man that wil deale truly with his conscience and not captiously as one man will deale with another He give but a briefe touch 1. Examine thy expence of time Expence of time what time dost thou bestow upon God and what time dost thou bestow upon the world Certainely a man that loves his wife will not bestow more time in conversing with an other woman it will be very dangerous and prejudiciall to his credit and reputation if he doe and hee can hardry wash his hands from shroud suspition And in this case it is so likewise if a man spend all his time or the most of it in the prosecution of the world and worldly things and grudges at a little time for God sixe dayes are not enough for the prosecution of the world and one day too much for looking after God and after heavenly things is not this a signe of the hearts going out inordinately after the world But I know there may be many difficulties in this and some that may be justly objected against this character and therefore having given this in generall I passe it Paines But secondly an other thing there is that may come a little closer viz. the paines wee take especially with the intention of the minde laid together admit it be necessary and Gods owne appointment and the thing requires it that no time must be spent otherwise for the great Publican of the world Sleepe takes up much tribute of a mans time and takes out a great portion And the necessary reparation
never be untyed again if the match be once made betweene God and t he soule of a man that must continue which is the excellency of happinesse For this is one maine part of happinesse that it shall never be lost And therefore where there is such riches in God and such All sufficiency as appeares in the particular attributes before mentioned and such as wee are capable of as are within the sphere of our natures capacity and so may be our good For nothing will make us happy but what is bonum congruum And where wee may come to have sufficient conjunction with it an intimate and strong conjunction and indissoluble and inseparable And all this being in God there can be no hinderance but that God alone may nay God alone is the spring of all our happinesse and so the point is cleare That God alone can make a man truely and perfectly happy give us the reall and the royall happinesse The fifth Sermon PSALME IV. VI. There be may that say who will shew us any good Lord lift thou up the light of thy countenance upon us WE are still upon the point of happinesse The last time wee came to the affirmative part viz. That God alone can make us happie I opened then the point and demonstrated the truth of it wee now come to the Application of it The maine thing that I aime at according to my ordinary course is the matter of Exhortation But before I come to it I shall premise a word or two SER. V. First for Instruction Application Second for Reproofe and so Third for Exhortation Instruction of the ignorant 1. First of all for Instruction Wee may first learne what happinesse is and who is the happy man A thing I confesse which I mentioned by way of instruction out of the former point as sometimes it fals out that I have occasion to deduce the same things out of different principals But yet let no man thinke it is superfluous for for the most part those consequencies which flow out of many things and are so often spoken of are for the most part I say of frequent use and therefore if they be iterated it cannot be unnecessary as we see it there be some things that are more necessarie than others and we are not wearie of using them often nay alwayes and some things though necessary yet if we use them alway we should grow wearie of them as now if we use Beefe and Mutton or any one such thing though these are the best wee can hold longest with yet if we use them alwayes the stomack would be cloied and we should grow wearie of them But yet Bread we are not wearie of though we use it alwaies nor drinke we are not wearie of using alwayes what ever other cates or dainties we have yet these are common concommitants of all our eatings and feasts And so there be some things in Religion that men would bee cloied with all with hearing them often over and they count it tedious to have them often inculcated upon But yet there be some things that are so necessarie and we have such an immediate necessity of them that the state of our soules requires that they should often be inculcated on As the saying is which I often use Nanquam nimis dicitur quod nunquām satis discitur We can never heare that too often that we can never learne too well And this is that we learne hence both Who are the happie men And wherein happinesse consists Because there is so much blindnesse and darknesse in the minds of men this way and men are so befooled in their thoughts that though they be told of it a thousand times yet they will relapse into the same errour Now to give a briefe touch Godly we see here that a godly man and even in the worst condition Felicitie when he is at the lowest how ever men do scorne Dignitie and despise men in that condition yet if we looke on them as we ought to do with judicious eyes we must needs acknowledge them the happie men Admit they have not wealth admit they have not honour admit they have not pleasure in this world but it is all contrary with them yet if they have God who is the all in all in point of happinesse as this truth manifessteth who can deny that they are happie men We see the Stars although we see them sometimes in a puddle in the bottome of a Well nay in a stinking Ditch yet the Starres although they reflect there have their situation in the Heaven So it may be with a godly man we may see him in a miserable condition in a low condition for these worldly things but yet for all that hee is fixed in the region of happinesse so long as they retaine the possession of God and the fruition of him that God ownes them and that they have commerce with him and communion with him It cannot be but that he that thus partakes of God must partake also of happinesse And on their side it will not be amisse though it be done enough already yet it can be never too enough to beat downe the vanitie of worldly men that want godlines Wicked Miserie Indignity and so have no interest in God but live in their naturall condition in prophannesse or some higher degree of sinne and are strangers and aliens from God Suppose now such a one who hath all those outward things in such a manner that men at the first view doe admire and envie and repine at the happinesse of such a man yet if a man doe consider well and view the state of that man he cannot conclude him to be a happie man Alas this man is without God he hath not the favour of God but God is his enemie and how can he be happie then As the Father speakes of Ahab he describes him sitting in his Ivorie palace in the time of the three yeares famine in Samaria when that there was a want and scarcitie of all things by reason that it had not rained in three yeares saith he he had gold and silver and jewels in every place but yet saith he what good doth all this to me so long as the heaven is as brasse above and the earth as iron beneath And what good can all these worldly things doe to a man so long as the heaven is as brasse so long as heaven is shut against him if Gods favour be not on him but his frowne this must needs dash and marre all the mirth and happinesse that he hath in the middest of all earthly things 2 Secondly Reprehension of the madnes of wicked men who we may take up an other consideration from this and speake of it by way of Reproofe and Lamentation and bewaile here the vanitie and miserie of a great many not wicked men only but even godly men that seeing there is so much in God yet they make out so
I would desire every man therfore ever and anon to ponder on this truth and meditate on it Is this a certain truth that there is such a compendious way to happinesse that although I goe not from the East to the West Indies and fetch all the commodities to bring in gain daily bring in such an estate to me yet if I sit still and only take care to walke with God and make God mine if I can but get him and come to possesse my soule of him and have a fruition of him this will make me happie alone I would desire men to consider this and to ponder and meditate upon this 5 And then in the last place Walke in the strength of it I will but only mention all these steps let us carrie our selves in the vertue and strength of this truth in the way that this truth thus known and believed and thought on will bring us unto and force us to goe let us doe these things that may expresse our apprehensions of this truth and our beliefe of it and our thinking on it this is the maine thing I aime at Let us live as those doe and as those cannot chuse but do that doe know and believe and thinke on this truth Now there be but three things wherein wee shall expresse the realitie that we doe know and that we doe believe and that we doe ponder and thinke on this truth and not cast it farre from our eyes I say wee shall expresse it in these three things according to the severall rankes and degrees of men They that yet are not in possession of God should 1 First of all are there any men that are not yet in the possession of God that are yet without God in the world such as have no interest in him no relation unto him no assurance of his favour if this be a truth that in his favour is life and that all our happinesse is bound up in him then those that know and believe and thinke on this truth should seeke after God and endeavour to make God theirs to come in and lay hold on God to come into covenant with God to come out of their sinfull course and to repent of their evill wayes and to make their peace with God and set themselves to walke with him Seek after him So that this is the first sort of men we have to deale withall if there be any here that are not yet Gods nor he theirs that are not in covenant with him nor have an interest in him nor have any assurance of his favour nor any ground of any such assurance let this be an incitement to induce them to make it the first thing that they doe to lay hold on God believe in him submit your selves to his service repent of all your evill wayes and come into the service of God only let me adde something by way of caution though we all professe the name of God yet I perswade my selfe there is none here that is so charitable to thinke that all that are within the pale of the Church have reall interest in and reall possession of God Many are called but few chosen and I thinke no man will hold this in generall uncharitable though when a man shall fall to deale with particulars perhaps there hee may transgresse the bounds of charity but I say in the generall there is no man will question it And therefore being to speake in such a place of this argument where we suppose there are a great many that have reall interest in God yet we cannot expect that all have so the thing therefore will not be in vaine to give some cautions 1 Take heed that they do not presume that they are Gods and hate the profession of him Presume not and have an interest in him without sufficient ground and warrant there be many things that lift men vainly up in their presumptions this way Briefly to mention some few 1 Many men are presumptuous of God and of his favour Vpon goods of fortune upon the most unworthie ground that can be I mean not worthie to be named among Christians as a ground of Gods favour I meane riches and outward estate they presume on this as a signe of Gods favour supposing if God did not love them how should he prosper them so whereas they see that many men that pretend more to Religion than they doe and are more busie in religious wayes and courses then they are yet notwithstanding they have a great deale more and are a great deale richer and more prosperous then they are and therefore they are readie to blesse themselvs but this is so fond and foolish a ground to presume upon as it is unworthie to be mentioned among men much lesse among Christians I beseech you let no man be so foolish nor so ignorant in the wayes of God as to think that a great estate is an argument of Gods reall favour God many times debarres his servants and children of those outward things and many times loades his enemies with them As you know it is in another case those Sheepe and Oxen that are to be fatted for the slaughter shall be sure to bee put in the best pasture whereas those that are to live be laid up perhaps in a poore or no pasture And so it is in this case those that God preserves for heaven reserves to eternall glory may be and often are in a meane condition on earth whereas those that he fattens for eternall fire for the day of destruction the day of slaughter are it may bee fatter fed here I hope there is no man therefore in this assembly that will be so foolish as to be carried away with these to thinke that because he is in greater estate and hath more riches hee is therefore in Gods favour Vpon the bounds of the Church And again many men are readie to presume because they are in the bounds of the Church as they replyed to our Saviour have not we heard thee preaching in our streets yet saith our Saviour I know you not It is no argument that a man is in Gods favour because God hath made a man so happie as that hee hath beene borne in the bosome of the Church of God and hath beene acquainted with the means of grace and hath been a partaker of the ordiâ—â—nces as I have said divers times on other occasions there may bee found some filth under the stones of the Temple under the Church building so there may be as filthie and as odious persons to God live under the ordinances and in the Church as any other And therefore let no man presume on this build on this that he is in Gods favour because God have given him this happinesse made him so happie as to bee borne within the Church of God 3 Let no man presume on common gifts Vpon common gifts there be some gifts even in the Church of God and such as
yet more often bestow yet more time in meditating upon our wayes Reinforcing and reinforcing our selves upon new resolutions humbling our selves for what wee have failed and even as a horse will do after every stumbling make so much more speed so after al our stumblings and failings let us recover and inforce our selves so much the more To omit all extraordinary cases and extraordinary persons and extraordinary times and motions of Gods spirit and all other extraordinary occasions wee must take this course of serious examination and strong resolution Speedy execution 3 And then there remains nothing but speedy execution to let upon this which is the third thing in the generality and which I will expresse a little more particularly And there bee but two things that I will mention as most considerably helpfull to set a man upon and strengthen him in a way of obedience In speciall First of all Repaire and increase in Knowledge the repairing and increasing of those former things in the poynt as namely your knowledge labour for a new improvement every day increase your knowledge Let the word of God dwell plenteously among you strive more to know what the good and acceptable will of God is build your selves up more in your knowledge and this is one step toward our obedience Increase your faith and beliefe Faith cleaving and assenting to the word of God beliefe that is a good helpe It is unbeliefe that is a great rubbe hindring us from setting upon the wayes of obedience for because wee doe not beleeve therefore we doe not doe But the more firmely we beleeve the more strongly wee shall runne the wayes of Gods Commandements Againe increase your holy affections of feare and love Increase a holy feare of God Feare often set his Majesty before your eyes often thinke upon the holinesse the excellencie and the purity of his nature thinke on his Majesty in all respects think upon his All seeing eye and upon his All-knowing knowledge that he takes an account of all a mans wayes and all his actions and this will worke a holy feare of his Majesty and that holy feare will put it upon holy obedience Increase also your love and sweet affections towards God labour to see Love not only excellencie to astonish but beauty in God to move us to love and sweetnes to inflame our love labour to see all the goodnesse and sweetnesse that is in him and this will wonderfully raise our thoughts to love him and that love infinitely set us on in a way of obedience to him This I say will be a great helpe for the truth is nothing in this kind commeth off hansomly from us if it comes not from love it is against the hair if it come not from a principle of love whereas on the otherside as the saying was Marti arma non sunt onera The commandements of God will not be burthensome to us if we love God so that now the increasing and the renewing of every one of these former things wil be a meanes to set us upon obedience for every one of them servs proportionably for the watering of the very root of obedience to make it thrive and prosper though I doe not now for it is not necessary if I would make a young tree grow that I have planted that I should goe to the top or boughes of the tree and cast water there it is but frivolous for it sufficeth to cast the water at the root for it is the root that nourisheth all the branches and all the sap it is first at the roote and so conveighed to the boughes and branches So it is in this case I doe not speake of watering the top of obedience to make it flourish outwardly but water the root with this knowledge and these affections which are the root of all the actions of obedience and then there will naturally issue forth the fruit of obedience For if these be kept well and strong if these be renewed and furthered the other will be a naturall issue out of it 2. But yet to speake a little more particularly Exercise these The maine thing that will helpe us in obedience is the very act and exercise of obedience Every act is strengthned and every habit is strengthned by the exercise of many acts of that habit and it groweth to be strengthned by frequent use obedience is a thing that cannot bee otherwise strengthned but only by meere practice So that this is the Maine viz. the setting upon the worke not only meditating and pondering upon it and thinking what I ought to doe to obey God but when I doe know what his will is I must set upon the doing of it I must not dispute about the thing but fall upon the doing of the thing which I know I ought to doe And now in this there be two things Some things must bee taken heed of that will hinder us in the practise of obedience Take heed And some things that we must take care of that will exceedingly further us in a course of obedience I will but touch upon some few things in either Reasoning Take heed of such carnall things Of Carnal as will choak us in the very thoughts when we are to goe about a course of obedience I say will choake the very thoughts as 1. Carnall Reason It is a wonderful thing to see and yet no wonder when we consider our naturall condition how many things will boyle as it were out of the heart how many foolish excuses and how many vain pretences to keepe a man off from duty when a man hath some thoughts to goe about it as when a man hath some thoughts to goe and heare the Word of God then ariseth such an hindring thought as thus I can sit at home and reade the while and save my labour of going I know what the Minister wil say viz. that it is but faith and obedience we must labour for And so many other things there may be and indeed so many as that they will take us off from the thing we should and indeed otherwise would doe It is strange to thinke of the infinit reaching and racking a mans wit to make excuses some thought of other is in the way either it is not now time or some thing else there is alway some disputes that reason wil suggest by which wee contradict our intents and choake our purposes of doing this or that duty Take heed therefore of canall reason it is a dangerous thing to word it with God but when a man once seeth his way before him then it is hast to fall upon it let there bee no cunctating no delaying in the work for some foolish respect Remember this there is nothing in the world but may be spoken against if a man would give way to every reasoning Is there any truth in the world but may be reasoned against is there any truth so cleare but
wit will find something to say against it But it is no matter what men or thy owne carnall reason say so Gods word saith otherwise And therefore away with all such foolish carnall reasonings as these I would doe such a duty but there is a secret suggestion of my heart now that I thinke it not best to do it or I will doe it some other time but away with these when wee know what we should doe fall on it and doe it Away with carnall feare Feare away with feare take heed of it Rusticus expectat c. A countrey man expects at the water side to goe over he seeth the waterrunning and is resolved to stay till it was all gone but hee considered not that it came from a Fountaine And so as there wil be disputes alwais so there is a spring of difficulties that will arise as indeed there can beno good action but there is or may be some danger or difficulty in the performing of it and something that may be a restraint against the performance of it Carnall feare will hinder I shall have some shame a nick name it may be set upon me I say carnall feare of shame may hinder that is an other but we must rectifie this feare with the feare of God nay mortifie it A man must not respect such foolish things nor feare some Bug-beares but fear God And let that feare extinguish all carnall feare that may otherwise discourage and dishearten us in the thoughts of any duty 3. There is likewise carnall sloth Sloath. and sluggishnesse of our nature whereby wee learne to delay and put off and the Devill is ready to envegle us with it and put it into our heads that this may be done soone enough before I die what shall I be godly and holy and be a Saint before I come to heaven yes I tell you you must you must be Saints here or else you shall never bee Saints there Doe not delay nor dally nor suffer your corrupt nature therefore to keepe you off by any reason that can be objected againt this Do not fall off from the duty out of a meere sluggishnes to be loath to put your hands to your mouth as they say loth to put out your hands to reach the Crowne Take heed of these carnall things 2. Take heed of worldly distractions Worldly distractions It is a wonder to think into what a labyrioth the world leeds a man if hee will dance after the pipe of it sometime with this thing and sometime with the other thing so that there is no time for any duty to God doe it I must and not slothfully I see that this is a duty and there is no excuse to bee made but the subtilty of the world insinuates it selfe into us drawing us from one taske to an other taske from one occasion to an other oceasion from one visite to an other visite and complement after complement that a man eats out all his precious time cats out al good thoughts while a man danceth in that maze and followeth the world in a wild Goose chafe And certainly if a man will stay while all worldly busines bee done a man shall never have any time for God But remember one thing is necessary take your selvs off from worldly distractions do not plunge your selves over head and eares in the world Be not so deep in the world as too too many are that have nothing left nor spirit nor time for God nor for their own souls But remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let not the world have al bestow some time upon God some time upon your ownsoules 2. I will add but a word for the affirmative part take care of and that is concerning what you must take care of In a word 1 Hint of take the hint of al outward opportunities occasions when God offers an oportunity of doing him service of doing any act of obedieÌ„ce do it 2. And take the hint of inward motions when the Spirit of God and the dictate of our conscience doth say this is the way walke in it and thou oughtest to doe this doe it 1. Take the hint of opportunity 1 Opportunity as suppose thou hast an opportunity of prayer take heed of all those creepings and windings those serpentine tricks of the flesh and the world that would stay thee and when thou hast an opportunity to prayer offered lay hold upon it and make use of it take I say the occasion when God hath now led thee to privacy thou art then where thou maist freely have communion with God Take also that opportunity that thou hast offered to doe good to thy neighbour while wee have opportunity let us doe good to all It is not good to let slip any opportunity that is a certaine truth Doe not neglect therefore nor slightly but upon just ground let fall any opportunity when God gives a man an occasion and an opportunity it is Gods call and therefore let no opportunity slip It may be now thou hast a good knowledge of the waies of God thou hast a good affection to it and thou dost not act yet according to it but when there comes any opportunity for us let us take that occasion let that wind blow us over to God by duty let that opportunity make all move to God 2 Take the hint of the motion of Gods Spirit I doe not speake of any extraordinary motion Inward motions or revelation It is not needfull for me to stay for them neither are they such common things as some fanaticall and fantastick spirits have and do imagine whether out of strength of fancy or wickednesse of policy I know not yet notwithstanding the spirit of God hath divers wayes of revelation as in his word or upon some occasion of some acts of the spirit the spirit of grace that God hath planted in a mansheart that stirs him up to good And this spirit of God doth often times whisper to us saying this is a duty thou must doe and thy conscience doth witnesse with the spirit that it is so and thy owne affections if thou hast any heaven ward duty-ward do stirre thee also now these come on thee doe not neglect the offer of the spirit doe not quench the spirit of God Thou hast it may bee a motion to goe and pray to God and this comes from a regular ground and it is also seasonable doe not lightly then extingtish and quench the spirit through neglect drive not away the spirit God is willing to strive with thee and thou shalt not drive away the spirit if thou art but â—achable if thou hast but an eare to hear oh â—f God wil sweetly converse with us and put an hâ—nt to quicken good motions in us if hee will I say O let us cherish them by putting ourselves ponduty O when God offers the hint by his spirit take it take that hint I say A man may doe