THE RIGHTEOUS MAN'S PLEA TO TRUE HAPPINESS IN Ten Sermons, on PSAL. 4. ver. 6.  
Preached by John Stoughton Doctor in Divinity, sometimes Fellow of Emanuel College in Cambridge, late Preacher of Aldermanburic, London.  Psal. 73.25. 
Whom have I in heaven but thee, and there is none upon earth that I desire besides thee.  
Printed at London by Tho. Cotes, for john Bellamy, H. Overton, A. Crook, I. Rothwell, I. Crook, R. Sergier, D. friar, and R. Smith. 1640.   

A Methodical Analysis of the Principal things contained in these Sermons on Psalm 4.6. as they were left written by the AUTHOR.  
Doctrine. ALl men do universally and naturally desire that good which will make them happy.  

Explication. 

1. Proposition. 

1 What Happiness. 

1 Definition it is 

1 Propounded 

1 That excellent estate  
Of reasonable nature  
3 Wherein it possesseth and enjoys  
4 That good which it is capable of, and can reasonably desire with satisfaction and security.    
2 Explained 

1 Objective good. 



1 General 

1 State of a  
2 Reasonable Nature.  
3 Excellent.    
2 Particular.    


1 Convenient.  
2 Excellent.  
3 Sufficient.  
4 Permanent.      
2 Formal. 

1 Possession.  
2 Agnition.  
3 Estimation.  
4 Fruition. 

1 Delight.  
2 Content.  
3 Security.          
2 Distribution from the 

1 Subject. 

1 God.  
2 Reasonable creature. 

1 Angels,  
2 Men requires. 

1 Fruition of good 

1 Internal right frame of 

1 Soul  
2 Body 

1 Plenitude of understanding  
2 Rectitude of will.      
2 Externall. 

1 Instrumental. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2 Principal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.      
2 Operation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.        
2 Kinds and degrees. 

1 Deficient.  
2 Sufficient.  
3 Perficient.        
2 How all men desire it. 

1 Morally 

1 Ignorantly.  
2 Inconstantly.    
2 Naturally. 

1 universally. 

1 Consideration of Happiness. 

1 General.  
2 Particular.    
2 Interpretation of Appetite. 

1 Elicit.  
2 Innate.    
3 Condition of men. 

1 Wise.  
2 Weak.      
2 Necessarily.        
2 Probation. 

1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 

1 Scripture.  
2 Experience of 

1 Good.  
2 Bad.      
2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Reason. 

1 Constitution in written.  
2 Not blotted out by corruption.  
3 Left for stock to graft. Renovation.      
2 Application. 

1 Instruction. 

1 Congruity of beginning with this 

1 Philosophy.  
2 Mechanicie.    
2 Excellency of Divinity. Above 

1 Meets our desires.  
2 Helps our defects:  
3 Mercy of God towards, 

1 Church.  
1 Vs.    
4 Misery of Man. 

1 Knows not.  
2 Seeks not.  
3 Likes not.    
5 Possibility and way of cure. 

1 Invincibly.  
2 Inviolately.      
2 Exhortation to 

1 Preachers.  
2 People. 

1 Observe Inclination.  
2 Acquire Direction.  
3 Fix Resolution.  
4 Force Execution.           
2. Doctrine, That not the Quintessence of any, nor the confluence of all created things can make a man happy.  

1 Explication. 

1 Proposition. 

1 Subject. 

1 Created good. Nor 

1 Quintessence of best 

1 Accomplishments 

1 Intrinsical of the 

1 Mind. Virtues 

1 Intellectual.  
2 Moral.    
2 Body.    
2 Extrinsecall of 

Fortune.      
2 Additaments. 

1 Intrinsecall of 

1 Honour.  
2 Pleasures.    
2 Extrinsecall of 

1 Riches.  
2 Friends.        
2 Confluence of 

1 Many  
2 All.      
2 Without God they 

1 What God may make Accession.  
2 Without God. 

1 May breed imagination of happiness.  
2 Cannot give possession of 

1 Principal, Royal.  
2 Real.          
2 Predicate cannot give happiness either 

1 Supernatural. Natural.  
2 Perfect. True.      
2 Probation. 

1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 5. 

1 Scripture. 

1 De. 

34.12.  
73.18.  
44.15.    
2 Hos. 2.21.  
3 jer. 9 23.  
4 Tim. 6.17.    
2 Experience. 

1 Extraordinary. Eccles.  
2 Ordinary.    
3 Reason.    
2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nature of 

1 Happiness wherein must be 

1 Perfection.  
2 Satisfaction.    
2 Created things. 1 Each. 2 All good in them. 

1 Defective short  
2 Diminutive narrow. No 

1 Perfection.  
2 Satisfaction.    
3 Derivative shallow, without God not 

Had.  
Held.  
Happy      
3 Man requires good 

1 Long immortal.  
2 Large universal.  
3 Deep spiritual.          
2 Application. 

1 Instruction to 

1 Correct our judgements concerning happiness of 

1 Others.  
2 Ourselves.    
2 Convince error of 

1 Worldly Philosophers.  
2 Godly Professors.      
2 Reprehension of 

1 Practices of the 

1 Worldly.  
2 Godly.    
2 Pretences: there 

1 Should be vast difference.  
2 May be clear evidence, if we consider 

1 Expense of 

1 Times, Paines.  
2 Thoughts, Cares.    
2 Neglect of 

1 God.  
2 Neighbour.  
3 Soul.          
3 Exhortation. 

1 Duty. Learn to 

1 Abate for world. 

1 Action.  
2 Affection.  
3 Apprehension. Opinion.    
2 Translate to better things, 

1 God.  
2 Heaven.  
3 Holiness.    
3 Moderate. 

1 Grief of 

1 Want.  
2 Loss.    
2 Envy.  
3 Delight of Fruition.  
4 Desire of possession, be ready to 

1 Communicate.  
2 Abdicate.        
2 Motives. Consider 

1 Vanity of the world 

1 Immortal.  
2 Mortal.    
2 Condition of man  
3 Excellency of Duty.         
3. Doctrine. God and his favour, the light of his countenance shining on us, is that excellent good, which can alone, without the help of any creatures without any created thing, make a man truly and perfectly happy.  

1 Explication. 

1 Proposition 

1 subject 

1 Material 

1 God, according to his 

1 Essence.  
2 Person.    
2 His favour 

1 General.  
2 Special.      
2 Formal 

1 Possession by 

1 Vocation.  
2 Covenant.    
2 Fruition. 

1 Direct through 

1 Donatives.  
2 Duties.    
2 Reflexive.        
2 Predicate in 

1 General. Good. Excellent.  
2 Special. According to the 

1 Thing, beatifical good, in life 

1 Present, truly real.  
2 Future, perfectly royal.    
2 Manner, Singular. 

1 Without the help of the creature 

1 Absent.  
2 Adversant.    
2 Himself alone, Sufficiently. Efficiently.          
2 Probation. 

1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 

1 Scripture. 

1 Testimonies 

1 Numb. 16.23.  
2 Epistles.  
3 Psalms. 

27.4.  
36.7.  
65.4.  
144.25.      
2 Examples 

1 Sam. 30.6.  
2 Heb. 3.17.      
2 Experience of the Faithful. 

1 Singular.  
2 Particular.      
2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nature of 

1 Happiness, requiring 

1 Perfection.  
2 Satisfaction.    
2 Man which requires it, 1 Long. 2 Large. 3 Deep.  
3 God in 

1 General, All-sufficient by way of 

1 Causality.  
2 Eminency.  
3 Negation.    
2 Special. 

1 Perfection. 

1 Power.  
2 Wisdom.  
3 Goodwill.    
2 Proportion.  
3 Conjunction which is most 

1 Intimate.  
2 Indissoluble.                
2 Application. 

1 Instruction of the ignorant. 

1 Godly 

1 Felicity.  
2 Dignity.    
2 Wicked. 

1 Misery.  
2 Indignity.      
2 Reprehension of the madness of the 

1 Wicked, who neither 

1 Seek, God.  
2 Care for, God.  
3 Esteem of God.    
2 Godly, who 

1 Know it.  
2 Profess to believe it.  
3 Neglect it.      
3 Exhortation to the weak. 

1 Know.  
2 Believe.  
3 Ponder.  
4 Meditate.  
5 Make God the strength of it. 

1 Seek 

1 Presume not upon 

1 Fortune.  
2 Church.  
3 Knowledge.  
4 Common Grace.    
2 Make sure of it.    
2 Retain 

1 Acknowledge his favour.  
2 Seek his face. 

1 Eschew evil.  
2 Do good.      
3 Esteem God, so must 

1 Rich.  
2 Poor.  
3 All.        
2 Motives. 

Possession of God brings 

1 The greatest joy. 

1 A more noble joy.  
2 A more cordial joy.  
3 A more permanent joy.    
2 The sweetest peace.         
4 Doct. Sound knowledge and belief, joined with sovereign fear and love, and both these crowned with sincere repentance and obedience, according to the line and light of the true religion, is the only way to bring a man to true happiness.  

Explication. 1 Proposition. 1 Subject. 

1 Particular. 

1 Sound knowledge and belief. 

1 Act with Object. 

1 Knowledge, in 

1 General.  
2 Special, of 

1 God, in his 

1 Excellent Nature; shining in his 

1 Attributes.  
2 Works.    
2 Revealed Will. Covenant, which he 

1 Commands, in the 

1 Law. Obedience. 

1 Holiness.  
2 Righteousness.    
2 Gospel. 

1 Faith.  
2 Repentance.      
2 Commends by 

1 Menaces.  
2 Promises.        
2 Divine things.      
2 Faith. Assent 

1 To God's truth.  
2 On God's Word.      
2 Manner. Sound, for 

1 Matter. Extension. Sufficient of Necessaries, 

1 Respectively.  
2 Absolutely.    
2 Manner. 

1 Substantial. Penetrative.  
2 Effectual Operative.        
2 Sovereign fear and love. 

1 Act. 

1 Fear.  
2 Love.    
2 Manner. 

1 Son-like.  
2 Sovereign.      
3 Sincere Obedience, repentance. 

1 Act. 

1 Repentance. 

1 Moral, Legal.  
2 Evangelicall.    
2 Obedience.    
2 Manner, sincere. 

1 Characters. 

1 Rise.  
2 Rule.  
3 Race.    
2 Cognisances. 

1 Universality. Currant. Adequate to the 

1 Act, eschewing all evil, doing all good.  
2 Rule, Decalogue, first, second Table.  
3 State in general. Particular Calling.    
2 Perpetuity, constant.            
2 General. All these 

1 Are required both 

1 Absolutely.  
2 Comparatively. 

1 Knowledge and Faith.  
2 Fear 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 happiness. 

1 What way. 

1 Sufficient. 

1 Effectually.  
2 Only.    
2 Necessary.    
2 To what happiness. 

1 True. 

1 Inchoate.  
2 Consummate.    
2 All.      
2 Probation. 

1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 

1 Scripture. 

1 Knowledge, Faith, Joh. 17.3.  
2 Fear, Love, Prov. ●. 7. Rom. 8.  
3 Repentance, Obedience, Psal. 15. 

1 Distinctly.  
2 Conjunctly. 

1 Knowledge and faith, joh. 13.17.  
2 Knowledge and fear, Prov. 9.10.  
3 Fear and obedience, Deut. 3.29.  
4 Knowledge, love, obedience, 1 Chron. 28.9.        
2 Conscience.    
2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 

1 Happiness in God's 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 Freedom from 

1 Partiality.  
2 Prejudice.    
2 Full 

1 Estimation.  
2 Affection.        
2 Perfectives. 

1 Conscience.  
2 Diligence to allow time. 

1 Employ parts.  
2 Improve means. 

1 Public.  
2 Private.      
3 Prudence.      
3 Wherefore Consider the 

1 Thing, which is a 

1 Special ornament.  
2 Initial Lineament.  
3 Perpetual Regiment.  
4 Effectual Instrument.    
2 Times of 

1 Gospel.  
2 Reforamation.      
2 Get fear, love. 

1 What, for the 

1 Object, placed on God.  
2 Act, tempered together.  
3 Degree, Sovereign.    
2 How, in 

1 General, by taking 

1 Heed to chase away other 

1 Fear.  
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 Immortal soul.  
2 Mortal 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 Intrinsically, in the true 

1 Rise, from 

1 Knowledge, Faith.  
2 Fear, Love.    
2 Rule.  
3 Race.    
2 Extrinsecally. 

1 Universal, in 

1  
2 Negative, Affirmative.  
3 Thought, Word, Deed.    
2 Perpetual.        
2 How, in 

1 Particular, by 

1 Increasing form,  
2 Excercising these. 

1 Knowledge.  
2 Faith.  
3 Fear.  
4 Love.      
2 General. 

1 Serious consideration, whereto take 

1 Heed of 

1 Carnal 

1 Reasonings.  
2 Fear.  
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 Seal of Truth.  
3 Scale of all our 

1 Own consolation.  
2 Neighbours edification.  
3 God's glorification.            
2 General. Seek 

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 Magnify.  
2 Certify.  
3 Satisfy.    
3 Happiness, in these. 

1 What, happiness, 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 gain.  
5 Oppurtunity of grace.            

THE RIGHTEOUS MAN'S PLEA TO TRUE HAPPINESS. 
SER. 1.  Preached in Ten Sermons.  PSAL. 4.6. 
There be many that say who will show us any good? Lord life thou up the light of thy countenance upon us.  
We have treated formely, of the use and benefit, of a form of sound and wholesome words.  
The last time I gave you that form, which I did in a prudential way: The sum of which consisted of 52. Heads, or Particulars; partly belonging to the Porch and Frontispiece, and partly to the Pile, and Edifice itself: There were four things, that I desire to premise in the Frontispiece,  
Concerning Happiness.  
Concerning Religion.  
Concerning the Church.  
Concerning the Scriptures.  
And they are all of general 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 attain to true happiness? That is the very first thought, the very first desire of the soul: and the very scope and sum of all a man's labours and endeavours: and the very scope and sum of Religion.  
And the resolution of that brings in the second: That the only happiness is (how ever men mistake) I say the only way to attain true happiness is, by the Knowledge, Fear, 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 soul may rest upon?  
And the answer will be: That neither the Pagan and Heathenish, nor the jewish, 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 knows not which of them is the true Church? The resolution will be, the Protestant Church: That Church that submits its self to be regulated by the Scriptures, is the true Church; and then the fourth will be concerning the Scriptures.  
I am now to begin, and therefore have chosen this portion of Scripture for that purpose; concerning the first of these four, viz. Concerning Happiness.  
Now I will but briefly acquaint you, with one thing which I did not do the last time, and so go 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 go through it, in the compass of one year.  
There be these four in the entrance, besides the Body; and in the Body itself there be forty eight; whereof there be twenty four things to be known and believed; twelve in General, and twelve more Particular: and there be as many more, concerning things to be done and practised: Twelve concerning the sum of duties, that are to be practised of a Christian: and twelve concerning the helps and furtherances that may be used, for the better enabling of us to the practice of those duties. Now in every of those for our better instruction, I purpose to observe, both the fundamental truths which are most main and vital, belonging to every Christian: and will note by the way the opposite errors: and withal, as occasion shall serve (as I am able) clear the doubts that may be incident; whether questions by way of Speculation, or cases, by way of practice and conscience.  
And generally I aim at this, to comprehend the sum of all the main things, in every one of those Points: each of them in four principles, or four Points of Doctrine; and to dispatch as near as may be one of them at a time. But yet there is one thing that may seem to be wanting; and I will give but a brief account of that. It is thus  
There is nothing at all concerning Divinity in general, I purposely omitted it: Partly because that discourse may prove more Scholastical than popular; and not so fit to be treated of in such an Auditory: and partly, because so much as may be useful in such an Auditory, I shall have occasion in the first entrance to touch on.  
I begin then with the Argument we have in hand. And as I said, I propound to myself not to exceed the number of four Observations, in which I shall comprehend the main fundamental things concerning every Point; and so I shall do in this.  
Some thing I must therefore first premise in general: concerning Happiness, and concerning the desire of it, which is the sum (as I said before) of all the desires of men: and the scope of all Religion: whether all other instructions, and truths that are to be handled, are all to be referred.  
And secondly, I shall speak wherein Happiness doth consist.  
Both negatively, that the whole world, and the concurrent meeting of all earthly things cannot make a man happy.  
And affirmatively that the fruition of God alone, and his favour doth make the soul truly happy.  
And in the last place, I shall speak of the way, for the attaining of Happiness, viz. That it is only by the knowledge and practice of the true Religion.  
Those will be the main Points, I shall speak of. And though some of these particulars might happily be more fully propounded out of some other text of Scripture: yet because I would not multiply more than needs; where I can find a text, that in any good analogy will fit me, I will confine myself to that, and so in this, where will be all those things contained that I intent to prosecute in this argument. Some explicitly, and some implicitly; and yet all directly enough, if we well consider the Text.  
I must not stand upon the Coherence; in brief therefore, in a word.  
The sum of the Psalm (besides the Title) consists 

1. Partly, of an humble petition of Grace.  
2. And Partly, of a noble profession of Faith.    
There is an humble petition of Grace in the first Verse.  
And the noble profession of the Prophet's faith in the whole Psalm following, which is propounded both▪ more 

Generally.  
and more Particularly.    
1. In the General there is  
First of all a reproof of the vanity of worldly men's courses, that they mistake in their own good; He taxeth them all of vanity, and leasing, Verse 2.  
And Secondly, there is an instruction of them, concerning the Prophets own state, and condition: and in general, who are the happy men, who are in that state and condition; Know you that God hath respect to those that are upright towards him: Know that God chooseth such, and they are the only happy men, Verse the 3.  
And therefore there followeth in the fourth and fifth Verses, an exhortation of the opposites of the Psalmist, to embrace this way, and to set themselves upon making peace with their God; and to serve him, that they may attain to true happiness, in a solid and real way.  
2. And then there is more particularly laid down, The Profession, and confidence of his faith, with the root and ground of it, from this Verse that I have read to the end of the Psalm.  
Wherein is expressly set down, what his happiness was:  
Wherein it was considered:  
And what must be the happiness of any, if he would have it true, viz. It is God, and the light of his countenance, which is of more comfort than all other: and which he that enjoyeth may lie down in security, and possess his soul in peace.  
Now here are all those four Points, either directly, or covertly, which I propounded to treat of.  
First, we have the general desire of all men, after good, after happiness: Many say, and it may be extended to all, universally, and so we shall conceive the Point thus.  
All men do universally and naturally, 
The first Doctrine.  desire that good, that will make a man happy: it is the desire of all men.  
But then wherein doth this happiness consist?  
I confess now here is but little for my negative point (that it doth not consist in worldly things) directly: But take the consequent, Thou hast put more joy into my heart, then when their corn and wine increased, Verse the 7. and take the Tacite preterition; The Psalmist looks a squint on all worldly things, passeth them by, mentions them not, but turns himself directly to God, as the only place of happiness: And therein we may see (though tacitly) the Negative Point; which is,  

The second Doctrine.  That the happiness of a man doth not consist in any, or all, of the worldly things.  
But then here is the third Point directly: the positive and the affirmative part, viz. wherein our happiness doth consist, 
The third Doctrine.  even in the favour of God, Lord lift up the light of thy countenance upon us, etc.  
And here is the fourth and last part couched too (especially▪ if we compare the former part of the Psalm) and that is  

The fourth Doctrine.  The way to attain true happiness, is by knowing, and serving, and fearing God, according to the true Religion.  
Which is the sum of the instruction which the Psalmist gives to his opposites in the Verses before the Text: for that very end and purpose, to make them owners of true happiness.  
I am now to begin with the first, viz. That it is a general desire of all men to attain to that good, which will make them truly happy.  
1. Take the Explication of the Proposition.  
There be but two things, that I shall propound to myself to open: and the former of them I shall do briefly; because I have had occasion sometimes, to treat upon that argument, in an other portion of Scripture, and therefore I will but remember that briefly.  
1. What is happiness? or what is that good that will make a man happy?  
2. How do all men generally, and universally desire this?  
1. Observe the definition of it, which is first propounded, I will give a brief circumscription of happiness; or that good that will make a man happy. It is in a word, to speak (properly, and not curiously) that excellent estate of a reasonable nature wherein it possesseth & enjoyeth that good which it is capable of, and can reasonably desire, with Satisfaction, and security.  
2. Take the explication of it in these particulars which I shall generally adumbrate, wherein doth lie (as I conceive) the nature of this happiness.  
There be divers particulars in it, 
Generally.  the which I will but touch.  
1. I call it first a state, 
A state.  not as the Schools do an act, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is merely to fasten it in one act, & the act of one act: a man may be then happy while he is not active: while he is a sleep; a godly man is in the state of happiness, and doth not lose the denomination of it. And who ever doth well consider it (as some of the best Divines do) will acknowledge the acceptation of happiness to be as true and substantial that way: It is a state.  

A state of a reasonable nature.  2. It is a state of a reasonable nature: Though every creature hath a perfection which it doth breath after: and hath a natural inclination to, which if it possess, and enjoy, it is in a state of perfection, yet the enjoying of such a state, hath not the name of happiness: only in a reasonable nature it hath the name, which when it enjoys its perfection, it is denominated happy: the bruit creature when it hath its perfection, is not called happy. Therefore I say it is the state of a reasonable nature.  

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

1. There is a state of misery:  
2. And there is a state of happiness.   
1. And in opposition to the state of misery; I call this an excellent or , or perfect estate (not to stand on words) to note the difference between this, and the contrary state.  
2. More particularly there be two main things further to be explicated: and I will give but a brief touch of them, because, as I have said before, I have had occasion formerly to treat of this argument. There be two things required towards the making up of this happiness; there is a double part of it.  

1. There is an objective happiness:  
2. There is a formal happiness. 

To the making up of happiness there is required.  
An objective happiness, A formal happiness.     
The first inquiry will be concerning the objective happiness; that good; the fruition of which will make a man happy.  
And the second inquiry will be of the formal: what kind of possession of such a good doth really, and completely make a man happy.  
And indeed happiness cannot be perfect without these.  
The good, though it have some foundation of happiness in it, yet there must be some conjunction of our souls with it, it is the conjunction of some good, in which we are interessed, that makes up happiness: good obtained that makes happy.  
Now briefly for that good: 
The characters of that good that makes us happy. A convenient good.  The characters of that good (what ever it be) that must make happy are these.  
1. It must be a good convenient, suitable to our nature; which our nature is capable of, for other wise the perfection of a Tree or a Horse, or any other creature doth not make a man happy: it is not to have the perfection of another's thing, but his own; it must be proper and suitable unto his nature, it must be convenient.  
2. It must be an excellent good, 
An excellent good.  a good that hath some excellency in it, some worth: (for happiness is the most highest, and perfect estate) and in a word, it must be some thing that is better than a man's own self, it must have more than a man's own bottom. For as we use to say, You cannot gild gold with dirt: lay dirt on gold, and it doth not perfect it, or advance it: and so in this case, to add any thing to a man, which is inferior to a man, (heap up never so much of it) you do not perfect a man, but rather defile him. It must therefore be excellent.  

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

A permanent good.  4. It must be a permanent good, that which hath some durable substance. For if it be washy, if it doth vanish away, if it be of no abiding, nor of any continuance, it is impossible it should concur towards our happiness, or complete our happiness much less. It is the permanency that sets the greatest price, and hath the greatest influence in the completing of our happiness: it must be permanent.  
But now for the obtaining of this good, which is the second part, viz.  

This happiness must be made ours.  2. The formal happiness: How must it be had, it must be made ours, it must be in conjunction with us, or else it will not be our happiness, though it hath all these conditions.  
There be four things herein likewise, every one having their weight, and use. I will but mention them; and I confess I shall but distinguish them popularly, not Scholastically.  
1. 
By possession.  Possession: A man must have a possession of this good; he must have this good, be master of this good; this good it must be ours.  
2. 
By Agnition.  Agnition, or knowledge, that he hath this possession. Non est beatus, esse qui se non putat. He that hath the possession of never so great a good, yet if he do not think, or count himself happy in it; it doth not make him happy: In a good sense it is very true, and therefore we must know it, that we have possession.  
3. 
By estimation.  Estimation of that good: For if a man should have never so great a good in possession; and know he had the possession of it; yet if he have no affection to it, no estimation of it; his heart will never be at rest, which is the main thing in happiness; viz, to give a man satisfaction.  
4. 
By fruition.  Fruition, and enjoying. When a man enjoyeth that good that he possesseth and knoweth, and esteemeth of, therein chiefly consists the happiness of happiness: viz. The fruition, the delicious taste of that good; that excellent good that a man possesseth.  
Now there be some particulars in that, 
The de●rees of which are.  that do concur to ma●e it up.  
There be these degrees of fruition.  
1. Delectation: Delight in it, by which eternal life, and eternal happiness is oftentimes expressed; 
Delectation.  as Enter thou into thy master's joy, etc. There are rivers of pleasure at thy right hand for ever more. There is sweetness in it, that pleasure and delight which the soul finds, and that is one part of fruition.  

Contentation.  2. Contentation, a quietness of the soul: which doth chiefly depend, and principally upon the sufficiency of the good: that a man is not to seek, but is at the centre, is at rest: that he can say, Soul take thine ease, my heart and spirit are calmed, and quieted; all troublesome thoughts and fears, and doubts are off, and I am fully contented. There is not only delight but such a fullness of delight as giveth content.  
3. To make up a full fruition, there is another thing required; 
Security.  and that is security. For if a man had full delight, and full content in a thing; yet if a man have no security; but that, that state may be altered, may be changed, to day a happy man, and to morrow all at pieces, he cannot be happy. There must be something to secure the soul, and to warrant it, and so there must be an apprehension of the perpetuity of that estate: that it is firm, and a man need not fear the loss of it. Where these things meet there cannot be thought any thing more in substance to make up the formal fruition of happiness; and where all these do meet, there is a real happiness.  
Thus of the Definition of happiness.  
2. It will not be amiss to premise something concerning the distribution or division of happiness. 
The distribution of happiness.   
1. There is a division, partly in regard of the subject of happiness,  
2. And partly in regard of the kinds and degrees of happiness.  
1. In regard of the subject; 

In regard of th● subject.  
A reasonable nature. And so there is, A happiness of God.   the subject is a reasonable nature. Now, as there be divers sorts of reasonable natures; so there are divers sorts of happiness.  
1. There is a happiness of God. An increate happiness, an infinite, and transcendent happiness, God blessed for ever more. The Scripture attributes that to him, which is nothing else, but the fruition of himself, his delighting in himself, himself is his own happiness. That we have not to deal with all; it is out of the reach of our understanding and the compass of our Point.  
2. There are reasonable natures, which are creatures, that are capable of h●ppinesse, and wherein this happiness is to be found.  
There is a happiness of 

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

Of men.  2. There is the happiness of a man, which is the principal thing we have to do with here.  

Towards the capability of a man's happiness there doth concur.  And towards the capability of a man's happiness (to express it in the general) there be divers things concurring.  
There be some things, 

1. Internal:  
2. And some things external towards a man's happiness.    

Something Internal. A right constitution both of soul and body.  1. There be something internal and fundamental towards happiness. And they are a right constitution both of soul and body: which must concur (at least) to make up complete happiness: and so fare as they are defective, there will be some defects in our happiness.  


1. Plenitude of understanding.  
2. Rectitude of will.   1. The soul must be in a right frame, both for fullness, and clearness of understanding, and for firmness, and strength of a right willing of that, which we ought to will, according to truth of Reason and Religion, and the rule of Faith. For if a man had all the other happiness in the world, and yet wanted this; To him that is polluted, all things are polluted; if a man's spirit be out of frame, if he understands not the excellency of things, or the worth of them, or affects them not according to that; that will poison, and intercept all happiness, though he had all the good in the world.  
2. There must be a concomitancy of soul and body. 
A concomitancy both of soul and body.  Because the soul is but a tenant here in the body in which it dwells; and there must be a great deal of harmony, and coresponcie between these two, jagenium malè habitat; if the soul be as an ill tenant, and dwells in a sickly and crazy body, that will be some interruption, and some impediment to complete happiness; for the internal and fundamental ground of happiness, that which hath been anciently expressed, Mens sana in corpore sano, a right mind in a complete body, is fundamentally towards complete happiness.  
2. There is something externally, 
Some thing external.  and that is 

Partly instrumental: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Partly complemental 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    
1. Instrumental to happiness is a sufficiency, 

Instrumental.  
A sufficiency of outward things   and a convenient proportion of all outward things: some proportion of outward things I say; for a man is made of body as well as of spirit, and therefore needeth outward things, without which there cannot be a complete happiness.  
2. Which is the main of all, 
Complemental.  his external relation that he hath to God, and the operation according to this: and this I call complemental. The right use of soul, that is intellectual, is regular in the affections; the acting according to that rectitude makes up complemental happiness.  
For there are three words in the Greek for happiness.  
The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which implies a necessary supply of outward things, a well being in regard of the outward estate.  
The second word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which implies to be in the favour of God, and to have a good aspect from God.  
The third word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which implies a well doing, or a right acting according to the excellency of nature, both towards God, and other things: therein is the consummating, or the completing of humane happiness.  
But now this being premised in general; let me add the other distinction.  
As there is a difference, or distinction of happiness in regard of the subject; things capable of happiness, God, and the reasonable creature, Angels, and men.  

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

1. A false happiness Deficient.  
2. A true happiness Sufficient.  
3. A complete happiness Perficient.    
There is a false happiness, that is not true.  
And there is a true happiness which is not complete.  
And then there is a complete happiness, that is both true and complete.  
And all these are so, according to the foundation of that good thing, upon which they are made, or built.  
1. It is a false happiness, 
There is a false happiness.  which is built upon any inferior good, without God, as in the next Point we shall show; That not any creature, nor all the creatures in the world together; even a full fruition of them, without the fruition of God, with them, and in them, and above them, it makes but a defective, and a false happiness; that is not worth the name of happiness. Although a man may call it in some respect a happiness, as a man may be said to be happy in this respect, because he hath a sound body, and mind; in that respect it may be used. But such a kind of happiness as that, comes fare short of the name of true happiness, it is a false, that is the first.  
2. There is a happiness true, 
There is a true happiness but not complete.  but not complete, and that is, when a man is in conjunction with God, that a man doth enjoy God (who is the chief good, and the greatest good of all others) though he hath nothing else in the world: may though there were nothing but sickness, and trouble, and all the miseries in regard of the outward respect, yet God is so sovereign a good, that he that is Gods, he that is in relation to God, that God owns him for his own; so that he is in the favour of God; in this respect (I say) in that he possesseth God, and enjoyeth God (which alone makes him happy) he is truly happy, though not absolutely; it is true, though not complete happiness.  

There is a complete happiness.  3. There is a complete happiness, which is a concurrence of all; where there is the enjoying of God: and all other things, that are any way in relation unto happiness, either to an instrumental, or complete happiness, all meet and concur together.  
Now the former of those happinesses, is the happiness of the worldlings: who can reach no higher, it is but an imaginary and a false happiness, it being without God; but (as I said) the worldling can reach no higher, being without God in the world, and so without true happiness.  
The second is the happiness of a godly man in this life; they may perhaps be exceedingly shortened, and straightened in respect of all worldly things more than the wicked, and so more miserable than other men in that respect. But yet, God they have, who is that rich good, and invaluable good, which is above all other, they have the favour of God, and therefore they are truly happy, though not completely.  
But then the third, that is the happiness of heaven; where there shall be no misery, nor the relics of misery, but a full completeness both of body and soul, in those relations they have to God, and all other things by a redundancy as it were, the principal and the essential thing still being in God, which shall be more excellent than any thing we have here; but that is that which we look for, though God is the chief, yet all the rest is added, and the least accidentarie is without defect, there shall be no defect at all in any things.  
Thus of the first thing in the Proposition, what happiness is: The second inquiry follows:  
2. How all men may be said to desire happiness. 
How all men may be said to desire happiness.   
I express it briefly thus. If you desire an answer to the question, according to the morality of it, I shall give the answer in two circumstances.  
Men do desire happiness.  
1. Morally 

1. Ignorantly. 
Morally.   
2. Inconstantly.    
1. They desire it ignorantly: They would have it, but they do grope for it. 
Ignorantly.  They are altogether naturally ignorant, even of that which their own propension, and weight of nature carries them to; they seek as the Sodomites, Lot's door in the dark. They make towards happiness, but as in a mist in a Wilderness, in a labyrinth, they go in and out, they follow happiness, and desire it very ignorantly.  
2. Very inconstantly. Sometimes in one thing, 
Inconstantly.  and sometimes in another thing, childlike. As a child that follows a bird, the bird, if it perceive the child, perhaps may play with it,, and sit near it, and then hop away a little, and a little, but at the last away it goeth. And so we shall find it is in the prosecution of happiness among men. Many desire it, but it is wondrous staggeringly, and inconstantly, even like drunken men, in and out; sometimes they think this will make them happy; & then all might and maine goeth for that: and sometimes again an other thing takes off the fancy, and then all for it; and anon they are taken off from that, and then another thing, they are weary of that too: there is no satisfaction, always craving, and from one to another, never still, and so very inconstantly. So that as they do it very ignorantly: so likewise inconstantly. And so you have the moral answer.  

Naturally.  2. All men naturally desire happiness; and that is my Point. And so it comprehends two things, which I will briefly open, and so come to the proof of the Point.  
1. They desire it naturally, and so universally. And because they desire it naturally, they do desire it universally.  
It is not the desire of one, or two, or a good pretty part of men, but all universally▪ all men desire it, good and bad, wicked and godly, howsoever they miss in the particular; yet generally all men desire happiness. And therefore that which a Father long ago observed upon an occasion of the act of a jester, that came upon the Stage to make the people sport with tricks; he told them that he would undertake to tell unto every one that was there present, men and women their thoughts, and what every one of them desired. There was great expectation still what he would say: at last he tells them, vili vultis emere, & care vendere. i e. You all desire to buy cheap, and sell dear. But saith Augustine, if this man had told them, you all would be happy, he should have spoken more truly, for that is not true in some respect: good men and honest men are not greedy to make bargains for advantage always. But yet if he had said you all do desire to be happy, he had spoken without all exception. None would have denied it, or gain said it; but every one would be a happy man.  
And this will appear to be true, if you take but two or three distinctions.  
1. Take a distinction in regard of the thing happiness, 
Consideration of happiness.  the thing that I affirm to be universally desired.  
2. Take a distinction of desire.  
3. Take a distinction of men.  
Take it with these considerations▪ and you will find it to be an infallible truth.  
1. Make a distinction of happiness, which I express thus: Happiness may be considered 

Either in general, to be happy.  
Or in particular, to be happy this or that way.    

General. Particular.  All men desire in general to be happy; but all men do not desire in particular to be happy, this or that way: That is, they do not agree in this, that this or that is happiness. But here is an infinite difference, quot bomines, tot sententiae: men are divided in the particular, wherein they do place their happiness; And yet they that are divided in the branches are united in the root, and all do agree, and conspire together in this (even those that are at the greatest odds) that they do make towards happiness. That man that rejoiceth like a Giant to run the ways of God: He doth it out of the desire of happiness; but placed in that which the worldly man thinks to be no happiness, viz. in the favour of God, and obedience to his Commandments, and the getting of everlasting life; and therefore he makes haste that way. And a man that runs the quite contrary way, headlong and post to hell, he cannot tell how to be speedy enough, in the prosecution of evil courses, yet that man doth it out of a desire, to come to happiness, but only he misplaceth his happiness in the wrong thing, and is out of the way to it. So, that is the first thing, all men in general desire happiness, though in the particular they agree not.  
2. Make a distinction of desire, or appetite; 
Interpretation of appetite.  and it is double.  


1. There is an illicite appetite.  
2. There is an innate appetite.    
Concerning the first, 
Illicite.  whether a man doth desire illicitly, that is, whether a man doth by a firm and actual desire, desire to come to happiness, I will affirm nothing.  
But of the latter it is true, 
Innate.  for without all question, there is an innate appetite: there is a natural desire of the soul of happiness. As the stone doth weigh downward towards the centre, which is the place of its rest: even so the soul of a man weigheth, and presseth towards the centre of rest, towards that place, what ever it be; towards that thing in the fruition of which it may be at rest: there is (I say) a natural pondus or weight of the soul that way, whether it be illicite, I say nothing, and yet that may something appear by the third; which is,  
A distinction of men: 
Condition of men.  there be divers sorts of men, yet I will not meddle with any thing now, but give one division.  


1. There be wise men.  
2. There be weaker men.    
Men that are wise, and men that are weak.  
Now their desire of happiness is different, according to the different ranks of men in that respect.  

Weak men.  Weaker men that have but weak intellectuals, & weak understandings, it may be that they live like beggars all their life, and have no habitation of their own, but do rove up and down the country; they make not any mark or design of their lives; set up no scope that they shoot at, and do not level their actions to come to that scope; weak men, it may be, do not so actually make some design, at which they aim. But now wise men make some end, 
Wise men.  set up happiness as their work, and so do level all their actions to meet there: the more strength of wisdom and understanding is in a man, the more actually, and strongly he doth it. It is for a wise man to have a scope, a mark to aim and drive at: and he is a weak man that doth not make some design, propound some mark (wherein he thinks probable to attain to happiness) and press towards it.  
And now with this difference, and being thus opened, it is a clear truth, that there is a natural desire in all men towards happiness: and that universal good, and this naturalness showeth the universality.  

Necessarily.  2. They desire it necessarily. There is a necessary desire, as those that are the great patrons of the liberty of the will acknowledge; they that do maintain that man hath an absolute freedom of will; yet all of them do agree, that this freedom is not express concerning happiness: a man is not free whether he will will happiness or not, but his will is actuated, and determinated that way, he cannot but desire it whether he will or no (I say) he cannot but will happiness, There is a natural instinct of God upon him, by which he doth poise towards happiness; it is natural, and therefore both universal in all, and necessary, without discourse or reasoning, or choice and liberty, but out of necessity, as the greatest patrons of Libertinisme acknowledge.  
Thus of the explication of the Point: 
Proof.   
2. The Probation, I shall add but a word now for the proof of it, because I conceive there is no necessity of first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
1. Scripture, Besides, 
Scripture.  that which is here set down, which I conceive may be enlarged. Many say, etc.  
That is, as I conceive, all men: There be many places of Scripture that run upon this string, and are built on this foundation: All the arguments that God useth to induce a man towards this, taken from our happiness, do argue that God would work on the advantage of nature, and that there is a natural desire of happiness, and therefore he propounds those things that will conduce to a man's happiness, that should induce him. And thus therefore he propounds the Law, choose life or death; and thus Christ propounds the Gospel. Blessed are the pure in heart. He useth an argument of blessedness; on this ground of nature, there is a desire of happiness, he comes to work, showing the way how a man may come to that he desires, how he may compass his own desire.  

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

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

Constitution in written.  1. Reason: It is a thing implanted in us by the constitution of nature: God made a man for an end, and for a happiness, capable of happiness: and therefore planted an instinct of nature in him, to carry him along, and poise him towards this happiness.  
2. Reason: Not blotted out by corruption: corruption hath not blotted this out: Though man be corrupted by the fall, and, is grown degenerate from the excellency of nature. Yea though in many other things, many principles are so beaten out, of particular goodness, and particular virtues, that a man hath lost the rudiments, and the lineaments of them; which was in him at the first: yet this is so intrinsecall, and so innate in nature, so graven in it; that even the fall hath not blotted it out: That even in corruption so long as there is a rational creature, the nature of a reasonable creature is so, that of its own will, it desires good; it cannot but desire good, and that which is the conflux of all good, happiness: even corruption itself doth retain thus much of the reversion of the integrity of nature.  
3. Reason: 
Left for stocks to graft Renovation.  This is left for a stock to graft Renovation on: it is for a very good end, as Nebuchadnezzars stump was, because God meant to restore him again, so that although the tree were lopped down, yet there was a stock left, etc. So God hath left this to be a stock to graft on; If there were not this instinct of nature, that a man had a desire to happiness, for God to convey the doctrine of happiness, and give directions to attain it, there were no ground work, to work upon a man to induce him to such things. For as a great man of this Kingdom sometimes said, I do think there is a truth, and an elegancy in the observation; God grafts the plant of grace upon the stock of nature. If there were not a stock of nature, so fare forth as a man is a reasonable creature, some general principles and inclinations; there were no dealing with a man towards his renovation: But this is left as a ground work, for God to work better things upon: We have some desire to happiness, and therefore when God comes to direct him to happiness, he hath some thing to work upon, something in nature to make him capable of it; of understanding, embracing, and closing with it. Not that he hath an active power, but as it were, a capability, or capacity of it. And therefore as they that spin, do not spin out all the whole thread, but leave some end, that they may add to it another thread, So God having a purpose to do good on man in his renovation, he did not altogether suffer the stock of nature to be wholly rooted out, but left that as a hint, or root to graft upon, to make him capable of happiness the better.  

Application.  Now briefly to come to the application of this point. There are but two things which in general I shall infer from hence.  
Something by way of instruction;  
And something by way of exhortation.  

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

The congruity of beginning with his.  1. Congruity of beginning with this. You see here the reason, and a good account given, why I placed this thing in the first entrance, in the treaty of Divinity, placing the argument of happiness first. It is the scope of all things, that are to be taught and learned. Wherefore do we learn or teach, but to bring men to happiness? And therefore as it is in shooting, it is necessary that a man should see the mark that he shoots at that so he may level at, that mark; So in treating of Divine knowledge, as they say of all practical arts, the natural method is to begin at the end, to set down the end whether all things tend, that a man shoot not at Rovers: So this gives my account, and the reason why I thus placed this point here. It might be inquired in the beginning what should be the upshot of all that a man learns, or hears: All must be such things as do conduce towards our happiness, and he must gather it piece by piece, to make up his happiness, seeing it is that which we all desire.  
2. We see here the excellency of Divinity, 
The excellency of Divinity.  above all other Arts and Professions in the world. It doth meet with our desire: and not only meet with our desire, but it supplies our defects.  
1. It meets with our desire. 
It meets with our desires.   
However men may count it a strange doctrine, to be acquainted with the things of Divinity, of God, and of Religion, and of his own end: and therefore look asquint upon it, and regard it not. But whoever well considers of it, he shall find divinity to be the nearest of kin to him; to the most inward propension of the soul, it comes to instruct him in that, whereunto himself hath a natural impetus and pondus. To weigh him.  
2. Supplies our defects. 
Supplies our defects.  We have a desire of happiness, but we all mistake the true way unto it; now here is the excellency of Divinity, that it teacheth this unto a man faithfully and truly: and therefore infinitely to be advanced above all other professions in the world. All Philosophy, or matter of learning, or other trades, is that by which a man makes up a temporal living, and comes fare short of Divinity. That is the great art, and the Queen of Arts, and Sciences. That teacheth a man the great things of all, viz. The way to come to his desire, to happiness, without which all other arts are but lost labour, a man wants the main, we see here the excellency of Divinity, though it doth not teach a man to make shoes, or , or houses, to get a living; yet it teacheth a man a better thing, it teacheth a man how to come to his desire, it teacheth a man how to walk in that way that doth bring to everlasting life, and that which will bring true happiness to the soul.  

The mercy of God to the Church  3. Take notice here of the great mercy of God, both towards the Church in general, and this place in particular. If Divinity be the most excellent Profession and Science in the world, in so much that all must stoop and veil to that, in comparison of the infinite excellency that is in it, and the good that it brings; than how much cause have we to bless God, that we are so happy, as to live in a Church, wherein we are taught the Doctrine of Divinity, and where God will take it upon himself to be our Schoolmaster, a poor trade, and yet such a one, as God will undertake to present himself personally in, to undertake to instruct and teach us, and we must all go to School to him, to learn the way to that we all desire, viz. to happiness.  
And so in particular those that live in this place, that enjoy those means, 
To us of this place.  that enjoy those continual directions, that guide a man in the way to happiness, which is not the happiness of all that bear the n●me of a Church. We have therefore a more especial cause for to bless God.  
4. Hence take notice of the misery of man, 
Misery of man.  and the infinite depravation of our nature. That whereas we all desire happiness in general, and that truly and naturally, by a natural pondus, and weight, that carries us to it: Though we would have good and happiness, yet for the true good, and the true happiness, here appears our misery.  
1. We know it not, 
We know it not.  we are altogether in the dark, ignorant, we know not that, which we long after: we long, and long in a blind manner, and know not what we would have; It is a miserable case to think, that a man should have a perpetual desire of that, which he hath no knowledge of: God endued him with knowledge at the first, in the state of innocence. But now in the state of our fall and corruption, we have lost that knowledge, and this is our misery, herein it lies, we know not happiness, we know not what we would have, and what we desire.  

We seek it not.  2. We do not only not know, but we seek not for it; about an imaginary happiness, a false happiness, many bestow a great deal of pains; but for the right happiness, in the right way to it, men seek it not, regard it not, but slight it.  

We like it not.  3. Nay, even when God brings it home to our doors, we like it not, any happiness will please us better, though we have a natural desire towards happiness, yet glass will please us better than pearls, counterfeit happiness better than substantial. The devil can cheat us with a painted happiness, and we go away as well pleased, as a child with a rattle; and throw away our jewels for it, as a child, leave our bread and butter to play with a rattle. A miserable case, that even in that thing we do all so naturally desire and long to have, we are so ignorant that we know it not; so negligent that we seek not after it; nay, and when we come to know it, we are ready to startle at it, and mistake it: rather ch●se any counterfeit thing; any thing is welcomer to us than the true.  

The possibility and way of cure.  4. We see here for our instruction, that there is a possibility, and the way of that possibitie, how God may recover a man out of his relapsed condition, and that in an  and invincible way, and yet without the violation of a man's will, which is a great question, and much disputed; Men are very nice, and afraid to ascribe too much to the power of grace: but will rather say that God may be defeated and frustrated, nay, resisted, when he hath a purpose to convert a man, they will rather impute impotency to God, that God may be defeated, then that he can work irresistibly, because they are afraid they should violate the will of man, they are so dainty of that, I charge you awake her not, give her what she pleaseth, etc. they will rather speak blasphemy concerning God, than take man's nothing from him; but now the consideration of those two Points, will help to take off that difficulty; God can invincibly turn the will, and yet easily, without any violation of the will. He can invincibly, when he comes so home, and so close, grafting of divine revelations, on the stock of nature; Now if he can bring it home so close, and say here is your happiness, and I will set it out so clear, as that you must either deny your nature, and forsake your happiness, or else you must take this way, wherein I show you is your happiness; Now this is a way to work upon the will without violation, working on the inclination, and propension of it. And it is Gods will, and wisdom, and power alone, to bring it so home, to show the light so clear, and so near before a man, that he cannot refuse it, and yet when he doth it, he doth it irresistibly, and invincibly working so on the inclination of nature, upon our own desires, that there is no violence to the will at all, he can strike in, and overcome it in a way of congruity of our nature by virtue of our inclinations and desires.  
Use. 2. I shall add now but a word for the Exhortation, 
Exhortation To Preachers.  and to omit that of the Ministers, that they should labour, and endeavour to work upon this ground work of nature; the desire of happiness, and to make all things good, to show the necessary conjunction of that they press with man's happiness; that they may say the happiness you do desire cannot be attained without this way.  

To the people.  But I leave them, and for the People, I shall propound but these three or four things.  
1. Do we all desire happiness. Then first, observe our inclination, 
Observe our inclination.  let us all take notice of our inclinations, & follow them; follow those inclinations of nature, and be true to them; follow the genius of our nature; & in this case it is a good rule of the Physicians, Naturam sequi, we should follow the inclinations of our nature, do that which best shapes with nature; follow the suggestion of nature and labour to improve it.  

Acquire direction.  2. Acquire Direction, labour to get good directions; that the course of nature may be guided the right way; not to mistake the true way, though we run naturally to happiness, yet we will go the wrong way, if we have not a guide, and therefore beg them of God, and when God affords guides to help us this way, submit to them, and beg of God, that as he hath implanted in you a desire of happiness, so that he would enlighten you, that you may not withstand your own happiness, and that he would guide you to this happiness.  
3. Fix your resolutions, 
Fix resolution.  towards your happiness. This is the thing we naturally desire, make an articulate act therefore, a firm, and strong act, in resolution, that you will steer the whole course of your life, for the attaining and getting of this. Hoc primum repete opus, etc. Let this be your design, and your drift, I am resolved to make out for happiness. God hath bestowed on me a desire of happiness, and he hath revealed what that happiness is: and therefore that shall be the scope of my life, it is my desire, and I will go resolvedly, and ponder every step by step, to see how it conduceth to, or swerveth from my happiness, if it swerve, I will abstain from it, if it conduce, I will follow it, I am resolved.  
4. Force the execution, 
Force execution.  when we are fixed and resolved, then force to the execution, keep close to your desires, be true unto your purposes, and walk on constantly, not out and in; my happiness is my journey's end, and I must go to it. And as she said to a son of hers, a valiant Soldier, that came home from the war lamed; well said she, that lameness will make you remember virtue every step; so let us all labour to remember virtue every step; often have your eyes on the end of your journey, see whether you go, and examine yourselves, if the way be right or no, and if right, often rouse up yourselves to the execution of your resolutions this way.  

The second Sermon. 
SER. 2.   PSALM IV. VI 
There be many that say, who will show us any good? Lord, lift up the light of thy countenance upon us.  
WE come now to the second thing, viz. Wherein doth happiness lie, and consist. And our answer is twofold, 

1. Negatively.  
2. Affirmatively.    
Doct. 2 We are to speak first of the negative, and that is, That not the quintessence of any nor the confluence of all created things, can make a man haply: Nothing without God can bring a man true, much less, Perfect happiness. I say no created thing can make us happy; that is the thing we are now upon, 
Explication.   
And for the further explication of this Point; there are some things to be considered. 


Proposition  1. Concerning the subject of the proposition.  
2. Concerning the predicate:    

Subject.  The subject of this propositin, or this truth that I have now propounded, is contained in these two branches. 

1. No created thing.  
2. No created thing without God.    
I express in it two other things, to make the point more full. Not any of those, nor all conjoined. Not the quintessence of any nor the confluence of all, can make a man happy.  
I shall but briefly touch this.  

No created good. Not the quintessence of best.  1. There is no created thing of that excellency (though we suck out the very quintessence of it) that can afford true happiness.  
There may be two things that may be thought upon, which (if any could) might do it.  

Accomplishment.  1. There is no accomplishment, not endowments.  
2. No addittaments to those accomplishments.  
There be two sorts of those accomplishments, that may be thought fit, or worthy to be named.  
1. There be some intrinsical within a man.  
2. There be some extrinsecall without a man.  
1. Intrinsecall, or within a man, there are excellencies, and endowments of the mind, 
Intrinsecall of the mind.  more excellent than those of the body. But none of those can give a man's heart, or soul, true happiness. None (I say) even of those excellencies of the mind: 
Intellectual.  whether they be intellectual virtues, as wisdom, understanding, and knowledge; although they be in the greatest height, or highest Meridian, that possibly they can be exalted to, none of them can make a man truly happy.  
No nor any moral virtues, 
Moral.  as well as the intellectual, they come fare shorter than the, other, (I meddle not here with supernatural virtues, infused by the spirit of God, for they come in for their share in happiness, and make much towards it, as will appear hereafter, but) now I meddle with moral virtues, or excellencies which may adorn a civil man, one that stands within the bounds of nature: Although a man have never so much of these, though he hath the utmost excellency of them; nay and though he have them all, yet they all come fare short of true happiness, and so of making him truly happy.  
2. And much less any excellencies, 
Extrinsecall of the body.  or endowments of the body, can make a man happy, as health, strength, or beauty, or any other thing, which commend, and adorn the body, whatsoever the good of it be, or the price of it. It comes exceeding short of bringing the soul to happiness; they are as fare inferior to the true happiness, as the body is to the soul, and therefore, to pass from them, I say.  
No extrinsecall, or outward accomplishments; whatsoever they call them: whether the goods of fortune, 
Goods of Fortune.  or otherwise; of what rank, and condition soever they be, the further still off from happiness, and the more remote: for the nearer any thing comes to the soul, to the perfection of it, the nearer it is to happiness: but the further off it is (as the estate, & goods, or the clothes, and other ornaments) the farther off still from happiness. No endowments, 
No additaments.  or accomplishments will do it, whether they be intrinsecall, or extrinsecall.  
2. Nay though we take in to Additaments, or Adjuments, which may be conceived, for the farther perfecting, and polishing of those. Which as they have a relation to the former, may be considered, as they were Either 

1. Intrinsically,  
2. Or extrinsecally.    

Intrinsecall  1. There be two intrinsically, which may be as additaments, or adjuments for the perfecting of a man, and conducing towards happiness.  
1. There is one more properly belonging to the mind, and the mind takes some content in it, 
Honour.  and especially in a generous person. viz. Honour. And yet all the honour in the world cannot do it: though a man were never so honourable, or high, or had in reputation (although it be of high price in noble minds, and gives a great satisfaction to them) yet there is no happiness at all in it: It comes fare too short to make a man happy.  
2. But then there is an other, which belongs more properly to the body, but yet may be extended in some sense unto the mind likewise, and that is pleasure: 
Pleasure.  Some have placed happiness in that, as some Philosophers, and the Stoics, and some of them dogmatically too; which yet is inferior to honour, and therefore comes fare shorter of making a man happy. 
Extrinsecall.   
2. There be two others extrinsecally, which may be supposed to make some additament, and may have some name in this business, & belong partly to the one, and partly to the other.  
viz. 

Riches,  
and Friends.    
1. Not riches, nor estate, 
Riches.  they cannot do it: let the heap be never so great. Let there be never so great a spring of riches, it is not that can do it.  
2. I will but add the second thing, 
Friends.  and that is this; No content, or complete satisfaction in friends; no relation that a man hath, in which, his natural content doth much consist in; as parents, or children, and others that are near, and dear unto him; nor any other of those friends, that may be more beneficial, and have a greater influence in their good, as the favour of great ones, and the like, no friend or relation to a man, though that be a great sweetness, as the Wiseman expresseth. Or as the Father expresseth it very well. Though a man drink nothing but Ambrosia, or Nectar, all his life, and have no friend to partake of it, there would not be any sweetness unto him in it.  
So I say, though it much sweeten the life, yet it cannot reach so fare (although he were never so blest in that kind) as to make him happy.  
It is not any of these things will do it; neither the intrinsecall goods of the mind, nor the extrinsecall of the body; it is not Pleasure to satisfy the body, nor honour to satisfy the mind; nor any other thing to satisfy both; neither estate, nor friends, none of these can give a man true happiness.  
2. But then there is an other branch, to make the point more full, viz. not all of these.  
Not the quintessence of any of those fully, nor the confluence of many, 
Not the confluence of any.  or all of them together can do it.  
1. It is not any of them alone can do it; for a man is a compound creature both of body and soul, and therefore those things which make it up must be for both: for suppose a man had a Beaver hat, and a gold hatband, a satin doublet, and the like: yet if in the mean time he go barelegged, this is fare from completeness, because there is one thing wanting: so it will be in the matter of happiness: It is not conceivable that one alone should do it; to have the mind full, or the body full, to enjoy but one piece, that cannot make a man happy. And therefore  
2. I add this in the second place, not the confluence of all together, though all were concentred together in one, and conspired together to make a man happy, yet they would come short. Though a man had wisdom, and virtue, and goods of body, as strength, and beauty, though he had all outward ornaments, though he enjoyed honour and pleasure at the full, and riches, and friends, nay, though he had all these meeting in one together, and concentred in one man, they come fare short of making a man happy, and he may be a miserable man (though he have all these) in this Theological sense. Thus we see no created thing can do it.  
2. 
These things without God cannot do it.  These things considered without God cannot do it. For there is a great deal of difference between those as they stand in relation to God, and in conjunction with him, and as they are without him, and stand upon their own bottom, and in their own strength, and excellency. 
With God they may make accession.   
1. With God it is true, these things may make some accession to happiness, they may adorn and beautify happiness, and have some part and place in happiness in an inferior kind; they are in themselves, and in their kind good, and they are the gifts of God, and those that he bestoweth on man for this purpose, to inch out, and help out their happiness in some kind, or other; as Augustin distinguisheth very well: there be Bona Throni, & bona Scabelli; goods of the Throne of happiness, which is God and Christ: and goods of the Footstool, as those inferior things: It is true, the throne of a godly man's happiness is in heaven; but yet the Footstool may be upon earth. For a man being a compound creature, is not a mere simple separated spirit: but he hath a body likewise, and therefore those outward and lower things may some way be conducible towards his outward happiness, and be in an inferior degree of this happiness: especially when they do not derogate or diminish from the other: when they make no wall of separation between God, and the soul; but are in a conjunction with God, and proceed out of God's favour and love towards us; and that for our good; and so fare they may make an accession to happiness: as it is with cyphers, put a thousand of them and they make no number, but put the least figure before them, and they make up a great number. So all those worldly things, are but cyphers without God; but if they stand in conjunction with God, they may make some accession to happiness, and be subservient to it.  
2. Without God they cannot do it, 
Without God they cannot do it.  they can neither give the real, nor the royal happiness. It is impossible without God they should do it.  
Though there may be an imagination of happiness in those men, 
May breed imagination of happiness.  who are the owners of them: they may fill themselves with dreams and fancies, as though they were in a happy estate, and condition, 
Cannot give possession of it. The royal or real happiness.  because of the possession of them. But if we consider, either the royal happiness, or the real happiness, that which is truly worthy to be accounted so, that they cannot be. And that leads me to the second branch, viz. the predicate, or the thing affirmed, which is,  
2. That all created things without God, 
The predicate. The secreated things cannot give possession of happiness either.  none of them all alone, or all of them together, can bring a man perfect or true happiness.  
Now there may be a double degree of happiness propounded; 

1. A Supernatural happiness.  
2. A Natural happiness.    
1. The natural happiness is, 
natual or  when a man is all well in the natural man, which a man may be capable of as he is a man.  
2. The Supernatural happiness is, 
Supernatural.  that which cannot be attained without some supernatural qualifications, and the whole essence of it must be supernatural.  
Now all these earthly created things cannot put us in possession of either of these, neither put a man in a possession of a natural, much less of a supernatural happiness.  

Perfect.  Or rather to express it otherwise, there is 

1. A Perfect happiness, or a royal happiness.  

True.  2. A True happiness, or a real happiness, though it be not absolute, and perfect.    
A godly man, that enjoys communion with God, even in this life, in the midst of all other wants, and miseries; he hath a supernatural, or superexcellent good, which makes him really happy, though he do want many things to the perfecting, and completeness of happiness. There may be tears in the eyes, and sorrow in the heart here: which perfect happiness wipes off, which is hereafter: then all these tears shall be wiped away, and this sorrow shall be turned into joy, and all defects supplied.  
Now I affirm, that all these created good things, one of them, or all of them, are so fare from bringing a man to complete happiness, where there is no want, that is; Omnibus numeris absoluta. They are so fare, I say, from that, that they are not worth the name of true happiness, or so much as to give rest and satisfaction to the soul, neither in full measure, nor so fare as to denominate happiness. Thus of the explication.  
2. 
Proof.  I come to the Probation and demonstration of this Point. It may be proved Both for the 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it.  
and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it.    
Both that it is so, and then the ground, and reason, whence it comes to be so.  
1. For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it, that it is so, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that it is an undoubted, and infallible truth of God, that reason must of necessity yield and subscribe unto it. It will appear by that which is the demonstration of all, viz.  
Both 

1. By Scripture.  
2. By experience.    
1. By Scripture; 
Scripture.  I shall forbear many places at present, because I shall have occasion to do it hereafter, when I come to handle the other Point. For all these places, that prove our happiness to be in God alone, and that there is no other way unto it, they all prove this Point. I shall select some few for present.  
To mention that first, wherein this argument is treated in. It is the same with this wherein happiness is seated. Mat. 5. at the beginning; our Saviour there in this Sermon upon the Mount, purposely treats of happiness, and blessedness: He sets the crown of blessedness or happiness on the head of many things. As, Blessed are those that are poor in Spirit; Blessed are those that mourn; Blessed are the meek, etc. But among all those he mentions there, he mentions none of those created good things wherein a man might suppose they should be: There is not, Blessed is the rich man, or Blessed is the honourable man; or the wiseman, or he that enjoys the goods of beauty, or riches, or strength of body, and the like. None of those things mentioned. But all these things that are mentioned there are spiritual, and heavenly graces, that put a man into fellowship, and communion with God.  
The second Scripture is that in Psal. 34.12. where the Psalmist is in a way of direction. Come to me my children, & I will instruct you in the way to happiness; who is he that desires to see good; to live long, and see good days; to see happiness, and to come to happiness. Where he mentions none of those things, as I named before: but the same that our Saviour seems to express, and he excludes other things. He directs to spiritual ways, and spiritual means for the accomplishment of happiness; but for earthly things, he doth not so much as once name them. And then again, Psal. 73. about the beginning, there is a full proof of it, in the whole beginning; there the Prophet reckons up the propriety, and the happiness of wicked men: and expresseth it so much the fuller, because the glister of these worldly things had dazzled the eyes of the Psalmist, and they had almost made his feet to stippe; Ver. 2. He was so taken with the flare of earthly things, and the prosperous state of men in worldly things, that he began to bless in his heart, and think well of those that enjoyed them, and to repine at his own estate: and thus he was carried away till God brought him into the Sanctuary. Verse 18. There he found that all those that had them were not happy; but those that had them were set in slippery places. There was no solidity of happiness, that could be gathered out of those things; when God brought him into the sanctuary, than he learned there, that there was no true happiness in all these earthly things.  
And so Psal. 144. the last verse, The Psalmist there in the beginning of the Verse, seemed to look this way, as though there were happiness in these created things: Happy are the people that are in such a case: the people that flourish in prosperity, as in the foregoing Verses: and so fare indeed, as they are conjoined with God, there is something of happiness in them: But lest any should mistake the Prophet; he corrects himself again, and saith (as if he did unsay what he he had said) Happy are the people who have God for their Lord: They are happy men whose God is the Lord, that is the right of it; it is not these things wherein true happiness lies, though they may be subservient to it, and something conducible to happiness, yet our happiness doth lie in our conjunction with God.  
And therefore the Prophet, jer. 9.23. giveth a caution. Let not the Wiseman glory in his wisdom, nor the strong man in his strength, nor the rich man glory in his riches; none of these things can make a man happy; these are not the things that a man can delight in, or boast of; there must be other things that must make up this happiness, or else we shall come short of it.  
And so in, 1 Tim. 6.17. See what the Apostle saith, concerning one thing, which hath the greatest show and splendour, viz. Riches. Charge them that are rich in this world, that they be not high minded, and that they trust not in their uncertain riches. That they do not build a conceited happiness in, or upon them; and think they are in a good estate by reason of them; the Apostle doth it with authority, and efficacy, and he would have it laid home to them, because men are exceeding apt to cousin themselves, in such things.  
And to give something as the Reason of it: Look Hoseah 1.21.22. Alas, all these things and the goodness of them (so fare as they may conduce in an inferior rank for our good) depend upon God, as God by the Prophet there saith. In that day, saith the Lord, I will hear the heavens, and they shall hear the earth, and the earth shall hear the corn and wine, and the oil, etc. The first link of the chain is tied to the Throne of God, I will hear, saith the Lord, the earth, and the earth shall hear the corn, etc. All the influence there he ties to God, all comes from him, and depends upon him. 
Experience   
2. By Experience; All the experience in the world makes this certainly true, and evident, especially to those that have found the experiment, and to others likewise, if they will trust to experience, and not (like fools) buy their own wisdom, by their own experience.  
1. Take an extraordinary experiment; 
Extraordinary of Solomon.  the experiment of one may serve for all: viz. that of Solomon, who gives up his verdict, Vanity of vanities, all is vanity. etc. Eccles. 1.2. I would desire every one to consider this well, there is no exception to be put in against the verdict; but it will speak home to the point, and absolutely convince any one, that is a rational man,  
A man's testimony may be elevated, or abased upon divers grounds; but there is none can come here to make a slight, or diminish the authority of Solomon. He wanted not means to try; for he had all these things, and could run through them all, and taste, and pick out as it were all the excellencies of them: He was the richest King that ever was, he had the greatest plenty of gold, and all other things, that God had bestowed upon him: there wanted no means whatsoever, to make an experiment of any worldly thing, but he had it; being a King, and a rich King. Neither wanted there any Wisdom, for if he had all other things, and wanted skill, it had been nothing, he might have gone the wrong way to work. But he wanted not skill to make an experiment, although it had been to draw fire out of flint; as Alchemists can draw oil out of iron, whereas ordinary people can draw little moisture out of it, being they want skill to fetch out the quintessence of it. But it cannot be said so of Solomon, he had means and wit to fetch out all the virtue in them; and to suck the quintessence out, to sift the things to the bran, as they say. But then again, if a man had both means and wit to do it, yet if he had not a mind to it, he could not do it; But it cannot be said so of him, for he had a mind to try; Solomon set his heart to it, to try the nature of all the world, and worldly things; to try what was in pleasure, and honour, and music, and singing, and all things that may give content to the heart of man. He had a mind to employ his means, and wisdom this way, to try the experiment of all these worldly things, and yet after all this, he returns this verdict (as I said before) vanity of vanities, all is vanity.  
2. The ordinary experience of every one may confirm this same; 
Ordinary experience of everyone  Not only in particular good things, wherein men promise to themselves happiness: A man thinks he should be happy, if he could but obtain such an estate, or marry thus, and thus, etc. And ordinarily, this is our folly, that whatsoever a man is eagerly set upon that doth please him, while he is a suitor for it, he pleaseth himself with conceits and fancies, that if he were but master of such a thing, oh he should be a happy man. But who is he that hath not tried the folly, and the emptiness of this conceit; how short it comes to satisfy the soul, and give it that fullness of content, which a man expected from it: Although a man were extreme fond, and sick of desire for those things; He finds no defect in the thing, for it may be it is really such as it did appear, but yet merely the defect in the creature is, that it satisfies not; God would not have it so, neither were it good for us to be so; namely, that we should find a fullness in the creature.  
And not only for the particulars do we find it; but also in the conjunction of all together. It was the saying of a great Emperor, that in his time had passed all the ranks, and states of every condition: He had been mean and base, and yet grew to the greatest condition, to have the greatest Empire in the world, himself made this the wonderment of all, Omnia fui & nihil expedit: He had made trial of all conditions, but yet could not find any happiness, or any rest and satisfaction in any condition at all that he had: So doth (or at least may) every man find this vanity in all things; what ever seem glorious in our eyes before we have them, yet when we have them, they send us away empty. There is no man, that hath had to deal in the world, but may come in, and give testimony to this truth.  
Reason. 3 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all may appear in a general reason drawn from all these things, there is in all those created things, (besides the intrinsical nature of them, which I shall touch in the demonstration of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) an indifferency, that they are indifferent both to good and to bad: Now if a man be not good himself, it is impossible that any of these things should make him happy, a wicked man if he remain such, he cannot but be in a miserable condition, a miserable man for all these things: Now these are indifferent, and as incident to the wicked as to the godly, God makes not these things any badge of his people, or any characters of difference, or pledges of his love and favour; But deals them promiscuously to all, yea many times and most frequently, his people have the least share in them, his servants are low and base for these outward things, for those created excellencies, it may be they are not many wise, nor many noble, nor many rich, that may be rather a vexation; but God bestows graces on them. For all these outward things are very various: for the goods of the body, and much more for the estate, is common to all, nay sometimes God bestows them, and usually, upon those that are naturally crabbed and untoward.  
2. To come briefly now to the Reason of the point; and I will but touch a few things, and so demonstrate the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  the reason whence it arises, that no earthly thing, nor all earthly things, can make a man truly, much less perfectly happy: It will appear to rise, From 

1. The nature of happiness.  
2. The nature of earthly things.  
3. The nature of man.    
1. 
Nature of happiness wherein it must be.  I must premise here (though I included it in the other) in the first place, something of the nature of happiness.  
Now happiness, in the nature of it, implies these two things; 

Perfection  
and Satisfaction.    
And there cannot be happiness where these do not meet. 
Perfection.   
1. Happiness is that which gives the utmost perfection, and completeness to our nature. 
Satisfaction   
2. And secondly, it must be happiness in that estate and condition, which gives true and full satisfaction to the soul, that it can rest upon it, and have quiet, and full content in it.  
Now neither of these two; neither the perfecting of our nature, nor the satisfying, and contenting of our soul, can be had in this fruition of any created good thing whatsoever: As I have often expressed it: Aurum luto inaurare, to gild gold with dirt, it is ridiculous, to beautify the more excellent thing with the inferior, or the more unworthy thing; to think to make a man happy with that which is lower than a man's self, it adds rather disgrace: It is impossible that satisfaction should be had in these things, as it is for a stone to mount up, or rest in the air, without holding up with a man's hand, or some other thing; The air, it is a thin liquid body, and that a heavy body; and therefore it will give way unto it, to fall down; it cuts through the air, and can find no rest till it come to some solid body, for (if it might be) it would never leave moving, till it come to the centre: So it is impossible that the sublime nature of man, which is substantial and solid, a man that hath solid affections, and solid understanding; I say it is impossible that he should find any solid rest but in the centre, in God; who is the alone centre of rest; all these earthly things are but like the air to the stone, they can give the soul no stay, but those solid affections will make way through them, as being airy substances.  
2. But it will appear more clear, 
The nature of created things.  if we consider the nature of these earthly things, and especially if we compare together the general nature of these earthly created good things, and the nature of man: and we shall find that there is no  
1. Proportion in the one, 
There is no proportion, because  to add satisfaction, or perfection to the other: and among many things I shall contract all into a few considerations.  
2. 
Defective and short.  That good that is in the creature is such an inferior good, that it falls short in three circumstances, and is therefore impossible to give satisfaction or completeness to the nature of man, which must have none of those defects.  
I. All the good that is in any created good thing, it is at the best defectively good. As the Prophet Isaiah expresseth it. The bed is too narrow, and the covering is too short, to keep warm, and wrap them in, all these worldly things are too short and too narrow; besides that I shall add hereafter.  
First, they are too short, and of a defective nature, of no solid subsistence and continuance. It is certain all these worldly things, will and must have either finem suam, or finem tuam.  
1. Finem suam, either they die, or may take them wings and fly away. And sure they being so fading as the flower, 
They are fading themselves.  the sweetest flower which a man is delighted with, withers away, while a man holds it in his hand, in the midst of a man's delight, he seethe it whither away, & lose the beauty of it, & the sweetness of it; it is of no continuance; and so all these worldly things are fading & fleeting, and mutable, & such a defective nature as this is, cannot possibly make happy or give satisfaction to the soul in that respect. A man may be to day high in honour, and to morrow high on the gallows, as it was Hamans' case; and it falls out many times so with wicked men; they are like the grass which stands on the house top, it stands high indeed, but it hath no rooting, and so vanisheth quickly away. And as they say of the mettle, which they make glass of, it is nearest melting when it shines most brightest. So wicked men are nearest destruction, when they are at the greatest lustre, and ruffling themselves in their pride, and jollity; and therefore the caution is given Psalm 37. To God's children and servants, that they should not fret themselves, though these prospered in their ways.  

We must leave them.  2. But although these things had not Finem suam, yet they have Finem tuam: though they should not fail, nor fly away, as he said (namely the Roman when he took his Kingdom) tie the goods of Fortune, and clip the wings of victory: So though that thou hadst the wings of Fortune tied to thee with adamantaine ties, suppose that they be not moved, yet thou mayst and must be moved from them, and have Finam tuam, thou must die and carry no substance with thee; when thou art gone they will leave thee; all these worldly things will accompany a man to the grave, but no farther, and therefore in regard of their defective nature, they cannot make happy; neither the goods of one, or all the creatures together.  
2. They are all of a diminutive good, 
Dimunitive narrow.  and they are too narrow a supply to furnish the large heart of man; as I have sometime said, they observe in nature, that a man's heart is made in a man's body like to a triangle, three cornered, and they do observe that it is impossible to cover a triangle with a circle, with any round thing justly, but still there will be some corner empty: and so, although a man could compass all the whole world, yet his heart could never be filled, till it have the possession of God. And therefore some have observed it, and would make out the initial letters of the word Cor, this. viz. Camera omnipotentis regis, i. e. the Presence Chamber of the King of heaven, and as it fits none but him, so none will, or can fill it, but him.  
An other thing they have observed, that this triangle stands with the sharp end downwards and the broad upwards; as intimating that a godly man should but touch on the earth, Vno puncto, as little as may be; but he should have his broad sides towards heaven, and stand extended and enlarged towards, heaven and heavenly things, as being his proper field land mark.  


No perfection.  
No satisfaction.  
They add vexation.   And in this respect they are of such an inferior rank, as that they not only miss to give perfection to the nature, and no satisfaction, or real content to the soul of man,  
But also they add vexation, as Solomon speaketh of one that stood (as it were) on the top of all these excellent things, of wisdom, and knowledge, etc. He that increaseth knowledge, increaseth sorrow; that is much more true of any other thing. As he said sometime being a great Emperor; you look on this goodly robe, or this goodly crown, it is purple the robe, and gold the crown; but if you knew what it were lined with, or what cares are under it, you would not stoop to gather it up in the dirt to have it. These earthly things, they are not such excellent things, as the world esteems them to be, though they make a glorious show, and draw great admiration towards them, yet when a man comes to the inside of them, they do make the head full of cares, and vexation of spirit, they are so fare from giving satisfaction, or perfection.  
3. All the good that is in all, or in any created good it is an others, it is but a derivative good, and a dependant good, 
Derivative. Shallow.  and so not solid and deep enough to give the soul satisfaction, to yield satisfaction, or perfection to the heart of a man, 
Without God not.  the things in themselves in their nature depend on God, they cannot be had or attained unto without God's leave, he must bestow them upon us, or else we shall never come to have them. It is not rising up early, and going to bed late, and eating the bread of carefulness, that can make a man attain unto riches, but it is God that bestows riches. Promotion comes not from the East, or from the West, but it is God that pulls down one, and sets up another. 
Held.  All is derived and borrowed from God, and when we have them, it must be God that must be solder, to knit and hold them together, with an other blessing and mercy of God; for God doth not settle them upon us, and perpetuate our tenor, we are but tenants ad placitum at the will of God, he may turn us out at pleasure: These earthly things are but like Snow balls which melt with the Sun.  
But the main thing here, 
Happy.  is to show their diminution or no sufficiency to conduce to make up happiness which is plain.  
Because that all the good and virtue of them contribute nothing at all towards our happiness; but only what depends simply upon God. It is bread that nourisheth us, but take it alone, and not in the word of God, it will do no good, for it is God's blessing that makes any thing nourishing, and comfortable to us, though we have the things, and they remain with us, yet they cannot be useful to us, neither bread to nourish us, nor  to warm us, or wisdom to guide our ways. God can take away all these, and nothing is any thing without the Lord, nothing hath any virtue to preserve us without him, but God may beat our own weapons on our own heads, and afflict us, and make those good things executioners of his just judgements against us. So that without God there is no sweetness in these things, but our conjunction with God that gives all the sweetness and excellency, in which they may any way conduce to our happiness.  
3. Consider the nature of man, we see the thing that is in the creature is a diminutive, and a dependant good, which may fail, and there is no good at all in them without the blessing of God. But now the nature of a man is such as it must be free from all these defects, it desireth something else, that it must be free from these defects.  

Long; immortal  1. The nature of man requires good that may be long, immortal. The mind is the man, and the soul is the man, Hospes corporis, the body but the instrument of the soul, and the soul is the principal, it is of an immortal nature, and cannot be happy, but by an immortal good; something that cannot decay; and therefore all things that fade or decay can no way do it, they are too short to cover him, to reach to make him happy; except they could be extended to immortality which they cannot be.  
2. It must be large universal good; 
Large, universal.  that good that makes a man happy, which nature requires, must be a large good; it must be an universal good, according to the universality of his desire. For there is an universal appetite, and desire in man to every thing that is good; and if a man had many things, and not all, there would be an emptiness, and want of satisfaction, unless he could have all the good he is capable of; but now all the creatures cannot reach this universality. Man is capable of more than all the created things are, of a greater good than is in any creature; and so long as he misseth the principal, he is fare from happiness. It is a remarkable saying of the Father concerning King Ahab, when he was walking in the time of the three year's famine. I have gold, and silver, and wives, and children, and all these like things; but what do these things good, seeing the heaven is as brass, and the earth as iron? I have no supply from thence: so if a man have never such an abundance of all created things, and doth see heaven shut with doors of brass, and bars of iron against him; that he hath no part, or portion there, what would all these created things do him good? He is made by nature capable of that high and noble happiness, and therefore whatever comes short of that, it cannot give him satisfaction, or perfection; but he may say in the midst of all other riches, and plenty, I am miserable.  

Deep, spiritual.  3. It must be a deep, and spiritual good; That good that must make a man happy, make his nature happy, as it must be immortal and universal; so it must be a spiritual, a transcendent, and superexcellent good; and therefore all the good of these created things is too short, they are to shallow, o not deep enough, nothing but God is better than man, and it must be something better than man, that must make him happy, and therefore it is nothing but God that can add the least perfection, or give full satisfaction to the nature of man: as the Hebrew Grammarians use to observe, concerning the letters in the name jehovah: all the letters of jehovah, are Litera quiescentes, quiescent letters, letters of rest. And there can be no true rest to the soul, till it be in God; it will be in trouble and anxiety; it will be perplexed in the midst of all worldly things till it rest in God, who is the centre of the soul, the centre of true rest; as the Father said. Cor nostrum factum estate, & inquietum est, donec requieseat in te: Our heart is made, oh Lord by thee, and it will never be at rest, till it return to thee.  
As it is in the circle, the circle is the perfectest figure of all other figures in the world, and this the Mathematicians give to be the reason of it, because it gins and ends, and the points do meet together, the last point meets in the first, from whence it came, and so we shall never be at rest, or come to perfection, or satisfaction; till we return to our Original, till our souls come to God, until God do make the circle, and we return to God, we can never rest in our perfection.   


SER. 3.  The third Sermon.  PSALM IV. VI 
There be many that say, who will show us any good? Lord, lift up the light of thy countenance upon us.  
THE Point you remember was, That no worldly thing can make us happy; We opened the Point, both concerning the Subject, what those things are that will not make a man happy. In a word, we shown, that it was not created good whatsoever, not the best, or quintessence of all, nor the most, and the confluence of all together. Neither the intrinsecall goods of the mind, nor the extrinsecall of the body, or estate, no nor all those that are more excellent, not any pleasure to satisfy the body, nor any honour to satisfy the mind, nor any other thing to satisfy both, whether friends or estate, etc. none of those can bring a man true happiness.  
No nor the confluence of many, or all of them together, although all were concentred together in one, yet they would prove short of making a man happy.  
But we added this caution. None of these, nor all of them without God can do it.  
And for the predicate, we did show, whether we considered, a natural or a spiritual happiness; or a true and perfect happiness, they come short of making truly happy. And for the proof, it was done by Scripture, and experience: salomon's, and every one's experience show the Hoti of the Point that it is so. And the Dihoti we shown thus: viz. That, that which makes happy must give perfection, and satisfaction, which all worldly things cannot do. And we made it appear by considering the nature of earthly things, and the nature of man.  
First, we shown, if we do consider the nature of worldly things, there will be found wanting all the dimensions of happiness;  
And secondly, man's nature is too capacious to be satisfied with worldly things, which are narrow and defective.  
We come now to the application of the Point, which I desired, and thought to have finished the last time; and therefore I did cast it into a compendious mould, so as it might have gone along with the other; time prevented me; and now I shall resolve not to enlarge it, but to deliver it in the same compass, and with the same brevity, I then intended; partly because I find some weakness which makes me not altogether fit to enlarge much; and partly, because what ever may seem to be defective, or short in this place; there will be sufficient opportunity in the next Point to bring it in, wherein we shall treat of the positive part of happiness, wherein it lies indeed, if it do not lie in these worldly things to make us happy.  

2. Application.  2. There be but three things in general which I intent to infer by way of Use, and Application, out of the consideration of this divine Truth. The first shall be for Instruction.  
The second for Reproof. The third for Exhortation; which are indeed the most general heads, which may help to regulate and guide our practice, to which all Application tends.  

1. Instruction.  1. For Instruction, briefly to touch upon that; for that is not the thing that I intent.  
1. It may convince the error of worldly Philosophers: We may here receive a good principle, by which we may convince all the erroneous conceits, which men are ready to fasten upon; and which do fasten upon men, many times ere they are ware, we may see here the broad and wide error of all Philosophical fancies concerning happiness. 
Convince the error of worldly Philosophers.  Augustine reckons up no less than 288. several opinions of several learned Philosophers, that placed happiness, one in one thing, and another in another thing; every one being different, and opposing one another, every one contradicting what others had said, and being confident of his own. But as the Apostle speaks of the Romanos in the like cause, Rom, 1.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. The conceit of their own wisdom, and their ambition made them fools, i. e. even befooled them, and they grew infatuate. And indeed, this is a point, that it is not to be expected, that the conceit of natural reason, or the natural light of a man, should ever be able to guide a man steadily to. No marvel that they did speak like blind men, like drunken men, and run in a labyrinth, in a miss maze, and were not able to get out of it, having not the lantern of the light of divine revelation to lead them out. It is not worth the while to speak particularly of them, I shall content myself only with a brief touch of them.  
We see all the opinions of Philosophers, & all their knowledge clean out of the way, yea, and the wisdom of all natural men, is too shallow by fare, and all natural abilities, to come to show steadily wherein true happiness lies. If nature could have done it, than the learnedst wits, and wisdom might happily have found it out. But they could not, they groped in the dark, as the Sodomites when they were strucken with blindness groped to find Lot's door; so they groped to see if by any means they might find out happiness, but they had not light enough to do it.  
In the second place, to mention that which is not so fare out of the way; we will not meddle here now with Philosophers.  

Godly professors.  2. It may convince the error of godly Professors, and of those that pretend to Christianity▪ and have more than natural men, being alienated from them in their principles, yet even among them will appear a great deal of the relics of that wound by that blow, which our nature received by our fall. In this I shall bring the application nearer to ourselves. We may see here our blindness in this, by the experience of all Christians, and in some degree of the best sort too.  
Who is there that doth not place too much in these worldly things? that hath not too high an esteem, and makes too precious account of them: and doth not retain many times in his mind, and nourish too, some secret thoughts at least, that there is some extraordinary virtue in those things to make a man happy. There be many characters, that do evidently discover the relics of this disease, that it is not fully cured, even where grace begun his work. But I shall better touch on this afterward, and shall therefore pass it now.  
2. 
Correct our judgements concerning the happiness of Others.  It may rectify our judgements concerning the happiness, first, of others; secondly, of ourselves.  
1. Of others; We may learn to judge what is true happiness, and who are the happy men. And if we will do this aright, we must not do it Populari trutina, not weigh it in the balance of the world, but come to the balance of the Sanctuary, and weigh things there, by which it will appear evidently, as out of this truth that we have named, and treated on, who are happy, and who not. We should not think those the happy men, that have either the excellency, or the confluence of these worldly things: As when I see a man, suppose one that hath a very great estate, and hath plenty of all in this world: Suppose he hath with that many perfections of body, as beauty, and strength: Suppose he with all this hath many excellencies of mind, that he is pregnant in understanding, and admirable in many such abilities. We are ready as Samuel was in the cause of David; we are ready to mistake the true happy man, and to set the crown of happiness upon the wrong head, as he was ready to pour out the Oil upon Eliah the eldest son, and a goodly man, and least of all though upon poor little David, that was an out cast and abroad in the field as a Shepherd; and this man Eliah was a Gentleman, a Gallant home with his Father, and he keeping his Father's sheep; but God placed the crown upon him, though, as I said Samuel was ready to mistake. And we are ready to do so in this cause that we now speak of. But now this point will, and should help to rectify and guide our hands aright in placing of the crown of happiness: and it teacheth us not to measure by worldly things, not to count those the happy men that are the darlings of Fortune, that are lulled asleep in the lap of the world, and are dandled there, and have all plenty, and abundance of worldly things.  

Our own happiness.  2. This may rectify our judgements concerning our own happiness; in this the deceit is more dangerous. As this will help us to judge of others, so of ourselves: we should not therefore (if we will be true to this Point, and do remember it well) be in danger to bless ourselves, and soothe up ourselves, as though we were in estate of happiness, when things go smoothly with us. I beseech you to remember this present point, and keep the truth of it in your minds, that it may be a charm against all enchantmens' in this kind, that do fascinate our minds, and bewitch us with the things of this world: Do not think the rich man, or the honourable man, or the wise man, that because he hath these endowments, therefore he is happy; not you yourselves if you have them. Deceive not yourselves, your happiness hath not in these things; although you are rich, and witty and beautiful, etc. these are indeed great things, but these make not the man▪ do not think so, as to befool yourselves, and not look out after the main. It is an observation, a man were better be deceived in the dark, than have a false glimmering light, because the confidence of the one will make him careless and so fall; whereas otherwise he would weigh more how he goeth, and ponder every step carefully, and so avoid the danger. A man were better be in a bad and blind estate and condition, than in such a condition, as hath a kind of glimmering of happiness, which keeps him off from the true happiness, and makes him run many times upon the rock of true misery, out of a false conceit, that he is already in the state of happiness. But of these things I have spoken enough for the present.  
2. Use. 
Reprehension of.  As we have something here for the rectifying of our judgements in the point of happiness; so in the second place, this affords matter pregnant enough of Reproof & Reprehension; to reprove the practice of many men in the world. I will first name the practices, and then a little unmask the pretences, by which men think they have a nook to run out at, and think that this truth, doth not touch them with any just reproof.  

The practice of worldly men  1. The practices of worldly men. It is clear enough that all worldly men that are made up of dirt, and who carry about them the curse of the Serpent. Upon thy belly shall thou go, & dust shalt thou eat. They are like the woman in the Gospel that had a spirit of infirmity for so many years that grew crooked downward, towards the earth. These are worldly men, men that do mind the things of the world only, which makes them grow crooked, downward; who make it their great work, and only study, because they place the only happiness in it; and so spend and ravel out all their time, and spin out all their bowels for the purchasing, and the getting of worldly things. They are clean out of the way, and mistake foully as the Father speaks; Vitam beatam quarunt in regione mortis. It is a foul mistake to look to find heaven in hell; happiness in misery; such are they that mind nothing but worldly things. And they are clearly to be reproved.  

Of Godly men.  2. The practices of the godly men here reproved. There are many that do not only pretend to godliness, but do participate (it may be in some degree) of godliness, that are blame worthy too. If our happiness lie not in worldly things, as it doth not, why then do godly men soul their hands, and disparage their names, in being so greedy in their pursuit of these worldly things; in being too having, and taking too much delight and contentment in them, and being infinitely grieved at the loss of them; and so for all other the symptoms which argue an adherency of the soul to them. It argues a root of bitterness, in them, in some degree, and that they place more happiness in these worldly things, than God would have them, or then he ever did: for, every man doth proportion his care in seeking after any thing, according, to his estimation of the conjunction of that thing which he seeks after, with his happiness; happiness being the end of all a man's aims. He would not mind over much, or be greedy overmuch of any thing, but that there is a secret estimation in a man's breast, that it is very near allied, and of very near kin to his happiness. Now it is clear and evident amongst us, that there is this fault even in godly men, that they do too much lick up the dust, and do too much grope after worldly things, and set too great a price upon them, and therefore the reproof reacheth to them also. I may well make use of that which Chrysostome said sometime, that if he were the fittest in the world, to preach a Sermon to the whole world gathered together in one congregation, and had some high mountain for his pulpit, from whence he might have a prospect of all the world in his view, and were furnished with a voice of brass, a voice as loud as the trumpet of the Archangel, that all the world might hear him, he would choose to Preach upon no other Text, than that very one, even in this Psalm, O mortal men how long will ye love vanity; and follow after leasing; those deceitful things of the world which promise happiness, when they cannot make it good. It is that which would make a Sermon of a general reproof to all the world, and come home to every one.  

Pretences there.  2. But now to come to the second thing I propounded, which I will but briefly touch on. Besides those Practices, Men have pretences to excuse themselves upon some fair colours, and such possibly may be in them yet for all these pretences we may otherwise discern well enough, that they place their happiness too much of it, at least in these worldly things, yet that they may not deceive themselves we will examine them.  
The best plea of all is, that they do but make conscience of their duty, we are to seek these worldly things in some measure, because God appointed every one to do it, and the hand of the diligent shall make rich. God hath made us our own executioners, our own instruments, to be fabirs fortunae in some sense; to be servers of ourselves, and to help ourselves with the necessaries of this life. And the consideration of a man's charge and family, and estate, and such like, will afford a man plausible glosses, and probable arguments to defend themselves, even those that are most deeply tainted with this poison, and guilty of this fault, yet think to wind out of all reproof, and escape the blow thereof with such fair pretences.  
But briefly in a word for answer (for I intent not to sift things to the bran, and to prosecute them so close) in a word therefore for answer, I shall give but a touch.  
There be two things that I desire every one to consider, against all their pretences, beside one thing which I desire may be considered in general.  
I desire no man would deal with me, or with any other that should call on them, to take heed of immoderate love of worldly things, or an immoderate prosecution of them, I say not deal with us, as many will deal with man: for though men have no such art as to enter into the hearts of men, men have not a window to look into the breast, 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 gross, if it be not extravagant, and exorbitant, I will candidly make the best construction: But remember that besides man, whom thou mayst put off with words (because he hath no such art to see thy inwards) yet thou hast a God to deal withal, and thou hast a great Tribunal, at which thou must give up a reckoning; thou hast a conscience within thee to deal withal, which will once be awakened. And though I be not able to convince thee, that thou dost too much poise towards, and post after worldly things, that thou goest beyond the golden line of mediocrity; yet if thy own conscience do accuse thee, consulting with the Word of God, and those many passages in it which point out this sin; that if there be any truth and propriety in the Word, all those passages fly in thy face, and proclaim thee guilty, that thou art guilty of this sin; I say, think not because now thou canst put me off with such flimme-flamme excuses, thou canst put off God too; then daub not with God, and thine own conscience, with whom it is to no purpose to dissemble; this being premised in general, I shall add 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, between those affections which we 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 between the excellency 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 infinitely more pursue after God, & after heavenly things (which are infinitely 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 discern, which is predominate in thee, or which thou dost most look after; in which thou placest the greatest part of thy felicity, thou art guilty; for it cannot be right, unless there be a broad difference; because it is but reasonable▪ If God be so infinitely transcendent above all these worldly things; and go so fare beyond all those earthly things, as that they are all but as the dust of the balance in weight against God: Then if thou dost seek these things, and mind these things, and dost do it any way as much as thou dost God, it is certain 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 discern such an infinite 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 do not find the difference wide, but that their hearts do bend and warp too much towards worldly things, it is certain he is guilty of this fault which I now tax, and the words do meet with him in a just reproof, and he hath need to be humbled for it.  
2. As there should be so wide a difference, so broad a difference between those two, that it should be written in legible characters; it may be in a palliating way onemay say. I will dare any man in the world to say, if be can, I am as much for the world as for God; I know there is a broad and a wide difference to be put between them, and a man shall wrong me to think 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 suspicion, for there is a great deal of difference, that is between the one, and the other, if I should not make a broad difference between the one and the other, I might be suspected; and I will assure you, how ever a man may be free from the sin, yet he cannot be free from the suspicion of an adulterous mind 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 clear evidence.  and are means to fetch men out of their holes and fences that they have, and clear evidence to convince, that there is a great deal of exorbitancy, and disorder in this kind, in the carriages of the greatest part of men in the world, and even of Christians too, that profess themselves to be such, and indeed such as are really such, but are not ware of this remainder of corruption that still adheares unto them; especially sigh it comes disguised, and covered with some fair excuse, or vizard. I say there be many evidences, 
If we consider.  that might clearly evince it to a man, that will deal truly with his conscience, and not captiously, as one man will deal with another. He give but a brief touch.  
1. Examine thy expense of time; 
Expense of time.  what time dost thou bestow upon God, and what time dost thou bestow upon the world. Certainly a man that loves his wife will not bestow more time in conversing with an other woman, it will be very dangerous and prejudicial to his credit and reputation if he do: and he can hardry wash his hands from shroud suspicion. 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; six days 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 sign 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 general, I pass it.  

Paines.  But secondly, an other thing there is, that may come a little closer, viz. the pains we take, especially with the intention of the mind laid together: admit it be necessary, and Gods own appointment, and the thing requires it, that no time must be spent otherwise: for the great Publican of the world (Sleep) takes up much tribute of a man's time, and takes out a great portion: And the necessary reparation of this rotten cottage of ours; meat and drink take a great deal of our time. And the labour of a man's particular vocation; all these must needs take up a great deal more of a man's time for the world, than a man doth immediately for the service of God, and without blame: well, suppose that.  

Thoughts and cares.  But now examine in the next place the proportion of thy pains, especial with the concurrence of thy affections, and thy heart, which hath the most full gale of thy pains, and which art more eager upon. I say, if thou dost neither give God the principal of thy time, nor bestow the greatest part of thy time upon him, yet dost thou give him the principal of thy heart and affections; that though thou art necessitated to converse more about the world, then for God; why, yet if thou dost it more eagerly, and with a greater eagerness of affections towards God; and thy heart doth infinitely more prize, and love, and esteem of God, and goeth with more alacrity and cheerfulness, and more heat, and delectation of spirit, when thou art about God and about heavenly things, than it doth about worldly things, this may be some thing indeed; but if there goeth together with the flower of thy time, the eagerness of thy heart and affections towards earthly things, that thy heart is corrupted with them, and thy judgement, and thy estimations drawn after them, and thou art builded more on them, and pleased more with them; and in a word all thy affections run more to them; than to heavenly things: I cannot see then how there can be any colour of excuse. Now therefore examine thyself in this, and do thou deal truly with thyself, and by that we may discern a greater stream running for the world, than for God, and so a great disorder in the affections.  
And lastly, it is an evident character, 
Neglect of.  that there is an inordinate love going a whoring after the world, and of placing our felicity in them, more than we should do, and more than we do in God; when we can facilitate and further our prosecution of these worldly things with a neglect of our duty to God: 
Duty to God.  when I can neglect my duty to my God, when I can neglect my duty to my own soul; 
To our own soul.  when I thus run after the world, that I care not if I do trample upon God in the way, and trample upon Christ in the way, upon my own soul, upon heaven, and all in the way, so that I can make so much the more speed towards these worldly things. This is an evident sign that my heart is addicted to them, and that my heart is overgrown with a desire of them. Mark this, and if thou findest, I say, that thou canst dispense with thy duty towards God, or any service of his for the prosecution of thy worldly estate; if thou findest that thou canst dispense with thy duty towards thy neighbour, because thou wilt not diminish thy estate, or that thou canst dispense with thy duty towards thy own soul, neglect the spiritual edification of it, because it doth take thee from the prosecuting of the world; This is an evident sign that thy heart runs out wonderfully inordinately after them.  

Exhortation.  3. Use. In the last place, let me add briefly the sum of the Exhortation: which (if time had not prevented) I would have propounded more particularly. The exhortation shall be to press this duty upon us, that we knowing our felicity doth not consist in these worldly things, would regulate and square ourselves by this rule.  
I will briefly touch these two things. 
I will briefly touch.   
1. The duties that may be inferred upon the consideration of this Point.  
2. The motives that may be used for the enforcing of those duties upon us, to set us upon the performance of them.  
1. 
Duty.  Now there be divers duties that might be inferred very naturally upon the consideration of this truth, and are worthy to be learned. As  
1. Abate for the world; 
Abate for the world.  If this be so that our happiness doth not consist in these worldly things. Let us learn then to abate ourselves something in our eagernes towards the world, that we would not be so eager for it.  
Tanquam hac sit nostri medicina doloris: follow not the world as though that would cure our malady, and heal our misery, and bring a happiness to our souls: and therefore they that have such erroneous thoughts, and find themselves convinced; let them show it by abating of their eagerness towards these worldly things.  
1. Abate our actions, 
Action.  the eagerness of them; learn hence not to be so busy, not so early and so late, and so thoughtful, and so carefully for, and about these worldly things, not to be so anxious in our spirits for them. I say, learn hence to abate our actions: not to encumber ourselves too much with worldly things, do but as our duty and conscience require, so fare as we are bound by the rule of duty, to provide for ourselves and family, do it in duty and inconscience to God, but do not overdo it, do not too much, trouble not yourselves about too many things as Martha did.  

Affections.  2. Abate at least, if not our actions, if we cannot forbear any one of our actions, but our charge and calling require it; yet I say, abate in our affections, cool our affections towards these things, that though I do use them for necessity's sake, yet my heart longs to be freed from this necessity: O when shall my mind be perfectly freed from these things! and O when shall that happy time be, that God will free me from the burden of these worldly things, that I may not soil my soul still with these worldly things: that I may not converse in this present world always; but that I may live continually in the enjoyment of that blessed presence of God, and behold his face continually, and exercise myself in nothing but serving and praising of him, and having nothing else to do! Abate at least your affections, do not so much esteem these worldly things, and this world, though you cannot leave it, yet despise all these worldly things, and contemn them, and trample them, and have them under our feet, as God hath given them to us, so esteem them, but as in the Psalm 8. He hath put all things under our feet: In respect of worldly things, it is true of the godly man; in this sense it is true, I say, in regard of Christians, they have them all under their feet; but worldly men have them as a crown on their head, and they esteem it so; but indeed it is a burden, that presseth them down, that they cannot arise in any noble thoughts; and therefore to prevent this, abate your affections towards these worldly things.  
3. Learn to abate your estimation, 
Exhortation.  or else these cannot do it. For so long as we nourish such an erroneous thought, that this is the only happiness, Ministers may talk what they will; they disparage riches and honour, etc. that have it not themselves; they disparage pleasure, that have not been acquainted with it; but yet when all is done, happiness lieth in these things. For so long as there is such a root of bitterness within us, such a corrupt opinion, it will not only overflow like the gall, to embitter, and poison our affections, but also our actions; and so all things will be disordered. As in a Watch, if the spring wheel be out of frame, all runs wrong, so if this be poisoned, all will be in danger: The very spring of every thing in a man is a man's judgement, and if that be tainted and corrupted, that will soon corrupt, and poison our affections, and our actions: for there is a natural connexion between them, and the intellectual part is the guiding part of all the rest; and therefore if you would keep all the rest aright, that your actions may be moderate, and your affections may be moderate, you must labour to get, and keep moderate opinions, moderate your apprehensions of them; think not too highly of them: but rather think on these things, that may most of all disparage them, and block them, and take off the beauty of them, and that glory that is on them, that may dazzle our eyes. Learn to abate the world in our prosecution of it, in our actions, in our affections, and in our estimations; this is the first thing that we may learn from this.  
2. If this be so, then as we must learn to abate what possibly we may, abate our actions, 
Translate to better things.  affections, and estimations of this world: so in the second place, let us take a hint from hence, to translate all these, above these earthly things, and set them upon those things in which indeed our felicity lieth. If felicity be not in this world, and if happiness be not in these worldly things, it is no inconsequent counsel.  
But we have shown, it doth not lie in these worldly things; it lies therefore in some other, and we have mistaken the box all this while, and taken quid pro quo, as the saying is. Then let us translate our affections, which we have spilt upon these earthly things, and place them upon better things, in which our felicity lieth: translate them upon God, upon Heaven, 
God. Heaven. Holiness.  upon Holiness: these are undoubted felicity, and the way unto it. The other things of this world are nothing near the thing, happiness itself, no nor the way unto it: but those are undoubtedly such, and therefore they are worthy to possess, and inherit all those excellencies, of our judgement, and affection, and actions▪ And the stream of them should run; currently after heavenly things. But I shall touch on these things more, when I come to the next point.  
3. 
Moderate.  Labour to moderate our joy and our sorrow; and moderate our hearts, and compose them aright in many cases, which do depend upon this truth, and principle; and for want of which many do oppress themselves, and afflict themselves very unworthily, and undecently.  
1. Learn then here first to moderate our grief and sorrow, in a double case. 
Grief of.  First of want: Secondly, of loss.  
1. Suppose we want these worldly things, 
Want.  let us not be over sorrowful, and hang down the head, because we are at a low ebb in these worldly things. Remember this to moderate it, my felicity is not in this thing, nor any part of it, no nor any way unto it. And therefore I can spare them, and be without them, if God do think it fit: I can live well without them I can well afford to want them, since I lose never a whit of my felicity by them: It is neither annihilated, nor eclipsed by the want of them; let us not therefore be overmuch cast down if we want them.  

Loss.  2. Let us not be too much cast down for the loss of them: which is indeed the worse; O that I had them once, that is a sad word, to think I had them once, but now have lost them: It is more grievous to be stripped of what a man had, then simply to be naked, to be stripped of all the enjoyment a man had, and took some pride in, and wherein he thought himself happy, and afterward to be brought to a low ebb from that, as the Prodigal was, to be brought to the husks of the Swine; so fare degraded from that enjoyment, and contentment a man had before, this cuts more deep, and pierceth the soul more grievously, but yet this consideration may help to mitigate and moderate it, and compose our hearts in this case: It is true I have lost, but I have not lost so much of my blood, or my special happiness: no nor any thing that is essential, or ritual to it. And may not a man comfort himself in such a case as this? Suppose a man had been in travel upon the way, and had met with thiefs, and he had some lose money in his pockets, but had in a private place (which the thiefs were not ware of) some precious jewel, and the thiefs should come and take away only the lose money, and not find his jewel, would that man rejoice or be sad think you, when he is gone from the thiefs: would he be sad and hang down the head, because he had lost it may be two or three shillings, or rather be thankful and glad; that he had saved his jewel. And so it is in this case, that man hath no reason to be sad, though he lost any worldly thing, if he lose not part of his happiness. It is not my jewel that I have lost, it is only something that did fit lose about me, a little worldly thing it may be, which was not connatural with me, but more easy to be separated from me, and so without a diminution of happiness. This might help to compose, and to bring the heart in a right frame, when I consider I have lost something, but it is but a poor thing, that is not any part of my happiness.  
2. This may teach us to moderate our envy, 
Envy.  we are ready to repine at those that have more than we; and when we find any want in our own estates, we can cavil with God for others; because they are higher, or better than we, therefore God deals unkindly with us, and we begin to repine at this, and many times the heart is ready to miscarry in such an estate, with such childish thoughts. But now this point will rectify a man, and tell him, he hath no reason to envy him for having that which is so poor, that it makes not a happy man. Alas poor miserable man, that hath never so much! I think with sad thoughts of him, when I consider this man is counted a happy man by the world, but yet he is fare from it, being he is fare from God, I should do well rather to pray for him, and commiserate him, then envy such a man, and I should rather study how to direct him to follow that which is right happiness, and that be might not any longer deceive himself, and please himself with glass, better than pearls.  

Delight of fruition.  3. This should teach us to moderate our delight in the fruition of these worldly things. Doth it become Christians to bathe themselves in pleasures, and delight and solace themselves in these worldly things: as Nabuchadnezzar did in his palace, in his Babel, is not this Babel that I have built? No certain, the delight of a Christian should not run out in excess in the use of these worldly things; because he hath plenty of them: But he should labour to moderate and keep himself within his bounds, because though these be good, yet they be so inferior, that his happiness doth not consist in them, and he should delight in those things that do conduce towards his happiness, rejoice not in these things; but rejoice, as our Saviour saith, in this, that your names are written in the Book of life. That is, that a Christian should delight in, and rejoice himself in, and bless God for, and not run into the same excess of riot, in the use of these worldly things, as worldly men do, that think these things a great part of their happiness, and think to piece out their happiness by getting of these things. Fare be it from the thoughts of a Christian to be so earthly minded, that hath more noble things to delight, and solace himself in.  
4. 
Desire of possession.  This should teach us to moderate our desires after these worldly things, and the possession of them, not to hanker too much after them: much less let our souls pine away for grief, because we cannot have them, but be of his mind.  
Nec, Palma negata macrum, donata reducit opimum.  
We must resolve not to be puffed up as a bubble, with a child's blast in a Wallnut-shell, when he hath in it a little soap; we should not be puffed up, when we have great things in this world, nor cast down when they are low, nor greedy in our prosecution of them; but be contented to use fair plea, and a conscientious course for the getting of them, and if I cannot have them so, I will rest contented with Gods will: these things we should learn in general from this Point. And there be but two particulars that we should all learn from hence.  
1. To be so fare from cleaving to the possession of these things, 
Communicate.  and having a longing desire after them. That we should be willing upon this principle, to communicate those things that God hath bestowed upon us, unto others: and not as the Serpent, keep the golden apples, and neither to eat any ourselves, nor suffer others to eat them: It is an allusion of a Fable; but yet may have a truth in it, as it hath reference to the Cherubin that keeps the garden of Paradise; so we should not hover over our estates, and cannot endure any other to come near them, as the Hen over her chickens, that is ready to fly in the face of those that come near them: but let us be communicative, our happiness doth not consist in the having of them, so much as in the using of them well, dispensing and giving them to others, that is the way by which all these worldly things may be conducible to our happiness: It is not the mere possession of them, but the right using of them, that makes them instruments of our happiness: As the Apostle, exhort rich men not to trust in uncertain riches, but to be fruitful in good works; because, as I said, our happiness doth not depend upon the having of them, but upon the right using of them; God hath made us but dispensers, and if we discharge our fidelity in them, we shall advance our happiness, but otherwise we shall advance our wickedness.  
2. As we may be content to communicate, 
Abdicate.  so also to abdicate them: Let us be content to be so fare from cleaving to those worldly things, that we do not only Collocare, as the Father speaks, but projicere, seeing our happiness doth not lie in them; let us, I say, be contented not only to communicate them where necessity requireth, but even projicere in some cases to cast out all, as they did, viz. the Disciples in an other case, They came, and did lay down all their estates at the Apostles feet. As suppose now in times of persecution, rather to part with all than God, my happiness lieth not in them, and I will rather than I will part with God, and with a good conscience, say farewell to all the world, and to all worldly things; my happiness lieth not in them, but my happiness lieth in God and in a good conscience; I will rather therefore justly part with all, yea, and throw away all, rather than part with that which is dearer and better, and more conducible towards my happiness.  
2. For the motives, in a word briefly, they are taken  
1. 
Motives. Consider. Vanity of the creature.  From the consideration of the vanity of the creature, in all these worldly things; there is not enough to give any delight, or satisfaction to a man: they are of no worth, if we do but well weigh the emptiness of them.  

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

Mortal.  There is first the base piece of man, he is mortal in regard of his body, his breath being in his nostrils, he is but a blast, and he is gone; and should we seek too much after those things, that will do us good but only for this life, this short life. The shortness of this life should make us not to esteem so much of these worldly things. We are but travellers here; and as I have said sometime, a staff in a traveller's hand may be serviceable to him, and a good companion to help him on his way: but a bundle of staves may be a burden unto him, and a hindrance in his journey: and so a competency may be a good help to us in our way, but too great an estate proves a clog and a hindrance, in the expedition of our way.  

Immortal.  Again, as man in regard of his body, is a base piece, and very frail, and not worth the while to be looked so much after, so he is a noble piece in regard of the soul which is immortal; and it is no way suitable to a man's excellency of nature for him to set his mark lower than immortality.  

Excellency of duty.  And lastly, Consider the excellency of the duty: it will free us from many temptations, and fit us for all duties and services towards God: who knows not that the too much thought, and care for the things of this world, chokes all the good feed of God's Word in the best of us; as it is in the Parable; and breeds a thousand miseries, and distractions, which (if a man would learn to moderate his prosecution, and desire of the world, and worldly things) he might be free from, and his soul exquisite in the service of God.   


SER. 4.  The fourth Sermon.  PSALM IV. VI 
There be many that say, who will show us any good? Lord, lift up the light of thy countenance upon us.  
WE are upon the Point of Happiness, and to show wherein it consists; we have already dispatched one branch of that, viz. the negative, which was, That our happiness consisted not in the things of the world: It is not the quintessence of any, nor the confluence of all worldly things can make a man happy. There now remains the second Branch concerning happiness, wherein it lieth, viz. the affirmative part, here expressed in this prophetical petition which the Psalmist makes to God. Lord lift thou up the light of thy countenance upon us.  
I shall propound the Point thus (and this will be the third Point in order) God and his favour, 
3. Doct.  the light of his countenance shining on us, is that excellent good, which can alone, without the help of any creature, without any created thing, make a man truly, and perfectly happy.  
That is the sum of the Point: I shall not spend much time in the explication of it, only briefly to point out some things.  
There be two things, which I shall but touch upon for the Explication of the Proposition.  
1. I will say something concerning the Subject of this Proposition.  
2. Something concerning the Predicate.  
For the Subject of this Proposition in effect it containeth these two things. 
Subject.   
First, the Object of happiness, or the thing that makes happy materially.  
And secondly, formally: I shall speak of it so, I say both 

Materially.  
and Formally.    
As the Schools do distinguish, though with some difference. 
Material.   
1. For the material happiness of a man, wherein it lieth; I express it (as the other) generally, and so  
1. God will make a man happy. 
God, according to his,  And I shall desire you to understand it (for I shall add no more concerning that in this place, but God considered both essentially, 
Essence. Person.  and in the excellency, of his nature; and personally in the distinction of his persons, God in Christ, and God in the Spirit; none is to be excluded, but there is a concurrent influence of the whole Trinity, and of every person in it, that contributes towards our happiness.  

His favour.  2. And I express an other part of the Object, when I say the favour of God, here noted by a phrase that is tropical enough, and yet I shall spend time in vain to open the trope, for I suppose it is commonly understood. Lifting up the light of his countenance upon us, is as much, as casting a favourable aspect towards and upon us; and being (in a word), gracious and favourable unto us. For as when a man is well pleased with any, you know it is one testimony of his love, to cast a sweet and lovely countenance upon him. Super omnia vultus Accessêre boni, as he accepted it: the Host was wonderful careful and solicitous to give the guests content, but that which he noted as the principal, was Super omnia vultus Accessêre boni: her affable carriage and good countenance. It is not only the blessings of God which makes us happy, although God should heap many blessings upon us, but it is especially a good look from God, that proceeds from a gracious & a loving disposition of God towards us; that puts a price & a beauty upon the blessings themselves. It is an elegant story or observation which Xenophon tells of Artabazus a great courtier in the Court of Cyrus: King Cyrus gave him a cup of gold, and there was an other courtier in presence, that was more intimate, and more near in favour than he, viz. Chrysantas; to whom, though the King gave nothing at that time, yet he kissed him, in token of special love; which when he had done, Artabazus complained, and wittily said, the cup you gave me was not so good gold as the kiss you gave Chrysantas. It is so in this case; it is not any gift of God, especially those outward things, that is so great a sign of God's favour, as the light of his countenance: A good look is a special testimony of his real affection, which those things are not. For no man knows either love or hatred by these things.  
And though there might be many other expressions used, yet I conceive this as real and proper a note, to show wherein our happiness in God consists, as any: viz. his favour, and good will, and good pleasure towards us, because that comprehends all the rest, and if we have that, that is it that interests us in all the rest of the excellencies, and the blessings of God, hereby they come to be all ours, and we are interested in them all, so fare as they may make for our good. Thus of the material part.  
2. But then there is an other thing that I intimated in the propounding of the Point; and that belongs more properly to the formal part of happiness: 
Formal.  which I comprehend in two things.  
There is nothing of itself what ever that of itself can make a man happy, no not God himself, nor his favour, except it be ours, and we be interested in it; which I express by these two things, 

Possession.  
and Fruition.    

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

Vocation.  1. When God doth make us his own by effectual calling, and creates or renews, or repairs his own Image in us, and sets his own stamp and superscription, or impression upon us.  

Covenant.  2. When he doth enter into covenant with us, and takes us into confederation with himself (which is a thing resulting from the former and depending upon it) that we are in covenant with God, in league with him; which conjunction is expressed by divers things in the Scripture, as a marrying of us to himself, and other things that import a near union and league: but I shall content myself in the generality, and only desire to point at things.  
So that now, when a man comes to be effectually called, that God translates him from the state of sin to the state of grace, from being the sons and daughters of the old Adam, he ingrafts them into the new Adam, bearing his Image, as the state and condition is thus altered, so upon this, God looks on them as friends, Abraham my friend, as confederates, as in league with him; that there is a combination between God, and a Christian: why they that are in this condition, they are in the possession of God, and of his favour.  
2. But then to add but one word more concerning the second branch. viz. 
Fruition.  The fruition of God's favour: that is, that which is requisite likewise, towards that completeness of happiness, that is, to be sucked out of God: we must enjoy him as well as possess him, and in that fruition lieth the very upshut and crown of happiness.  
Now this fruition, not to enlarge on it, for there is a more proper place for it (though it cannot altogether be omitted here, without some wrong to the Point) It consists for my present purpose in these two things.  
viz. 

In a direct act,  
and in reflexive act.    
I shall add no more.  

Direct. Through. Donatives.  1. A direct act, is that intercourse of favour on God's part, a donative (if I may so speak) on God's part; and duties on man's part, when there is a communion maintained between God and us, and there is a sweet intercourse and fellowship between God and a man's soul. As for example. God gives us the favour (to mention no more) of his Ordinances; that we in joy his Ordinances, and he walks before us in them; and we have his Religion established among us: we have his Word, the Sceptre of his Kingdom set up among us; and we have the rest of his Ordinances; God doth not debar us of those, but shows us his favour, and the light of his countenance, in lifting up of these, in holding out this golden Sceptre to us, and keeping the doors of grace open to us, and so maintaining a reciprocal commerce of heaven and earth on his own part. And on our parts we do likewise maintain it, when we answer God in Duty, 
Duties.  in serving God according to his Ordinances, and in meeting of him in them: the soul and the spirit of a man giving God the meeting there (as I may say) and so maintaining that communion, and fellowship with him in a humble, and reverend hearing of the Word of God, and in a hungering and thirsting after it, with fervent, and frequent prayers, still maintaining the trade and commerce between earth and heaven, by those duties that must return from us, and on our parts: and so all other exercises of any spiritual grace, whereby we express our duty towards God, belong as parts, and branches, to the maintenance of this commerce, and communion with God, and so, that we enjoy himaccording to the state and condition of this life.  
2. 
Reflective.  But then there is a second thing wherein the fruition of God lies, and that is a reflexive act, which (though it be not so absolutely necessary to the state of happiness, for a man may be in the state of happiness, and in a good case and condition, and yet not be able to exercise it, and put it out in a reflexive act) but for the sweetness, and the taste of happiness, and for the complete fruition, and enjoying of it, it cannot be without this reflexive act: that is (that I may in a word tell my meaning by it) when a man doth reflect upon what God hath done for him, and what God hath done by, and in him, and enabled him to do towards God; and by it he is able to understand, and see, and take notice that God hath dealt mercifully with him, that he is Gods, and God is his: and that he can see his own happiness, and see his own condition, and so to delight himself, and to joy in God, and in his goodness. In one word, to enjoy, imports no more than to joy in a thing, and to enjoy God is one principal thing that makes up the sweetness (at least) of happiness; when we joy in God upon the sense and apprehension of a man's own blessed estate and condition. For as I have said sometimes, Non est beatus, esse qui se non putat, he is at least completely, and in a sense no happy man, that doth not think himself to be so, and doth not see himself to be a happy man, and doth not take notice of his own happiness. I say though it be not of absolute necessity to the essence of happiness, yet to the ritual perfecting, and tasting of the sweetness of happiness it is necessary. There be many Christians I know that are not able thus to reflect, and see their own face, and condition, though they have a right, and title to happiness, and are in a real communion with God, and do maintain directly their duty with God in sincerity; yet there may be some clouds that keep off this reflection, and something that takes them off (at least) from that sweetness, that they might take in this. I shall add no more concerning this first part that I propounded, viz. to open the subject of this proposition, which contains the object, both materially, and formally of happiness.  
2. I shall but speak a word neither, briefly, 
Predicate.  concerning the predicate, the thing that is affirmed concerning God and his favour, in this proposition: which in a word briefly, contains two things, that were intimated in the proposition, as affirmed concerning God and his favour in relation to our happiness.  
1. In general, this is tha● excellent good, 
General.  which answers to this question, in the Text, 
Excellent good.  Who will show us any good? The great good that conduces towards the happiness of a man, it is God and his favour, that excellent and transcendent good.  
2. And a little more particularly, 
Special. According to.  this is that beatifical good, that will make a man happy.  
in regard 

of all the degrees of happiness.  
and in regard of the manner.    
First, sufficiently for the degrees; 
Degrees.  he doth bring a man to the true happiness, and to the perfect happiness, to the real happiness, 
Beatifical. God in life.  and to the royal happiness; only this is the difference, all communion with God, that is in truth, doth interest a man in the state of happiness; but there is a difference in that communion, and so proportionably, there will be a difference in the degrees of happiness.  
1. 
Present, truly, real.  There is a communion that we have with God, and a conjunction with him, even in this life, I mean all that are his by faith. 
Future, perfectly, royal.   
2. There is a communion, and a conjunction which we expect in another life, which is by sight.  
1. We are now (though joined to the Lord yet) in some respect absent from the Lord, in the land of our pilgrimage here; wherein we have some beams, some glimpses, some tastes of the sweetness of the light of God's countenance, though not in full measure: But yet so, that even those tastes are such as do possess a man of a true and real happiness, not an imaginary happiness, which worldly men have, viz. their own dreams, and fancies in the possession of some worldly things, but indeed that which is truly, and essentially such, and that which doth deserve the name of happiness, and hath the very nature and being of it; that a man is in a good estate, for the main substance, though short in the degrees: God is so great a good, that even the enjoying of him in such a manner as is possible for us here in this life, in this veil of tears, in this absence from God; that enjoying of him here by faith, and those tastes that we have of him, is enough to elevate, and raise our condition to a state of true happiness.  
2. But then as a lower communion with God, such as we have by faith here, doth bring a man to true and real happiness: so when we shall be exalted to a higher degree, and a more near, and excellent communion with God in heaven by sight, we shall attain the royal and perfect happiness, when we shall see him face to face: Not in that rigid sense, or notion, that the School men have so much written of, as though all a man's happiness lay merely in beholding of the very essence of God, which is neither possible for us here, nor in another life (I say) to behold God's essence: and they themselves (as whosoever is acquainted with them, must ingenuously confess, if he will speak the truth) do exceedingly fumble in the business, when they come to it, and they are troubled very much how to accommodate one difficulty: viz. How a man can possibly comprehend the very essence and quiddity of God, and yet not comprehend him, and in my opinion, it is an inexplicable difficulty: And it is impossible for any nature created, not only for us men, but for the very Cherubins in the state of glory to comprehend the very essence of God, so as it is distinguished from his attributes, for the truth is, there is no proportion at all between a thing that is finite, and a thing that is infinite, and therefore it is impossible that our finiteness should not only be able to comprehend, but apprehend the intrinsical essence of God. Neither is this altogether the only thing, although it be a special thing that makes up our happiness: Our happiness doth not consist in being all eye, and beholding all beauty, but in the participation of God in all his excellencies, and in the fruition of all those which shall descend from him upon the glorified creature, that is glorified in that state, and condition in every kind, whereof this is but one, though it be a very main one. But it is no wonder for men to advance their own art, and for those to speak so highly of contemplation, who have placed all in contemplation. But this only by the way.  
(There is one thing more which I shall add but in a word) God, I say, and his favour, is a man's happiness in every degree of happiness, according to our degree of conjunction, the lower conjunction, by faith in this life, being a true and real happiness: and the higher conjunction with God by sight, being a perfect, and royal happiness, the top of all that which our nature is capable of.  

Manner. Singular.  2. So in the second place, in regard of the manner, God and his favour bring happiness in the most excellent manner, as well as in the latitude of all degrees. I express thus much concerning the manner.  
First of all negatively, God without the creature: 
Without the help of the c reatures.  God without all, or any of the creatures, he needs not the help of any; No more than the Sun needs the help of a star, to make the light of the day; The Sun alone can do it; nay, it is impossible the ordinary course of nature, that the stars should shine while the Sun doth: they are all silent when he is in presence, and they all disappear, when his glorious beams are spread upon this Horizon. There is none of the creatures can be a contributer to God; nor he needs not the help of candles to increase his sun shine, in the conveyance and influence of happiness upon us. And if you please you may consider a double state, and posture of the creature, in which it may be in respect of us.  
The creature may be either 

Absent from us;  
Or an Adversary to us.    
1. The creature may be absent from us. 
Absent.  We may want those things that are within the compass of the creature. They are subservient, though not sufficient to happiness, they help something towards the completing of happiness; yet I say when all the creatures are wanting. Behold I create light: God created it out of nothing; he needed not the help of those creatures to produce happiness, and when they are all wanting, God can do it without them: God can do it when there is the conjunction of no creature with him: Though they be absent.  
2. Nay suppose that they are not only absent, 
Adversant.  there is not only a bare privation of them: But suppose a violent opposition (as it were) of all the creatures; the opposition of men, and devils, to show their hatred in the withdrawing of all things, that might conduce towards our happiness; though all the creatures set themselves against us, and conspire against us: Yet the opposition of all could not make any interposition between us and our happiness, where God is pleased to come, and bestow himself upon us. That is the negative part, God without the creature; in what posture soever we consider them, whether absent from us, or opposite to us: can make us happy, he needs not the aid, and help of any in the business.  

Himself alone.  2. Affirmatively, God himself alone can do it, himself; and himself alone. He is All sufficient, and can confer this happiness, merely by communicating himself.  
I will add but one word more, and so come to the proof of the point. He can do it (and it is concerning the manner too) as in the best manner, 
Sufficiently  so in the best manner absolutely. There is not only a sufficiency, but an efficiency; He can do it not only sufficiently, but effectually. There is not only a possibility and a sufficiency in God, that it may be done: But there is an efficacy, 
Efficiently.  and such as is inseparable: and where God is so possessed, and enjoyed, there is an actual conveyance of real happiness. Thus of the Proposition.  
2. Now briefly for the proof of the point. It is not a thing absolutely needful to multiply many places of Scripture in this case, in an especial respect; Because it is the whole scope, and sum of all the Scripture, to present God unto us in this excellency of being, and in this relation to our happiness; that it is him alone that can do it. But yet to make it up, it will not be amiss to point at some few places among the rest, which may give a sufficient taste, and confirmation unto any of this truth; that he shall no way doubt of it.  
1. For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is proved.  
1. By Scripture, and so.  
1. By Testimony.  
If you will but remember that charge, and direction that God giveth by Moses to the Priests, how they should bless the people of God. Numb. 6.25. and so following. He prescribes a form of blessing the people, and directs them in the very words, how they should do it. The Lord bless thee and keep thee, the Lord cause his face to shine on thee, the Lord lift up the light of his countenance upon thee, etc. Here is the very same thing, and the very same phrase; and this text is a strong proof of this truth. For this were not a sufficient intimation of blessing conveyed unto the people, if there were not contained (all the blessings necessary to happiness) and expressed in the blessing. And here is nothing expressed, but God and his favour, the shining of his countenance, and that is that one, in which is comprehended all blessings, and all happiness.  
And the very same thing may be observed out of that form of salutation, that the Apostles used frequently, Paul especially in all his Epistles: Grace and peace be multiplied unto you. To omit all other variety of expositions, by the grace of God, is intimated God's love and favour, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies principally, that; I know it hath some other signification; but the most original and primitive signification of grace is the favour, and good pleasure of God, which he casts towards a man: That is, that which is set in the front, as the very spring, and fountain of all blessings, out of which it issueth, and in which it is contained. Peace, was formerly the salutation of the Hebrews: and they intended to comprehend under it all blessings, because peace is the mother of many: and the ancients were wont to paint Peace in the form of a woman, with a horn of plenty in her hands, all blessings: And indeed peace is a wonderful great blessing; and they were wont to comprehend by it, as a principal thing, all blessings, and all good: when they wished peace unto them. And indeed take peace in the latitude, and it fully comprehends all, peace with God, and peace with a man's own conscience, besides all other things, that are intimated by it. Now the Apostle adds in the New Testament grace, to peace. Grace and Peace, etc. As implying that that is the very spring and head of all peace, and of all blessings: There be abundance of expressions in the Psalms, which do pregnantly set out this truth unto us. That in Psal. 27.4. One thing have I desired of the Lord which I will require, that I may dwell in the house of the Lord all the days of my life, to behold his beauty; and to inquire in his Temple: Some interpreters vary concerning what the Psalmist aims at; I understand thus much in a generality, which is clear, that he means a communion and fellowship with God: which is that one thing, which if a Christian had, he needs desire no more: That we should all desire and desire again, and be in love with, and that is enough even to satisfy us, the fruition of God; and the beholding of him in his Ordinances, in his Temple, to have correspondency and fellowship, and communion with him there. O God vouchsafe us that! Now this is so infinitely sweet, that it was the Psalmists only desire, and the sum of all his desires here, and therefore much more in the Tabernacle of Heaven, which doth make up the consummation and completeness of all our happiness. And so in the Psal. 36.7. O how excellent is thy loving kindness, O Lord! Therefore the children of men put their trust under the shadow of thy wings: they shall be abundantly satisfied, etc. All is placed in God, as if we could but get our share of God, get him, and then all happiness is gotten. But more plainly in words to our purpose in the Psal. 65.4. Blessed is the man whom thou choosest and causest to approach to thee, etc. would you know who is the blessed man, and what is that thing that makes a man blessed? It is he that God chooseth that is happy; it is God's love and favour that makes happy, and our conjunction too, and communion with him. And that place that I mentioned before in the former point, in Psalm 144.15. Blessed are the people that are in such a case: But then he corrects himself, it is not the sheep and the Oxen, nor the sons and daughters, nor all things going merrily with them in this state and condition of life: He corrects himself there. But this is the happiness, Happy is that people whose God is the Lord: They that are in communion and covenant with him, there is the main thing in which our happiness, and blessedness lies.  
2. This proved by example.  

Example.  I will add but one place or two more, by way of example out of Scripture: and that is all that I will insist upon, as being not altogether so necessary; but only to come a little more close unto you, and to make it plain, that God alone can make a man happy. To omit all others, there be two excellent examples in Scripture that present this truth unto us.  
That same in 1 Sam. 30.6, 7. of David being wonderfully distressed, the people (saith the story) whispered of stoning him: He had lost before, his wife, and children, and his estate, and all his people were at this loss, and therefore they that were among his troops began to mutiny, yea even those that were his followers thought to stone him: but yet (the Text saith) David comforted himself in the Lord his God. It was that which stayed him, and supported him, and furnished him with comfort in that great distress, he being able to see his conjunction with God. For there is a double degree of comfort. There is the consummation of comfort in heaven, when there is the consummation of happiness. And there is a lower degree of it here, which sometime is called a consolation; such as may be enough to comfort us here, and to make us hold up our heads here, and that when all the creatures fail, and are all withered and blasted, even here God affords this to David, in his greatest distress and extremity.  
And that which I have sometime treated on, that excellent place in Habbac. 3.17. The fig tree shall not blossom; neither shall fruit be in the Vines, the labour of the Olive shall fail, etc. But yet though all these things fail and decay, I will rejoice in the Lord, I will exceedingly joy in the God of my salvation: which implies thus much; that God is so excellent a good, that they that keep their hold in him, and keep close to him, it shall be a spring of comfort, a fountain of happiness unto him in the midst of all adversity; when all things desert, and forsake a man, and will afford a man no happiness at all, this shall. Now briefly in a word, further for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the point, for I will not dilate in any, but shall desire to pass over all things in as compendious a way as I may, because I would finish the point.  

Experience of the faithful.  2. Besides the testimonies in Scripture, it may be made more legible, and visible, by considering the experience of the faithful, and of the Saints of God in all ages. For as for those that are strangers to God, that never tasted how good and gracious God is: and have not their eyes opened to see the beauty and the excellency that is in God, they may hear all this discourse it may be as a tale, and strange thing, that a man that hath nothing but God alone, yet should be said to be a happy man, it seems very uncouth to them, and they hear it, and smack a little at it perchance; but they understand it not, nor find any relish in it; but the soul that is Gods, all that are godly, that have had this conjunction with God, and this communion with him, may come in to testify and verify this point.  
Some more singularly, as the Martyrs, 
Singular.  which have willingly suffered the loss of all things, and yet suffered nothing in their suffering; but so fare have been elevated and raised with the apprehension of this conjunction with God, and fruition of him, that even the most bitter things, that could be laid on them, could make no print in them: They laid down their bodies with as much willingness, and cheerfulness, when they were to die for the name of Christ, as we lay off our  when we go to bed, as a Father speaks. 
Particular.  And in many particulars which I could bring (if I had time and did intent it) I could excellently make plain this truth. That of Theodoret (to name no more) that found so much sweetness in this, even when he was on the rack, in the midst of his torture, that he did not find any anguish in his torments, but a great deal of pleasure: and when they took him down from the rack, complained that they did him wrong in taking him down, and in ceasing to torment him: For, said he, all the while that I was on the rack, and you venting your malice against me, me thought there was a young man in white, an Angel stood by me, which wiped off the sweat, and I found a great deal of sweetness in it, which now I have lost.  
In this experience we may see it clear, and evident, that God needs not the help of any other thing, here was nothing in the world, to give any sense or taste of happiness, unto poor Theodoret; but it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was merely a conveyance of Gods own spirit and himself, unto his spirit and soul; that supported him infinitely, and made his pains sweeter than his case, and more desirable to him. And I know there is no Christian, that hath had communion with God, but in some degree, or other, hath the same experience; especially when God doth make his comforts most sweet, and the sense of their happiness at the highest; It may be when their outward condition is at the lowest. A clear experiment to prove, that what God doth by the creature, he can do without. The comforts that lie scattered in them, are all concentred in him, and he can convey them in the midst of the want of all.  
2. Now in a word for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ground and reason of it. I shall give but a brief touch, because of the consanguinity of this argument with the former, and there hath been something said in that, which will ease me in this.  
There be three things (as I propounded in the former point) which I must merely mention here.  
Whether we consider the nature of happiness. or, Whether we consider the nature of man: or, Whether we consider the nature of God: (for I shall only add that as proper here in this place) you shall find it most true, that God alone without all, or any of the creatures, is our happiness, and can make us happy.  
1. For the nature of happiness, 
Nature of happiness.  that requires two things, 

Perfection, and  
Satisfaction.    
It must be perfect good, and a satisfactory good; and this you shall see most fully in God: 
Requiring Perfection, Satisfaction  who is such a good, as the soul may rest upon, and rely upon.  
2. If we consider the nature of man; 
Nature of man.  that requires such a good that should have all the dimensions of good; as length, and breadth, and height, and depth: It must have longitude, and latitude, and altitude, and profundity, or else it will not be commensurable to the condition of the nature of man. Man is (at least his soul) appointed to be an immortal creature, and therefore a happiness, that is less than immortality, cannot be a happiness for a man: Now there will be no defect in the length God is infinite and immortal (I shall touch it a little more particular anon) but I say God is immortal, and without doubt can convey that happiness which a man's nature requires.  
And there will be no defect in the other neither, in the latitude: whatsoever latitude, or largeness, the large heart of man doth require, God and his favour will come no way short to fi●l up that latitude; Neither will there be any defect in the height, or profundity. A high, a noble, and sublime good, it must be, that must make a man happy: that is of some noble nature, a solid and substantial good, and all this concurres in God, and therefore  

Nature of God.  3. To come to the thi●d, if we consider the nature of God, we shall find that all these do concur in God, and that there is no deficiency at all; but that God alone without the help of any creature, may make up our real and our royal happiness. I propound this 

1. A little more generally.  
2. A little more particularly.    

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

1. Via causalitatis, of causality.  
2. Via eminentiae, of eminency.  
3. Via Negationis, of negation.   
They make them three, but I shall invert the order, and make them but one: because there is but one way, whereby God doth come to be known unto us, who are his creatures, and that is Via causalitatis; if God had done nothing, or made nothing, though he had been then in his own excellency of nature, and enjoyed an infinite glory, and happiness in himself, yet he could not have manifested it to others, when there were no creatures made, and so all the manifestation of God had lain hidden; not hid in darkness, but hid in light, in abundance of light. It is not for want of ability that he cannot make known himself, but it is for glory. As the Sun cannot be beheld, not because it is too obscure, but because it is too light, Excellens sensibile destruit sensum. The object is too strong; it is so glorious an object that our eyes are too weak to look fully upon it. Now the two other ways come in, and subordinately help out that; because God hath manifested himself to our capacity, by his works of creation, and providence, which is the only way that God manifests himself in nature, in every workmanship, in every work of his: As the saying is, the meanest creature hath aliquid Dei, and the best creature hath aliquid nihili. Every creature is a compound of perfection, and imperfection; and therefore cannot possibly exactly manifest God. But there must be the two other ways to supply it, and make up that manifestation, by which the soul may be reduced to the understanding of God, by his works.  
The two other come in, I say as ways to supply it.  
First of all, all the excellencies that be in the creatures, are supposed to be in God that did make them. It is impossible, as the saying is, that ullus daret quod in se non habet. It is impossible that a man should give that to another, which is not in himself, it is impossible that there should be any good, or excellency in the creature, but that it must be in the Creator, and that in a transcendent manner: which is the second way Via eminentiae.  
But because every creature hath aliquid nihili in him, that is his imperfection, by which he comes short of God, and will not be full: we must make it up with the other supply, and that is the third thing, Via negationis: by removing all the imperfections, and setting them all aside, as the concomitants of the creature, for God cannot see the creature, but with some deficiency which he is free from. And therefore this follows as another way, I say Via negationis, God hath not these and these imperfections. But now to apply all this and bring it home to my present purpose; As God may be known these ways in general.  
2. So in special, he may be known to be, and is our happiness, and can be our happiness all these ways even alone.  
1. He can be our happiness, and is our happiness, Via causalitatis, God is omnipotent, and so if there be any thing that is necessary, or conducible for our comfort, or happiness, it is all in his power to give, and so can be our happiness. If creatures be necessary (and so fare as they be necessary) if we have God we are in the most certain way of having these and all other things. For all lie in God as a Fountain and spring of all. Suppose there be a necessity, that a man cannot be perfectly, merely happy, in the fruition of God, formally; because man is a compound creature, a body as well as a soul: yet God alone may be sufficient, because all is in him casually, he can produce and command all other good, and all other creatures, as being Lord over all, if we want fire, or  to warm us, and keep us from the cold; though for the present we have not those, yet God can bring fire and , and command all the creatures to wait upon us, and serve our necessities. So that if a man have nothing, yet in having God he hath all; besides he hath the Lord of all; which can with a word, or a nod, an intimation command not only the creatures that are, but create creatures anew, if he would; If the whole world now extant were not able to do Christians good; God were able to create another world for their good: and furnish it with all creatures sufficiently to do them good. As suppose a Christian were sick of some new disease, that all the world had not a medicine for it; yet God can command one, or make a new medicine; because all things are at his disposing, So that if we have God, we have all in the case, and so an all sufficient good in God alone, and an all-sufficiency of happiness.  
2. God is all via eminentiae, being able to supply the want of any creature; as he can bring all the creatures to us, and give them us, which are necessary for our good, and comfort: so he is able by way of eminency to supply the defect of them, though he bring them not, he can do it by himself; and which is most of all, he can give us that, without which nothing can be good for us; that is, set our spirits, and hearts in a right frame; which if they were not, they would spoil all we have, and they would make them rather an aggravation of our misery, than any addition to our happiness. God only is able to make a man so that he may be a fit subject of happiness, and capable of it; being enlightened in his understanding, and rectified in his will and affections, whereby he is able to esteem of things, and love things as he ought, and to use them accordingly. So that whatsoever good may result from the creature for our good, if we have God, we have it. For we have the Spring, and Fountain, and Mint, in which he can cast all other good for us. For this is a certain rule in Divinity, that God cannot do any thing by the creature, but he can do the same without the creature. Nay more than so, the creature (although present) cannot do any thing without the assistance of God; but he himself can do it though no creature be present. Yea God is so eminent a good, that he contains the transcendent excellency of every creature: For let any creature be wanting, as fire to warm us, or water to wash us, yet God can supply that defect; he can do it by himself, because all the excellency of every creature is transcendently in God. He hath power to suspend the action of the creature, and take off the blessing: and on the other side, God can supply the want of the creature, by a hidden way of his own blessing. He can make a little to go a great way, yea without all, as well as with all, he can make a man happy. He is an equivalent good to make satisfaction for all, and so in this respect he can be our happiness, and bring us to happiness.  
3. Via negationis. God alone can be our happiness, because there is no defect in him. He is a rock in time of need; he can do whatsoever any creature, or all can do for us; nay more, for if we had all the creatures, they would be all defective, but there is no defect in God; As suppose if in sickness there were such a medicine, which if I could get, it, may be it would do some good: Now God, he can do that alone himself, which any, or all creatures could do, nay and above, and beyond all that every one of the creatures can do. Because every creature is defective, and too short, but God, he hath all excellencies without any mixture of imperfection. In a word, God is All-sufficient, as in the tenor of the covenant with Abraham, Walk before me and be upright, I am God All-sufficient. He is All-sufficient, that you cannot name what you would have, but he is that, As the Rabbins had a conceit of Manna, that it had that taste in every man's mouth, that every man desired: I am sure it is so of God: Or as some men that have a mind at some dishes of meat, they can find all the dainties in the world in that dish which likes them; as suppose Pheasant, and Partridge, & Capon they find all in that dish; It is most certainly and really true of God, not in conceit only; He that knows what God is, if he have God, he can find all good in him, all the excellencies of all the creatures are compendiously, and summarily comprehended in God. Now he that is All-sufficient, there can be nothing wanting in him to make perfectly happy, even by himself alone.  
2. But now to speak a little more particularly. There are but three things that I shall desire you to consider, and no doubt but out of every one of them will result a strong and clear proof of this truth.  
First, consider the particular perfections which are in God.  
Secondly, consider the proportion they have with our nature to supply our wants.  
Thirdly, consider the nearness of that conjunction and communion, which we may have with God, that so we may be interested in his perfections.  
For the first of these, the particular perfections of God: In a word to name no more but the main.  
1. The power of God, and his omnipotency.  
2. The wisdom of God, and his omnisciency.  
3. The goodness and grace of God, which is infinitely transcendent, and hath the crown of all the attributes of glory. For when the Lord told Moses he would show him all his goodness, he set himself out in the attribute of grace and mercy. But yet a little more particularly.  
1. There is power in God, by which he is able to supply all things whatsoever, according to his will. There is nothing but his omnipotency can reach; And for a man to have him to be his friend, that is Lord of all, in whose hands is the disposing of all, he cannot but think himself happy, having the possession of such a friend.  

Wisdom.  2. All wisdom is his. If he knew not our wants, but were ignorant of them, though he had all power, it were nothing, and he had need to be put in mind to show it. But now he knows our state, and condition; and he doth know all the ways, by which it is possible to supply our necessities.  

Good will.  3. But yet neither of these were any thing, though he had power and wisdom, yet if he did want goodness, this would little relieve a man, and stand him in stead. Therefore we added in the third place, the excellency of goodness. He is the fountain of all goodness, all proceeds from himself; he is the Original of it, and he looks not for any rise from us.  
Now to have God in whom there is such a concurrence of all these; that hath all power to help me in all cases; that there is nothing can come without the sphere of his activity, beyond his power. That hath all wisdom, to take notice of all my wants, and knows all the ways to supply them. And beyond all these, having intelligible goodness, such bowels of compassion, that it is not possible, but he should use his power, and set out his wisdom, rather than those that he hath taken into covenant shall not be supplied. Who would not easily apprehend out of this▪ that the possession and fruition of God, such a friend as he is, needs no more, all being in his power. Suppose that a man had among men such a friend, suppose a King, who were wise, and did know in what state and condition he were: And had such power, and dominion, that he could command any thing, that were necessary for the supply of his honour, or advancement; And withal, had such an engagement upon him in affection, and good will, might not this assure a man, that this were better than many pennies in a man's purse, than the possession of many other things, nay although he wanted all other things, yet the favour of such a man would fetch in all other things. Such a friend is God.  
2. This would not be our good, 
Proportion  except there were some proportion in our nature towards it. It is not in God, in all those excellencies to make us happy, unless we be capable of happiness: But now therefore consider that man being created according to God's Image, he is capable of it, and it is suitable and compatible with him, as God's servants good. His soul may look upon this society, and fellowship that he hath with God, he is apprehensive what a rich treasure it is. How much it is more worth than ten thousand Mines of Gold, to be able to say, God is mine: he is apprehensive of it, and he seethe no defect, but this may be complete happiness to him and therefore he delights in it, and comforts himself with it. As he did sometime, he was a great Courtier in King Cyrus his Court, and one in favour with him, he was to bestow his Daughter in marriage, to a very great man, and of himself he had no great means, and therefore one said to him O Sir, Where will you have means to bestow a dowry upon your Daughter, proportionable to her degree? where is your riches? He answered, what need I care, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cyrus is my friend. But may not we say much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the Lord is our friend, that hath those excellent and glorious attributes, that cannot come short in any wants, or to make us happy, especially we being capable of it, and made proportionable.  
3. Consider the degrees of communion and conjunction between God and those that are his, He is so intimate, that he can convey himself; he can drop his own influence into the soul of a man, and sweeten a man's very spirits within him, and heighten and elevate them. Whereas all other creatures stand without a man, and cannot reach so fare, but in him we live and move and have our being. To omit all other expressions, of the nearness of God and the soul. It is the most intimate conjunction that can be. And therefore the fittest to convey an infinite and complete happiness. And as it is the most intimate conjunction; so it is the most indissoluble conjunction. The bond can never be untied again, if the match be once made between God, and t he soul of a man, that must continue, which is the excellency of happiness. For this is one main part of happiness that it shall never be lost. And therefore where there is such riches in God, and such All sufficiency, as appears in the particular attributes before mentioned: and such as we are capable of, as are within the sphere of our nature's capacity; and so may be our good. For nothing will make us happy, but what is bonum congruum. And where we 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 hindrance but that God alone may, nay God alone is the spring of all our happiness; and so the point is clear. That God alone can make a man truly and perfectly happy; give us the real and the royal happiness.   

The fifth Sermon.  PSALM IV. VI 
There be may that say, who will show us any good? Lord, lift thou up the light of thy countenance upon us.  
WE are still upon the point of happiness: The last time, we came to the affirmative part, viz. That God alone can make us happy. I opened then the point, and demonstrated the truth of it; we now come to the Application of it.  
The main thing that I aim 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 Reproof, and so  
Third, for Exhortation.   

Instruction of the ignorant.  1. First of all for Instruction. We may first learn what happiness is, and who is the happy man. A thing I confess, which I mentioned by way of instruction out of the former point, as sometimes it falls out, that I have occasion to deduce the same things, out of different principals. But yet let no man think 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 necessary than others, and we are not weary of using them often, nay always: and some things though necessary, yet if we use them always, we should grow weary of them; as now if we use Beef, and Mutton, or any one such thing, (though these are the best we can hold longest with) yet if we use them always, the stomach would be cloyed, and we should grow weary of them. But yet Bread we are not weary of, though we use it always: nor drink we are not weary of using always: 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 be cloyed 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 necessary, and we have such an immediate necessity of them, that the state of our souls 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 hear that too often, that we can never learn too well. And this is that we learn hence, both, 

Who are the happy men:  
And wherein happiness consists.    
Because there is so much blindness and darkness 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 error.  
Now to give a brief touch; 
Godly.  we see here that a godly man, and even in the worst condition, 
Felicity.  when he is at the lowest; how ever men do scorn, 
Dignity.  and despise men in that condition; yet if we look on them (as we ought to do) with judicious eyes, we must needs acknowledge them the happy 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 happiness, as this truth manifessteth, who can deny that they are happy men? We see the Stars; although we see them sometimes in a puddle, in the bottom of a Well, nay in a stinking Ditch: yet the Stars (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, he is fixed in the region of happiness: so long as they retain the possession of God, and the fruition of him; that God owns 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 happiness. And on their side, it will not be amiss (though it be done enough already, yet it can be never too enough) to beat down the vanity of worldly men, that want godliness, 
Wicked. Misery. Indignity.  and so have no interest in God, but live in their natural condition, in profaneness, or some higher degree of sin; 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 do admire, and envy, and repine at the happiness of such a man, yet if a man do consider well, and view the state of that man, he cannot conclude him to be a happy man. Alas this man is without God; he hath not the favour of God, but God is his enemy; and how can he be happy then? As the Father speaks of Ahab, he describes him sitting in his Ivory palace, in the time of the three year's famine in Samaria; when that there was a want and scarcity of all things, by reason that it had not reigned in three, years, (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 brass, above; and the earth as iron, beneath? And what good can all these worldly things do to a man, so long as the heaven is as brass; so long as heaven is shut against him; if God's favour be not on him; but his frown? this must needs dash, and mar all the mirth, and happiness that he hath, in the midst of all earthly things.  
2 Secondly, 
Reprehension of the madness of wicked men who,  we may take up an other consideration from this; and speak of it by way of Reproof and Lamentation, and bewail here the vanity and misery of a great many (not wicked men only, but even) godly men: that seeing there is so much in God, yet they make out so little after God.  
1 If we look upon worldly men, 
Seek not God. Esteem him not as the only happiness.  we shall easily see this; how fare they are from seeking God as the only happiness, from esteeming God, and loving God as the only happiness, insomuch, that they cannot be persuaded to think that there is or can be any great happiness in him: you shall hardly beat them out of it, but that it were better to have so much gain; such a revenue by the year, then to have God for their friend: they will hardly be beaten out of these principals: and therefore it is no marvel, no wonder if they turn an ace with God, and be bold with sin to like violation of their peace with God, to purchase that thing which they count more precious than God, and to turn their backs on God to get that which they count their happiness: as suppose they think that gold, or any such thing, be the only way to make them happy, 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 sweetness of God, do thus: 2. But this is the grief of heart, and the greatness of the sin, 
Of godly men that, Know it.  that those that are Gods servants, that know the excellency that is in God, and do pretend to it, and profess that they believe that God is their only happiness, 
Profess to believe it,  and that it consists in their communion and fellowship with him: yet when all comes to all they are so fare carried away with the course of the world, 
Yet neglect it.  that neglecting God, they seek after gewgaws, and toys, and place so much happiness in them; and make so little after God, though they profess otherwise, and though they know otherwise. It is not my jewel in my bosom, or my curling, or crisping my hair, that makes me a happy woman: nor is it any of these gewgaws, or toys, (happily will they say) that makes me happy: But yet alas, when all comes to all, they go as gaudy and as fantastic as any others, and make so much of it, and are as ready and as foolish to run to the same excess of riot, as though God were not their ornament and their happiness: If they did believe this, and remember this, that their happiness and excellency 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 extraordinary piety and sobriety: in this course, and with this caution, I say, though they might make use of any sober and modest way, yet they would not go so vainly, and fond, and gaudily, and place so much happiness in these things; did they believe this, that their happiness lay in God: and surely, it argueth that they have not that high esteem of God, and that they repose so much confidence in him as in their only happiness, they would not else be so fond of so foolish things, for it is a thing incompatible with a mind that is fully possessed with the excellency of God, which if we had, it would make us look a squint on all other things, even the best things, and much more on things of an inferior nature: yet I say, this folly of many professors that they place so much in these poor things, and it is a thing to be bewailed.  
3 But to come to that which I aim at most, 
Exhortation to the weak.  and which is indeed the principal, viz. the matter of exhortation: That we would every one of us, seeing the main of our happiness lieth in God, and so much of it, that he alone can make us happy, if we can but get him, and enjoy him, and walk in a sweet and holy communion with him, that will make us happy, though we have nothing else in the world, though we be cut off from all other things, than I shall entreat to make way by certain steps and degrees to what I aim at: and,  
1 That all Christians would understand this truth; 
Understand it.  I know there are many other things in Religion necessary to be known, 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 men's brain, the fancies of some contemplative persons, that live retired and do not know what belongs to the world: and truly for my own part, I will never decline the imputation of being subject to such weakness (if men will so term it) as there is no man but hath his failings and his errors: But yet if this be truth of God, and in his Word, than I suppose we are out of any danger of being questioned for fantastic, or foolish, or paradoxal conceits, delivering that which we 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 happy, though a man have nothing else: understand this and take notice of, and think on this truth.  

Believe it.  2 Believe it, bring your hearts to assent and adhere unto it: Do 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 firm and steadfast faith: It is not to be expected, though this good Word of God be for my good, might serve for a good end, viz. to press the endeavouring many things in my practice; yet (I say) it is not expected that it should do this, except it be embraced 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 reality.  

Ponder it.  3 Ponder on it, and consider it, and meditate upon it; to chew it up and down 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 do not ruminate on them, and chew them, that we do not turn them into nutriment: As you know it is with meat which a man would put into his belly, if it be not prepared some way, as boiled, or roasted, or some such fitting, it will not turn to nutriment, but rather turn to diseases in the stomach: And so it is oftentimes; that many truths that a man understands to be truths, for want of ruminating and chewing, they do not turn to spiritual nutriment, to breed any good spirits, any good blood: I would desire every man therefore 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 happiness, that although I go 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 walk with God, and make God mine, if I can but get him, and come to possess my soul of him, and have a fruition of him, this will make me happy alone: I would desire men to consider this and to ponder, and meditate upon this.  
5 And then in the last place, 
Walk in the strength of it.  I will but only mention all these steps, let us carry ourselves in the virtue 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 go; let us do these things, that may express our apprehensions of this truth, and our belief of it, and our thinking on it; this is the main thing I aim at, Let us live as those do, and as those cannot choose but do, that do know and believe and think on this truth.  
Now there be but three things, wherein we shall express the reality, that we do know, and that we do believe, and that we do ponder and think on this truth, and not cast it fare from our eyes, I say we shall express it, in these three things according to the several ranks 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 happiness is bound up in him: then those that know and believe and think on this truth should seek 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 sinful course and to repent of their evil ways, and to make their peace with God, and set themselves to walk with him: 
Seek after him  So that this is the first sort of men we have to deal withal, 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 do, to lay hold on God, believe in him, submit yourselves to his service, repent of all your evil ways, and come into the service of God: only let me add something by way of caution, though we all profess the name of God, yet I persuade myself there is none here that is so charitable to think that all that are within the pale of the Church, have real interest in, and real possession of God, Many are called, but few chosen; and I think no man will hold this in general uncharitable (though when a man shall fall to deal with particulars perhaps there he may transgress the bounds of charity, but) I say in the general there is no man will question it: And therefore being to speak in such a place of this argument, where we suppose there are a great many that have real interest in God, yet we cannot expect that all have so: the thing therefore will not be in vain, 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, 
Upon goods of fortune.  upon the most unworthy ground that can be, I mean, not worthy to be named among Christians as a ground of God's favour, I mean riches and outward estate, they presume on this as a sign of God's 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 do, and are more busy in religious ways and courses than they are, yet notwithstanding they have a great deal more, and are a great deal richer, and more prosperous than they are; and therefore they are ready to bless themselves: but this is so fond and foolish a ground to presume upon, as it is unworthy to be mentioned among men, much less among Christians: I beseech you, let no man be so foolish, nor so ignorant in the ways of God, as to think that a great estate is an argument of God's real favour: God many times debars his servants and children of those outward things, and many times, loads his enemies with them: As you know it is in another case, those Sheep and Oxen that are to be fatted for the slaughter, shall be sure to be put in the best pasture, whereas those that are to live, be laid up perhaps in a poor, or no pasture: And so it is in this case, those that God preserves for heaven, reserves to eternal glory, may be and often are in a mean condition on earth; whereas those that he fattens for eternal fire, for the day of destruction, the day of slaughter, are it may be 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 think that because he is in greater estate, and hath more riches, he is therefore in God's favour.  

Upon the bounds of the Church.  And again, many men are ready to presume because they are in the bounds of the Church, as they replied 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 God's favour, because God hath made a man so happy as that he hath been borne in the bosom of the Church of God, and hath been acquainted with the means of grace and hath been a partaker of the ordinances, as I have said divers times on other occasions, there may be found some filth under the stones of the Temple, under the Church building: so there may be as filthy 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 God's favour, because God have given him this happiness, made him so happy as to be borne within the Church of God.  
3 Let no man presume on common gifts: 
Upon common gifts.  there be some gifts even in the Church of God, and such as belong to the Spirit, such as are communicable not only to the good and elect of God, but to the wicked and reprobates, such as neither have nor shall have any part in God: they may have, many gifts, but they are but common gifts, which do not commend them to be the sons and daughters of God: wicked men may have a great deal of knowledge and outward godliness, and know a great deal of the mystery of faith and other things, and therefore let no man build on this sandy foundation, to conceit that he is in the favour of God, and a possession of him, and so in a state of happiness and way unto it.  
2 But to come to that which I aim at, 
Make sure that God i● y●●●s  make it sure unto ourselves that God is ours, let men go throughly to work, and consider and deliberate of it, as it becomes so solid and so serious a business, 
Make sure God is yours.  to make sure of their salvation, to work out their salvation with fear and trembling; and in one word, for I shall only put you in mind of what I delivered in the explication, which will be the crisis of a man's estate and condition, No man is in the fruition of God, but he that is truly regenerated, and effectually called; and he that is received into a covenant, and league, and confideracie with God: Now therefore here will be all the trial: Let a man examine whether he be thus truly regenerated, and effectually called: and in one word, the sum of all will be this, if he do embrace Christ, (and God in Christ) as Christ is offered him in the Gospel, and resigns himself to the regiment and government of Christ, and doth so esteem and prize him, that he counts all things as dung and dross in comparison of him, and can leave father and mother, and forsake all, to follow him; and can take up his cross, undergo any cross and affliction that shall be laid on him, rather than he will forsake Christ, or part with him; they that have thus brought him in their hearts, to contract it in one word, to resign themselves to the government of the Law of God, and set themselves in every thing to walk with him, and to approve themselves to him, that have some evidences that God hath brought them into covenant, and that he hath effectually called them, and that all the promises and privileges do belong to him, but without this he must not rest secure, till he hath deserved some signs of this, for certainly (I know there be degrees of this, but) except he be assured of this in some measure, let no man presume that he hath an interest in God, and therefore that he is not in the state of happiness, but he is yet in the state of sin and of misery, and that he must repent and alter his course, that so he may make an approach to happiness.  
2 But then in the second place, is God our happiness, and the possession of him alone perfect happiness; then, as they that as yet have not God, make that the first thing they do to get him, and neglect all other things, for otherwise they are out of the state of, and way to happiness: So in the second place, let those that have God and do enjoy him, learn how chary they should be to maintain their communion with God, 
Retain him.  they should be as chary and wary as in a thing that concerns their happiness so near: No man would neglect his happiness, nor willingly forgo his happiness more or less: God is all in all to the happiness of a man: And therefore if God hath given you any taste of this, if he hath brought you home unto himself, any Christian that is made sure of this, let him make precious account of it, and let him be very chary and wary how he forgets his happiness; consider your close keeping to God, is your close keeping to your own happiness: your life, and your good, and your happiness belongs to that: learn therefore to depend on God, and to look charily to that.  
Now there be two things necessary toward this, and I take both out of the Scripture.  

Seek his favour.  1 If we would enjoy God, then as in the Psalm, Thou saidst Lord seek my face, thy face Lord will I seek: if we would enjoy the light of God's countenance, than it should be our care, our first and chief care to do our duty, to seek the face of God, O Lord lift thou up the light of thy countenance upon us, seek the face of God; make it our care to keep close to, and walk with our God; and not straggle and wander away from him in the ways of sin: That which the Prophet gives us counsel to do in Isaiah 1.17. Cease to do evil, learn to do well, may serve as a general rule.  

Eschew evil.  1 If we would enjoy God, then let us be careful to avoid and take heed of evils; for every sin doth make a separation from God; sin is the wall of separation, and a cloud that hides God's face from us.  

Do good.  2 Seek his face, and walk more diligently and constantly in the practice and exercise of all holy duties, especially the spiritual duty of continual prayer, that is one thing by which you maintain communion with God: and so all other spiritual duties that are spiritual, they are the things that do approximate us to God, and therefore let us practise them, and be serious and spiritual in the performance of them, that is one thing, we must seek his face by abstaining from every evil, and doing every good, especially by doing those things by which our communion with God is in an especial manner maintained.  

Acknowledge his favour.  2 And then when all is done, there is another thing. Lord hid not thy face from us, we must acknowledge it is all of the special grace of God, Lord lift thou up the light of thy countenance upon us: if we should set ourselves to seek God, and God should hid himself from us, if we seek his face, I say, yet if God should hid his face from us, there might be a great deal of sorrow and anguish of spirit, it is Gods gracious freeness to lift up the light of his countenance: and therefore let us walk humbly with God, that we may not provoke him to hid his face in indignation, let us prize him so (I say) and walk so with him as he may not forsake us: For if we live not loosely and do not evil, yet if we are but formal, and cold in the performance of duty, and go not submissively about the work, and show not the vivacity of love and affections towards him, this may cause him to hid his face from us, and punish us sharply, though his good will be towards us. And therefore we should do all these things that I spoke of before, and do them withal humility, and all vivacity, and still know it is Gods special grace to lift up the light of his countenance upon us, even when we have sought it; and therefore that I add here, Thou saidst, seek my face, thy face Lord will I seek, Lord hid not thy face from me: Men should still be begging of God that he would not hid himself from us, nor withdraw himself, but cause himself to shine upon us, and the only way after all is this, that we show ourselves humble and vigorous in the performance of our duty, for the more vigorously we call on God, and the more humbly we walk with God in a sweet manner, the more we shall perceive God to be delighted with us, and reveal himself unto us.  
Is God our happiness, and our all in all unto it, then as those in the first place that want God should make out after him and seek to enjoy him; and as those in the second place, that do enjoy him; should make it their greatest care to keep close to God, and to hold him and to maintain communion with him: that they cause him not to withdraw his face from them, and departed from them, and so withdraw all comfort, (for when the King is gone, all the hanging is taken down, so all joy and comfort and happiness is gone and taken away when God is gone; whereas in the midst of miseries if God be with us we are happy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where God is, there is Heaven; where the King is, there the Court is; if a man be in a prison, yet if God be with him, he is in state of happiness.  

Esteem God, so must,  3 In the last place, let every man esteem and prize God as the only thing of his happiness, and let us show that we do esteem him so: if we do profess that our happiness dependeth upon God, then let us show that we do thus think, and thus believe, and thus esteem of God. I might draw this into divers particulars: As for example.  

Rich men.  1 Rich men, let them take heed when they have riches, let not their hearts run too much upon them, nor after them, but in the midst of them they can scorn them, and spit on them, and think it is not in them to make them happy, but God that gave them, and with adherence cleave to God, and say, I had rather have my part in God, a thousand times, than all this wealth: and it would be a greater evil to me to want him, then to want all these: for though I had all these and wanted him, I should be in a miserable condition.  
2 If a man be in a meaner condition, 
Poor men.  in the loss of friends and estate, let us learn to set a prize upon God as our only happiness, by delighting ourselves in him, when all is gone, and when we are stripped naked of all other things: Do we prize God to be our happiness, and do we believe he is able to make us happy alone, then let us show it when there is nothing else but God. It is a dishonour to God to rely otherwise: You know what Elkanah said to Hannah, when she was cast down and overwhelmed with a conceit of her barrenness, Am not I better to thee than many children? Should we not count God so great a happiness, that we should be able to raise our spirits, and possess our souls with patience though all other things frown on us, and though all things else forsake us: that were an honour to God indeed, and an honour to Religion.  
3 All Christians should thus prize God above all: 
All Christians.  if Christians will be like other men, mourn as other men, be cast down as other men, it is dishonourable to their profession, and exceeding derogatory from that faith which they have professed, namely that God alone is able to make a man happy, for how can it be said we speak truth in saying God is our happiness, when as we let others see how unable we are to delight ourselves in him as in our happiness?  

Motives.  2 Consider the motives to this duty: There be two things in this Psalm, which may serve as effectual arguments to stir us up to this, 
Possession of God brings,  truly to set our whole care, to seek to possess ourselves of God, as of our only happiness. By this means we shall attain the, 

1. Greatest joy..  
2. Greatest Peace.    

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

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

More cordial joy.  2 As it the more noble and the highest joy, and more transcendent and excellent, for God is infinitely above all those things, as being causally all, and eminently all, and therefore the joy from him as it is a more noble joy, so it is besides that a more intimate joy, a more cordial joy: all these outward things can but come to the outside, they cannot pierce into the heart to affect that, but now the light of God's countenance can; God being a spirit, he can penetrate the spirit of a man, and raise the spirit and soul of a man, and set it above himself.  
3 It is a more permanent joy, whereas all other joy is transient, 
More permanent joy.  all the joy that we have in other things, is as the things themselves are, but transient; they may all, nay will all pass away, and all be turned into unhappiness. A man may have these outward things they may make an ornament of joy, but they will not hold long; All these things being momentary and transient, a man may have them to day, but they will betake themselves to their wings to morrow, they cannot last long, at most, not longer than this life: but the joy that is settled upon the favour of God, is eternal joy, and brings to eternal joy.  
2 As it will bring the greatest joy, 
The sweetest peace.  the most excellent, intimate and permanent joy; so it brings the only peace, I say the possession of God brings the only peace; I will lay me down and rest in peace. A man may be secure and at rest, if he hath God in possession, if he hath God for his friend, although all the world be his enemies, this may secure him and quiet him, God is his, and what can all the world do to him, whereas if God be his enemy, how can all the world keep him from the wrath of God; cannot God find him out, I say, although he hath all the world to guard him, yet if God be his enemy he cannot rest in security, I say, though he be compassed with all the world, and have it as a guard about him; nothing can give rest to the soul but God; and if a man have God's favour, and him for his friend, he may rest in sweet security, notwithstanding all foes whatsoever: In one word to end all, I know it would be counted an infinite thing, (and I suppose there have been many tricks and a great deal of knavery to find out the Philosopher's stone) I suppose, I say, no man would desire any other riches but that, if it were a real thing, and certainly known, that a man knew the experience of it, and the virtue that it would turn all things into gold: and not as that will do, for all that ever men have done in it, they must use so much gold, and spend so much gold, and then they can turn as much into gold by it, as they have spent in making of it, and so they have their labour for their pains: but suppose they could without the expense of any gold, turn all other base metals into gold by it, I suppose, none of you would desire a better trade and jewel than this stone: But this is a better thing we speak of, and a better skill to turn all things into gold indeed: If a man have God's favour, all things shall turn unto his good, and that is better than gold, for gold may not be good. As they say of King Midas (not true, but fabulous) the King had obtained that of the gods, that whatsoever he touched should be turned into gold, but it became an unhappy favour, for when he came to touch his meat, his meat also turned into gold, and so by this means he was starved, but now to have all things not turned into gold, but into good, that is a thing that is the happiness of God's servants: All God's servants have this great privilege, All things shall work together for the good of those that love God: to those whom God loves and favours, God will do them that good, and give them that happiness, that whatever it be, good estate, or bad estate, high estate, or low estate, spiritual, or temporal, what ever falls, all shall work together for their good, and this is better than gold: get God's favour and that is this happiness: so that in a word, you may sit down, and need not go from the one Indies to the other to get happiness, here is a more compendious way, get gods favour therefore, and that is the compendious way to all happiness.   


SER. VI  The sixth Sermon.  PSALM JU.VI. 
There be many that say, who will show us any good? Lord, lift thou up the light of thy countenance upon us.  
WE are still on the point of happiness, where the first point handled was, That true happiness is a thing desirable by all: the second was, That all worldly things, though selected into one, without God cannot bring a man to true happiness: The third was, that God alone can bring a man to true happiness here, and perfect happiness hereafter.  
The fourth point remains, which with these words, and the coherence of the Psalm, ariseth well enough, and that I lay down thus: Doctrine. Sound knowledge and belief, joined with sovereign fear and love, and both these joined with sincere repentance and obedience, according to the line and light of the true Religion, is the only way to bring a man to true happiness.  
Now for the opening of the point, 
Explication.  there be two parts which we must a little explicate.  

1. The Subject of this proposition.  
2. The Predicate of this proposition.   
For the Subject of the Proposition I shall consider therein, 
The subject.   
First, all the Particulars in the several branches of those things that are necessary to make up the way to true happiness.  
Secondly, I shall recollect the general of all these particulars, and the sum of them.  
To begin with the particulars first; 
Particular.  there be three things which I do affirm in it to concur to make up the entire and full way to the true and perfect happiness, and in every one of them I shall distinctly mention both the acts that are required, and the quality of those acts.  
The first branch belongs to the matter of understanding, where there is a double act, viz. 
Sound knowledge and belief.  

1. Knowledge.  
2. Belief.    
And the qualification of those is, 

1. A sound knowledge.  
2. A sound belief.    
The second branch contains likewise (as all the rest) A double act of the affections. 


Sovereign fear and love.  1. Of Fear.  
2. Of Love.    
And the qualification of these is, they must be sovereign.  
The third branch belonging to the whole, and as the issue of both these, contains a double act, 


Sincere repentance and obedience.  1. Of Repentance.  
2. Of Obedience.    
And the qualification of both these is expressed in this word, they must be sincere.  
Now briefly to give light to each of those, so far as shall be necessary.  

Act with the object.  To begin with the first thing necessary for matter of understanding, the first act belongs, 

To Knowledge.  
The second to Belief.    

Knowledge in General.  To begin with knowledge 1. In the general, that there is nothing so suitable to the nature of man, who is of an intellectual nature, nor nothing more near of kin to happiness, then to be advanced to knowledge: Ignorance and blindness is the brutizing, and knowledge is the highest perfection of the intellectual nature, and there is no knowledge whatsoever (if real knowledge in any kind, and not falsely so called) but is very conducible to our good, and happiness, though very remote and far of, and therefore to take it in particular.  

In Particular.  2 That knowledge in particular which is nearest in relation with, and of most proper concernment, on which our happiness depends most, in one word is,  
1 The Knowledge of God.  
2 Of Divine things that appertain unto him; that are in relation and reference to him: other knowledge may be a very good light and ornament to our life, and may strengthen and further us in many things, and may be subservient and useful even to the knowledge of God; But all other knowledge is nothing towards our happiness in comparison of the knowledge of God, and of divine things.  
1. To mention briefly without any inlargment some few things necessary to be known concerning God, which have near relation to, and near connection with our happiness. 
Of God in his,   
1. There must be knowledge of God in his excellent nature, shining partly in, 
Excellent nature.  

1. His glorious Attributes.  
2. His glorious Works.    
1. 
Shining in his Attributes.  We must know something in some degree concerning the Attributes, wherein he transcends all other things whatsoever: some thing of necessity must be known this way, because all the reason of any act of Religion that is to be performed unto God, which is peculiarly due to God, is founded upon his supereminent excellency, which is not communicable to any creature whatever, being not so qualified: as (not to meddle with particulars) the infiniteness of God, the power, knowledge, and goodness of God: there must be some knowledge of these in some degree and measure, or else I shall not respect God as God, nor worship God, or make any dependence on him as God, for my dependence on him by faith must have relation to the excellency of God, to have a bottom, foundation and groundwork on that.  

In his works  2 God is to be known in his works, the works of creation and providence are the main, and so in those excellencies of relation that depend on these, for by virtue of this, that he is creator and governor of the world, he must needs be the Lord of all, and all creatures are and must be serviceable to him: for dominion and sovereignty over another, God could not have, except he had made it; and there was nothing till he made manifest his excellency in some works, nothing but himself, now no man hath dominion in regard of himself, to speak properly, as a Lordship, for that is a relative attribute reflecting on the works of God; when God had made the world and the creatures in it, there was a resultancy and relation arised out of that, between him, and his works, they are his workmanship and all his creatures, and serviceable at his disposing, and he as their Lord disposeth and ordereth all, and so much of necessity must be known in general, to lay a tolerable foundation for any religious carriage, and deportment of a man towards God.  

In his revealed will.  2. There is an other main thing to be known concerning God, and that is, he must be known not only according to the excellency of his nature, but in his revealed will: A man must know some thing concerning the revealed will of God, what is, and what is not pleasing and acceptable unto him in any religion; for no religion can have any acceptance, or be of any worth, except it be regulated by the will of God: to do those things that we do out of our own heads and fancies, which we think should please God, or else God should have nothing, is that which God abhorreth, and for which he will requite you with a quis, requisivit, who hath required these things? we must know therefore the revealed will of God (to mention no other thing) in the main substantial thing, viz. that God is pleased to enter into covenant with man; and except we know the substance, and the main of the covenant between God and man, in which God is pleased to reveal himself concerning the way to our happiness: which contains,  
1 Partly, 

Which contains, What he commands.  
In the law, Holiness, Righteousness.   what he commands and requires at our hands, whether, 

In a legal way.  
Or in an evangelical way.    
1 In the legal covenant, perfect obedience is required, and so perfect holiness, and perfect righteousness. 
In the Gospel.   
2 In the evangelical covenant, obedience is not so required, though there be still a natural obligation on man to God, he oweth him all obedience, and that cannot be dissolved, the obligation cannot be canceled, there can come no supervenient thing in the world to take it off, much more is it fare from grace to annihilate the obligation of obedience, it only heals the inability of man, and sets him in power; but yet obedience now though it be required, it is in another way, not in the vigour of perfection, of obedience, but so as that all perfection of obedience is made up by the addition of two other things which the legal covenant was ignorant of, and that is,  
1 Faith in Christ, that what I come short of in my own performance, and so could not satisfy the Law or God, and the Justice of God, I therefore go out of myself to find it in another, and lay my confidence on another, who hath paid the price for my happiness, and made up what was wanting in me: obedience is now supplied by faith which is evangelical, and which the law knew not of before.  
2 Obedience is now made up by repentance, that though a man doth not keep a constant tenor of exact and rigorous obedience, yet there comes in a supply of that in another evangelical way, making it whole by repentance, by sorrowing and mourning for those failings, and walking humbly before God, the same obedience is required as much as before, but the rigour is not exacted: but God is pleased to accept of repentance such as may proceed from faith, so that now our obedience is supplied by repentance, for out failings in the exactness of it: Now I speak of these things only as things to be known and believed, the the sum as least of God's covenant, by which he is pleased to dispense happiness to us, in what way, and what he requires at our hands towards the attaining of it, before he will bestow it upon us: there must be some good degree of knowledge of these things, but yet this is not all the groundwork laid towards happiness. 
Commends by,   
2 Therefore we must know not only what God commands in the substance of the covenant, but how God commends this covenant unto us, and how he ratifieth it,  
1 By menaces, 
Menaces.  in which we know the sanctions and threaten of wrath, upon our breach and neglect of what God requires of us in the covenant.  
2 By promises on God's part, 
Promises.  in which we may see what we may expert from God and look for at his hands if we do perform what he requires: now the covenant contains both the promises of this life, and the promises of a better life: These things all belong to the substance of the covenant between God and man, and contain the way by which he conveys happiness unto us, and therefore must be known; but I speak only of knowledge in the act.  
2 Now lest there should be any thing wanting in the branch of knowledge, 
Divine things.  I add this to make a supply of it: only to mention it therefore and so to pass; There must be the knowledge of Divine things.  
The knowledge of God in his nature and in his will, and of divine things that pertain to these, that have a necessary connexion with these.  
2 Faith in God: 
Faith assent.  there must be a liking in the understanding: a man hath an apprehension of these things, but a bare apprehension of these things is not sufficient, but it must be an apprehension and knowledge joined with faith; believing and assenting to those things we do apprehend: a man may know something (suppose concerning heaven) that another man may tell him, but he may believe it no more than a fable; or he may be able to discourse and describe it as well as another, but if so be a man yields an assent or belief unto it, so as he conceives a reality in the thing, and a substance, so as it is not fabular and imaginary, but real, this is faith: when the mind of man closeth, and assenteth, and consenteth unto it: I mean no more here by faith then an assent, though I know it comprehends more than this, which is the reason of the mistake of many Divines, and of the diversity of opinions that is among them, and so of their contradictions one of another; I say, the not clear observing of the use of the word: but every one understands the word in his own sense, and so takes up opinions according to his own 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 embrace and adhere and cleave to those truths, which the understanding conceives: and not only embracing merely 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 man's mind that Christ is the Saviour, but a resultancy 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 seem too imply matter of understanding only, import also matter of affection: as in that place, john 17.3. This is eternal life to know thee, etc. It is not bare knowledge the Scripture means there, but knowledge joined with affections: And so in the Psalm 1.6. The Lord knoweth the way of the godly, etc. 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 he knows the one with approbation of, and delighting in his ways: 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 God's truth  with a truth of God, for faith cannot be extended beyond this branch, in this Theological sense we now speak of, it is true, there is a humane faith, which embraceth and looketh on a humane truth, but this Divine faith which is necessary to salvation, and the way to happiness respecteth only divine truths of God.  
2 It implies not only the material object, 
On God's word.  which faith looks on, but also the formal respect, which induceth a man, and that is the testimony of God, so that there is an assenting to a truth of God, for a divine testimonies, for God's words sake: And now join both these together, and they will both concur together in the way to happiness: All the knowledge we have here in this life is but a knowledge of faith, such a knowledge as is founded altogether on the testimony of those divine truths, which God hath revealed unto us, and not founded on any evidence or demonstration of Scripture, for all the stress of it lieth on the stress 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 happiness, a sound knowledge, and a sound faith, take both together, and to circumscribe the solidity and soundness of knowledge and faith, I shall comprehend it in these two things: 

1 Due matter, and extension.  
2 Due manner, and intention.    

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 necessary to be known and believed: and then it is sound knowledge and sound faith, when it reacheth to all those things that are necessary, for whatsoever things are not necessary, burr accessary, a man may be ignorant of them, yea and a man may err in them, and yet be 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 form of Noah's Ark, or of salomon's Temple, etc. But for those things that are necessary to salvation, solid knowledge and belief must reach to all those.  
Now there is a double necessity, as the Schools do distinguish.  

1. Necessitas praecepti.  
2. Necessitas medii.   
I do not intent so much concerning the former, as concerning the later, yet something I will speak briefly of either.  
First, for necessitas praecepti, 
Necessary as a precept.  things necessary in regard that God hath commanded them: and a thing may be necessary to be known in a more rigid sense, which is such an one as a man cannot possibly attain to the end without it.  
2 Necessitate medii, necessary as a means, 
Necessary as a means.  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 employ 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 lieth on them to read, and to study to attain to this (as Paul exhorts Timothy:) and to get a further measure of knowledge than is necessary for others; because they are to be as nurses to feed themselves and others: so that there be many things necessary necessitate praecepti, to be known: but yet a man may be ignorant of many things not necessary to salvation: and that I mainly intent, 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 puzzled in it, how to circumscribe or innumerate, how to determine, what things, and how many are necessary to be known to salvation, which it a man know not, he is out of the way to salvation, and not in a possibility of salvation, I say, it is a very hard thing to do this in particular, to go and point out every one that is necessary to salvation absolutely: but I conceive this to be neither a material nor satisfactory 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 attain salvation, and I would reduce all to that, namely, to all those truths of God, which if a man know not, he is not able to produce and act a saving faith: so that he may rightly and cordially lay hold on the Lord jesus christ: all articles of knowledge without which this cannot be done absolutely, these and these alone, (no other things) are absolutely necessary to be known under pain of damnation, and loss of salvation: nothing I say but those truths, which alone if I do know, I may be enabled and put in a competent state to produce a real act of faith in Christ: if I do know that I am salvabilis, if I have so much knowledge as to light me to Christ, as the star did the Wisemen, so much knowledge as this, that will sufficiently and safely lead me to Christ, so that I may be really united to, and incorporated in Christ, so much knowledge is absolutely necessary, and who ever hath, or hath not, is, or is not, in a way to, and a state of salvation: there is no knowledge but this absolutely necessary, necessitate medii, to grow and increase in: many things, as in regard of our place and the like is necessary to be known, necessitate praecepti, but not absolutely necessary as choose principals are that do belong to the covenant of God in Christ, and do lead and enable a man to the exercising of a lively act of faith in Christ: Then knowledge is sound, and so faith when it reacheth in regard of the matter and extension to all those things that are necessary, and wants nothing that is necessary, but reacheth and comprehends all that is necessary to salvation.  
Secondly, 
Manner, intention.  knowledge may be conceived to be solid in regard of the intention and manner of knowledge: now I will express that briefly in two things, It must be 

1. Substantial, penetrative.  
2. Operative, effectual.    
First, it is a substantial knowledge, 
Substantial penetrative.  that is a solid knowledge: a man may have a superficial knowledge of some divine truths, which is so fare from sinking into the heart, that it doth not soak into the brain, but only swimes on it: a man may have a little dark, and obscure glimmering of things, but they cannot sink in deeply, nor are solid, whereby he may apprehend and comprehend the depth of them: Now such a knowledge as that is a man may have, and it may be no way beneficial to him, do him no good, nor be any way useful to him towards the way to happiness and salvation: such a fleetie swimming knowledge a man may have, but 'tis not solid, unless it be substantial.  

Effectual operative.  Secondly, as it is substantial, so it is effectual: and if this be defective I cannot conceive it to be solid: for as for my own part, I could never comprehend that which Divines have gone about, to be able to put a characteristical difference in the nature Of knowledge, that a man may be able to say such a knowledge is, and such a knowledge is not a saving knowledge, but only as I use to express it in this similitude (which seems very fit) in the sun: the Sun is the most glorious body which is in the heavens, but the Moon hath the next degree to the Sun in appearance, yet according to the rules of art, many stars exceed the sun in magnitude, but the Moon hath only the advantage of nearness to the earth, which doth make it appear so great: but yet though the Sun be the more glorious light, and the Moon somewhat a faint, and weak light, which a man may behold, whereas he cannot the Sun: yet this light of the Moon hath this peculiar property, which he doth more than the Sun (I speak by way of supposition) the reciprocal ebbing and flowing of the Sea depends on the change of the Moon, and the Moon which is the weaker light, hath a peculiar property in regard of its influence on those bodies that are humid, so as that all watery bodies here below depend more on the light of the Moon, then on the light of the Sun: Now to apply the comparison, for I stand not much to confirm or deny much the philosophical distinctions; There may be as excellent light which may not be saving, for I cannot difference it in light: a wicked man may be a great rabbin, and understand Divine things with a glorious eye like the Sun; and there is no characteristical difference in it, but it is the influence of it on those lower bodies, as the Moon hath the greater influence, though it be the weaker light: So knowledge let it be what it will, if it be good and saving, it hath an influence on the soul. There may be a great deal of knowledge which is not vital and practical; which carrieth not the heart and affections along with it, and they that have it, have not saving knowledge, but they that have the least degree of knowledge, so it be such as hath an influence to draw the heart and affections along with it, to love God, and obey God, though it be I say in a lesser degree, and a weaker light, yet it is indeed, solid and saving knowledge: such a knowledge as that, which I can say it is a substantial and a penetrative knowledge, that it doth not swim in the brain, but that it doth comprehend those things, not only slabber them over, but it is official and operative, and that indeed is the most characteristical and intrinsical difference, and it is that which is indeed saving knowledge, whether it be in a greater or lesser measure, so it be operative and effectual on the affections and actions of men: this is the first thing in the explication, and belongs to the first branch viz. of understanding, which comprehends knowledge and belief.  
Now the second follows, as there must be solid knowledge and belief, 
Sovereign fear and love.  so there must be sovereign fear and love of God, which depends on the former, for than I know knowledge hath done his work savingly, when it hath raised up, and wrought on the heart and affections: and among other affections, to speak only of those two, which are indeed the masters of all our affections, and which in regard of the relation between us and God, are most predominant, and which are most frequently used and named in Scripture (though I do not exclude any other) for if the heart be won, it is impossible but all the rest of the affections must wait and give attendance on that.  

The Act.  1 Consider the Act, there must be fear of God, and love of God: our knowledge must work so fare as to bring us to a holy fear, 
Fear. Love.  and a holy love of God, not in that sense in which it is sometimes taken, not properly a flying away from some evil which is eminent, and which we are in danger of: But it is an intentional fear, that holy awe and reverend respect we bear towards God, in regard of the inward excellency, and greatness, and majesty of God, that a man stands in awe of, and fears the name of the great God of heaven and earth: And in regard of the excellent sweetness and goodness of God; there is not only magnitude, but also pulchritude in God: he is not only majestical to cause all to fear him, but he is also as full of love and grace to draw all in love unto him, and both these must be placed upon God.  

Manner.  2 The manner, it must be a sovereign fear and love: as there must be fear of, and love to God, in regard of our distance from God, and his love to us, so this must be sovereign; and there be two things that I comprehend under it in regard of the manner. 

1. A Sonlike fear, and love.  
2. A Sovereign fear and love.   Not slavish, wiredrawn, 
Sonlike fear and love.  and compelled affections: when our affections are extorted and drawn by force, without any natural sympathy; but it should be a kindly, and a son-like affection towards God: our affections must be melting and dropping towards God, and then it is the best, as that honey is the best and sweetest that drops out of the comb: And that which is the main, as in all other things, and which I desire every one to consider (for as I often say, Nunquam nimis dicitur quod nunquam satis discitur, a man cannot speak that too often which we can never learn too well) that is (as in all other things) God requires the Sovereignty of the heart towards him, 
Sovereign fear and love  so that we should have the sovereign fear and love to him: to fear him as some petty thing, that is not sufficient, but we must fear him above all things: nor to love him as some petty good, but (although it be a hard point and difficult to reason) as our Saviour Christ speaketh, Except a man hate father and mother, etc. that is all relations, even the nearest relation and bond: if our love to God be not such as swallows up all these when they come in competition, when they stand in conjunction, it is not only desirable, but when they come in competition it enjoined, a man must love God, as that he must love nothing else in comparison, Thou shalt love the Lord thy God with all thy heart: that is the qualification of our affections, they must be set on God, and they must be Sovereign: and this is the second thing which puts a man in the way to salvation and happiness.  

Sincere repentance and obedience.  3 The third thing follows in order, sound knowledge and belief, joined with sovereign fear and love, and both these crowned with sincere repentance and obedience, make up the perfect way to all happiness.  
It is not possible where knowledge is saving and right, but that it should work on the affections, and where knowledge and affection is regulated, they will express themselves in action: now this is the sum of all action, repentance and obedience: I mention them first, and then the qualification of them, they must be sincere.  

Act. Repentance.  First, for the act of repentance, it was not necessary, nor is not in every state, as in the state of innocence, it was not required, for there was no need of it: but only in the state of the fall, and therefore I pass by that, and only instance in the other, for so fare as repentance is a sorrow and mourning, it comprehends under it the right setting, and rectifying of the affections: if love be set right, and fear be set right, than all the affections will be set right on God both of sorrow and joy: and the main thing in repentance (if it be right) is good reformation and obedience, and therefore to speak only of obedience.  
Now obedience is twofold. 

1. Moral and Legal obedience, 
Obedience. Moral, Legal.  to the Law of God.  
2. Evangelicall, to the Gospel of Christ.   We must obey both these, 
Evangelicall.  we must obey all the Commandments concerning the Law, and concerning the Gospel: and that I generally propound, we must obey God in the morality of them, which must continue to the world's end: But that which I speak of, shall be rather concerning the qualification of both these, and that is sincerity.  
2 The manner or qualification of repentance and obedience, I express in one word, 
Manner. Sincere.  when I say they must be sincere: now three be two things that I express concerning that. 

1. Intrinsecall characters.  
2. Extrinsecall cognisances.   By these two, sincerity will discover itself, and a man may know whether his obedience be sincere or no.  
The Intrinsecall Characters which make up sincerity as the main, are threefold. 
Characters.   

1. The Rise and Fountain whence they flow.  
2. The Rule whereby they are guided.  
3. The Race and end whereunto they are directed.   
1. 
Rise.  When all the actions of our obedience rise from a right fountain and a right principle, viz. a perfect heart, endowed and enlightened with knowledge, and inflamed with heavenly and divine affections, so as a man produceth obedience in strength: when a man doth obey because he hath a son-like spirit in him: when knowing what the will of God is, being enlightened in his knowledge, and believing it to be the Word of God, his heart is brought to fear and love God: and therefore he desireth to show both these in the fruits of obedience to the will of God, and doth all his actions out of this principle, not out of any false respect (as the Windmill) stand and go by the breath of men: not out of singular respect for man's sake, or the law's sake, or their Prince's sake: like as it is said of some, the virtue of some lieth in the spectator's eye: they do it to approve themselves to them that look on: we must not do what we do for by-respects, but then we do that we do, sincerely; when all that we do ariseth out of this fountain of holy fear and love unto God: this is one of the intrinsical characters, characterizing the sincerity for obedience.  

Rule.  2 And as a man may know it by the principle and rise: so secondly, we may know the sincerity of our obedience by the rule according to which we go: when as a man makes the Word of God the rule and square of his actions, and he hath a conscientious eye cast on the word of God that he draweth his line by it; as a man would draw a line by a rule, and doth every thing exactly with reference to the will and word of God, than it is sincere obedience: then I say when it is perpendicular and exactly to the Law of God and the Word of God, and in reference to, and relation with that.  
3 And thirdly it will be sincere in regard of the Race and end, 
Race.  when our obedience is elevated to the right end, the glory of God: when a man doth all out of holy affections towards God, and therefore for his guide takes the rule of God's Word to guide his obedience by, and to square all his actions in all his life by: and then looks up and is elevated to the right end, the glory of God: That his light might so shine before men, that his Father may be glorified which is in Heaven: when he doth all not for some worldly respect, or for himself, but is raised through all those transparent things, and looks through them all to God: And as the stone through the liquid air, so he looks above all these things and poizeth to, and looks to, as his end, the glory of God; that he may approve himself to God, that God may be glorified in all his actions by his obedience: obedience is right, intrinsecall, in these three respects: and these are the intrinsical characters of the sincerity of obedience.  
2. There are extrinsical cognisances, 
Cognisances.  by which a man may be known to the world to be sincere, for by this only, his own spirit and that Spirit which searcheth the spirit, can judge of his sincerity: and so whether he doth the things which he doth aright or no: but now men cannot imagine of others by these marks; for they cannot enter into a man's secrets, but yet there be some outward badges, by which men may judge of our sincerity, and by which it may be apparent to all that we are sincere, and they are these two.  

1. A Current universality.  
2. A Constant perpetuity of obedience.   

universally current, adequate to the,  1. A universal current of obedience, reaching to whole latitude and compass according to which we should go, guiding the whole work of obedience which God hath laid down in his word for us to do in these three respects especially.  

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

Act, eschewing all evil, doing all good  First, obedience if sincere, it is universal in respect of affirmative and negative obedience, in avoiding all evil and doing all good; when a man is conscientious not only to avoid one evil, but all evil; and so fare as there is any difference, his watchfulness against his own iniquity his own evil, his own darling sin: he is as nice to avoid, as watchful to prevent, as harsh and bitter against that as any: And when he reacheth out, not only to all negative Divinitive, but to all affirmative, and to do all good, to do what ever God commands, to do every duty in particular, and to extend and reach himself to all duties in general, that is one thing in the universality.  
2. Obedience if sincere, 
Rule, Decalogue: first, second table.  it is universal to the whole Law; when a man looks on the duties of holiness, and righteousness, and is conscientious in walking with God, and in his address towards God in his ordinances, wherein God is pleased to give him the meeting; and to discover himself to him; and doth perform those duties of holiness that God requires of him: Neither doth he do this only towards God, but towards the whole world too; as he thus walks in the ways of holiness towards God, in the first Table; so he walks in the ways of righteousness towards men, with a care and conscience of all righteousness, in the second Table: not only doing no injury, but on the contrary, excelling in charity.  
3. The last thing in this universality, 
State in general, particular calling.  is in regard of a man's state, calling, in which he is; when a man walks in an universal obedience, not only in his general calling as a Christian (which may be sufficiently circumscribed by what hath been spoken) but is conscientious in his particular condition and calling in which God hath set him: as a Minister, a conscientious Minister, as a good Christian; and so a wife, a conscientious wife; and so a child, a conscientious child, and a servant, a conscientious servant, and a master, a conscientious master, as well as a good Christian and so all other relations that God sets a man in, when a man is conscientious not only in some general way, in a certain stage like a post-horse; but when God puts him on particular relations and duties, he is conscious in general and in particular duties too in all the particular relations God hath put him in: this is one of the first caracteristicall cognisances viz. universality.  

Perpetuity Constant.  The second characteristical cognizance followeth, and that is constant perpetuity: when a man keeps a constant tenor that is not for a fit or a spurt, not like some men, who will be for a fit, or in a humour, in a mind to go to hear a Sermon, but they are not constant, and so for prayer and fasting, and the like; but he is constant in good ways and will ever live and die in them: not like a man that takes up resolutions and hath many good intents, but is like a deceitful bow, or the morning dew, and so starts aside, and all vanisheth away, having no root in the soul at all, or having not root enough, as Christ speaks in the Parable, they have not any virtual station or bottom, and so are like grass on the house top, and therefore bring no crop, come to no perfection: there may be some affections darted into the heart of a man, which are not incorporated in him, and some love, and some affections dart out again like lightning which guides not in, but rather leads a man out of the way: whereas a constant light guides a man: even so it is in this case, when a man hath some knowledge, and some affections, and some resolutions, which if they be not incorporated and rooted in a man are nothing, but if they have a spring and a fountain, there as it were, whereby a man walks steadfast and continual in a way of obedience in his ordinary course, than it is sincere; I know there may be failings, and many of the best Christians may be sometimes out of the way, as you know there is no traveller, but may step out of the way, but it is as you know the phrase, animo revertendi, and so the holy traveller to heaven may be out of the way sometime, but what is his constant course, and constant endeavour, and his ordinary walk, mark that and that will be one of the  cognisances, by which a man may judge of another's sincerity, If I see a man walk in all the ways of God, that he knows, and loves, and fears and obeys God constantly in his ordinary course, and that it is his bent and trade and project and design to do so in his whole life, this is an outward evidence and a very good one of his sincerity, and the sincerity of his obedience, which is the qualification of the third step in the way to happiness, and thus you have the explication of the point in the particulars.   

The seventh Sermon. 
SER. VII.   PSALM JU.VI. 
There be many that say, who will show as any good? Lord, lift thou up the light of thy countenance upon us.  
WE are on the point of happiness, the last time we came to the way to attain it, and the point you may remember was this, viz. Sound knowledge and belief, joined with sovereign fear and love, and both these crowned with sincere repentance and obedience, guided by the line and light of the true religion, is the only way to true happiness.  
We have passed over the explication of the point in the particulars of, 

1. Knowledge and belief, with their qualification: solidity.  
2. Of fear and love, with their qualification: sovereignty.  
3. Repentance and obedience, with their qualification: sincerity.    
Which was the first thing I propounded in the explication of the point.  
2 We shall now come to add a word or two of the second, and that is to take up all these, 
In general.  and to say something of them in the general, having opened them already in the particulars.  
And there be but two things, that I shall but touch in a word.  
1 All these are required take them together, 
All these are required.  not one of them alone is sufficient, but all of them joined together, to make up the perfect way to true happiness: they are all of them in their places of absolute necessity, and without any one of them a man cannot attain to that happiness that we aim at.  
1 All these are required absolutely: 
Absolutely.  Take them divisively, every one of them by themselves, and a man shall see a great, nay an absolute necessity in every one of them: Knowledge and Faith are necessary as the very foundation and groundwork of the whole building: Repentance and obedience, they are necessary too, as the very issue and product of all, as the evident demonstration of the other: Love and fear those holy affections of the soul, they are necessary too, as the very vital things, wherein I conceive grace doth principally consist; it is that which demonstrates that our knowledge is saving knowledge, when it hath won the heart, and wrought on the heart and affections, and it is that which giveth the beauty to all our actions; it is the life, and vigour, and grace, and gloss of all that is in them. The actions done of themselves, though they issue from a right root of knowledge and faith, yet they have no worth, nor are not in the way to happiness, they are but splended acts, but splendida peccata, except they arise from this: so that we see every one of them is necessary, all in general, and every one in particular have a plain evident necessity.  

Comparatively.  2 But yet if we should speak comparitively; which of all these were the most necessary, and wherein lieth the principality of these, I conceive in this former respect, every one of them may claim a principality, and may go for a principal: But yet simply and absolutely, the most characteristical of all these is the qualification of the heart and soul, the changing and turning of the affections: when the bias of them is set to God-ward, and heaven-ward, there lieth the principal: No knowledge for aught I can understand (as I intimated the last time) cannot in the nature of knowledge be termed to be a characteristical thing, to be a notional thing for a difference: a man may have a great deal of light, and understanding, and yet be out of the way to heaven, and true happiness. No nor actions which are surer signs than knowledge, these cannot be characters of being in the right way to true happiness; for a godly man may be (as I often have expressed it) like a tree which may have life in it, when it hath neither fruit nor leaves on it; as in the winter time: so that I may not define a tree, a living tree by the fruit and leaves, as though the main character and crisis of life were tied on that, for that is a thing which in some season may be wanting, and yet the tree may be and is different from a dead stake in the ground: a dead stake wants the spirit of life at the root, and therefore come in the winter season and you see nothing, and come in the heat of summer again, and you find nothing, dead still, and withered, and springs not out; but a living tree, he, though some time he be hindered for want of the external favour of the heavens, that it doth not produce his leaves and fruit, as in the winter time, yet when the heavens look fair and smile on him, and the Sun returns in the spring, than it shows the head and life: And so it may be with a godly man, actions are not so infallible characters a man may be a living man and yet in a swoon, no action left in him: a man may be a living Christian, and yet be in some deficiency of spirit, and in some swoon, his spirits bound up, and is not in case for action, always in any kind: and besides there is more required, than action, to the constitution of grace to set a man in a true condition.  
So that I conceive of all these the main thing and the principal, is the right setting of the heart and affections on God, that is the principal, though every one of them in their several kinds are necessary, knowledge as leaves, and actions as fruits in their season; these are so necessary too, that I would rather decline comparisons, but yet when I come to make the most exact search and trial, especially of living; the best way is to feel the pulse of the affections, and they are the most certain sign of life. And this is the first thing I desire to add to all the particulars, in a general consideration; there must be all had; both Knowledge, Affections, and Obedience, all are required.  

Must be regulated by the light and line of true religion  2 But there is an other thing, and that is, All these must be regulated according to the light and line of the true religion: It must be such a knowledge, such sound knowledge; such affections, such sovereign affections; such repentance and obedience as are prescribed, and as we are enabled to perform and exhibit unto God, by God's light and line, by the line and regiment of the true Religion: I propound this clause in the point, because it comprehends all these particulars, as you shall see.  
Now there be two things that I express concerning it.  

None but that can teach these  1 There is none but the true religion can teach us such a knowledge, as will be a saving knowledge, or such affections, as will be the real holy affections, or such obedience, as will be available to happiness; they are not to be learned any where else, they grow not where but in the garden of Religion: such a knowledge as is not illuminated with the higher light of the true religion cannot teach us these things, nothing but the true religion can do it; the highest principles of nature or philosophy cannot convey the knowledge of God, and so consequently, not those holy affections, nor that obedience, which are the way to true happiness, none but Religion, the true Religion, can teach us these things.  
2 The sum of all religion, 
These are all that that teacheth.  all that religion teacheth, consists briefly and compendiously in these things: And therefore (this point because I do not mean in the prosecution of the argument to handle any notional things yet) this point would help me here in the definition and for the distribution of Divinity, and those notional things that belong to the doctrine, and way of conveyance and delivering of those doctrines that belong to religion: in sum, Divinity may be defined to be that Doctrine that teacheth the way to true happiness, that is, the sum, and the main parts of which it consists, are partly theoretical, and partly practical, it contains things to be known and believed, and things to be done and practised: the whole sum of Religion is reduced to this. Now though I expressed the point in things to be known, and affections to be had, and then things to be done: yet these three may be circumscribed in the other two: the affections may be included in the matter of knowledge according to the use of Scripture, for that knowledge the Scripture accounts as no knowledge, that doth not carry along with it suitable affections, and therefore the rule is, Verba sensus denotant affectus: or else affections may be comprehended under the practical part, things to be done, for there is not only the thing to be done, but the manner of the doing of that thing, as out of holy affections: for that is one of the principal praises of Religion, it lieth in the right regulating of the affections, and the setting of them aright: So that I say this distribution into these, that Religion comprehends and teacheth no more but these three, nothing but the right knowledge of God.  
And the right affections we ought to have towards God.  
And the right actions and obedience that we ought to exhibit unto God; All is comprehended under these three, and it comes to the same effect if it be laid down in these two.  

1 Things to be known and believed.  
2 And things to be done and practised.   
And the ancient contraction of Religion was nothing else, but, Rectus de Deo sensus & rectus cultus: the right apprehension of God, and the right way of worshipping and serving of God, this they made the very sum, and pith, and substance of Religion.  
Now this is all I desire to add in the general to the particulars, and having thus explicated the subject of the proposition both generally and particularly, I come to the predicate of it.  
2 Now concerning the predicate of the proposition I have expressed, 

Predicate.  
These are the way to happiness.   

First in general, and  
Second in particular.    
The true Religion in general, or, which is the particular of the true Religion, the right knowledge of, and affections and obedience unto God, I affirm to be is the only way to true happiness, that is the predicate: But here we must inquire,  
1 What kind of way it is which is the sufficient way, both effectually and singularly; 

What way.  
Sufficient.  
Effectually.  
Only.   it is the only way and the effectual way, for the attaining of happiness.  
2 It is the necessary way, it is such a way, 
Necessary.  as happiness may be had only by it, and cannot be attained without it.  
2. What happiness? 
To what happiness.  I shall express it in a word I comprehend it in the point.  
1 The true happiness: not a vain and imaginary happiness, not a painted happiness, 
True.  or the dream of happiness, but the thing itself, this will bring a man to the real, solid, and true happiness.  
2 All happiness, it leads not to a piece, 
All.  but to all happiness, and all the degrees of it; both the inchoate in this life, which consists in those tastes of heaven which the soul hath, 
Inchoate  and that more obscure communion and fellowship that we have with God; in the light of his countenance and the assurance of his favour, in the sealing of the pardon of our sins unto us, and that we are reserved in a state of grace with him.  

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

Proof.  2 The Probation: I shall be very brief in the proof and demonstration of the point, because I take it a very clear truth, without any superfluous elaborating of the demonstration of it.  
First of all therefore for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is so, it is so clear. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
1 The Scripture, 
Scripture.  as that at the first we may see this, as the way that God hath chalked out for the obtaining of happiness, I will propound it in a double consideration.  
1 Take all of them distinctly as I have mentioned them, 
Distinctly.  take the particulars simply by themselves, and there are some places of Scripture that entitle happiness to each of these, the knowledge of God, the loving and fearing of God, and the obedience and observance of God is happiness: only let me premise one caution by the way: when the Scripture doth ascribe happiness to every one of those, and so makes any one of these the way to happiness, they must not be taken in opposition one to the other, but in conjunction, and subordinate one to and with another, as for example, john 17.3. This is life eternal to know thee the only true God, and jesus Christ whom thou hast sent: this is the way to life eternal, and so fare the way that it is life eternal, giveth a man in part a possession of life eternal, which intimateth that when a man is once in the way, when a man hath once a beginning, there will be a perpetuity in this cause, or else the thing cannot be said to be life eternal, so that knowledge is said to be the way and possession in part of life eternal: But there you must not take it to be a bare knowledge, but such a knowledge as we spoke of, that is in conjunction with holy affections, and both of these together do produce fruitfulness, holy actions and obedience.  
And then again for the other two, fear and love, happiness is ascribed to either of them: though to add this caution by the way: the old Testament speaks more often in the language, of fear, and the new Testament in the language of love, as in the Prov, 1.7. The fear of the Lord is the beginning of wisdom, wisdom as you shall see in every place, is set out as the ladder to happiness; the fear of the Lord, is the first step in that ladder: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or (for the word * will bear both) the highest top, as well as the first step, the principal thing, so the margin reads it, and the word will bear it, there it is ascribed to the fear of God, and so in infinite places of Scripture.  
And it is ascribed to love too, in that place of the Romans 8.28. All things work together for the best to those that love God: they are in a condition of happiness, in a way to, and in a possession of happiness that love God: but now you must not take either of these in opposition to knowledge, or without knowledge, for without knowledge of God, these affections cannot be wrought, nor have any acceptance, nor countenance: but you must take them in conjunction.  
And so most frequently the Scripture ascribes happiness unto obedience alone, as to name but one place, that in Psalm 15. where the inquiry is made, Who shall come into God's Tabernacle, who shall be the happy man here and hereafter? the answer is, from obedience: he that walks according to the rule and line of obedience, he that abstaines from evil and doth good, he that walketh uprightly and worketh righteousness▪ In the sum of the Psalm happiness is ascribed to obedience, but still obedience flowing from holy affections, and guided and directed, and first set a-work by the knowledge of God.  
2 But now take them conjunctly; 
Conjunctly.  sometime two of them are joined together, and sometime all three: I will give you an instance of some few places of either. Sometime knowledge and obedience are joined; knowing and doing; knowing God, and doing his will are joined together, to make up happiness, as in joh. 13.17. If ye know these things, happy are ye if ye do them: there is happiness, or, at least, the way of happiness; There is first supposed, if you do know him: the knowledge of divine things is the very first step to and in the way to happiness: but that is not all, if you know these things, and do them: this is that which makes up the perfection of happiness; the tree of knowledge and the tree of life make up the perfect garden of paradise: but both must concur.  
And as knowledge and obedience are joined together, so sometime knowledge and fear: as to instance in the Proverbes 9.10. The fear of the Lord is the beginning of wisdom (as the first Chapter had it) and he that knows him, or the knowledge of him is understanding: i.e. perfecting understanding, sound understanding, which will be as the very spring which leads a man to happiness, and put a man in the certain way to it: there is fear and knowledge joined together.  
And sometime fear and obedience are joined together; and that frequent, as Deut. 5.29. O that there were such a heart in my people, that they might fear me and keep my commandments always: that it might go well with them, etc. There the way of happiness that God intimates in that place, is made up of these two, fearing and obeying, fearing God, and keeping his commandments; a heart to fear him, and a heart to keep his commandments; affections set aright, and actions flowing from them; and so in Ecclesiastes 12.13. Let us hear the end of all, having discoursed before diversely pro and con; negatively and affirmatively; this is the sum of all, even the whole desire of man, to fear God, and keep his commandments: the fearing of God, and keeping of his commandments, i. e. fear and obedience, happiness is placed in these. And so in the Psalm 24.23. where the like inquiry to that in 15. Psalm being made, the answer to this question, who is, or shall be the happy man? is made up out of these two, he that fears God, and serves him.  
And to name but one place where all are joined together, you have it in the 1 Chron. 28.9. And thou Solomon my son, know thou the God of thy fathers, and serve him with a perfect heart, and willing mind: he prescribes that of the certain trace and path to happiness, which comprehends all these stairs to make up a ladder to reach heaven, to reach happiness: Know thou the God of thy fathers; there is knowledge: and serve him; there is obedience: with a perfect heart, and willing mind; there are those holy and sovereign affections. So you have all the particulars I named before.  
I shall not need to add any more for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and but little for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2 For the ground and reason therefore, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  two things will make it apparent; that those things are a sufficient, and a necessary, and an effectual way to attain happiness.  
1 Supposing one thing, 
Happiness in God's favour.  that the happiness of a man consists in the favour of God; that it is that which will make a man happy; that the light of his countenance shining upon a man, is the only thing which will make a man happy: supposing this, I say in the first place, which we have already proved. Then,  
2 It is a clear case in reason, 
God's savour by these.  that these three are the only means, yea a perfectly sufficient means to make the solder and the union between man and God, to bring a man to the possession and fruition of God, (for this comprehends the whole man) so that the whole man is possessed of God, and inflamed by God, when his understandings know him, and see the excellence that is in him; and when the affections of his heart cleave to him; and close with the most sovereign affections of fear and love, and then when all his whole man is at the command of this knowledge, and those holy affections; to be members of righteousness, walking in a course of obedience to him; so as that we exhibit the whole man unto God; then we come to have a possession of God: and this makes up to us a perfect union to, and fruition of him in such a manner as the creature is capable of, and so consequently this brings a man to true happiness.  
I will not enlarge any more in this, because I suppose the thing is clear: to come therefore to the application.  

Application.  And here be some things which I shall but give the mere hint and mention of, leaving them to your farther meditations, and so to pass to some other things, at which I aim more.  
Use. 1 
Confutation.  This being therefore a truth, and rightly understood; in the first place it may serve for a full confutation, of all those erroneous conceits and fancies that men may take up concerning any way to happiness besides this: The world usually counts religion one of the most unprofitablest things in the world, as appears by their speeches, which are such as this; What is it good for? I tell thee what it is good for, it is better than all those things you hunt after: for they will never put you in a way of happiness: but walking in the way of religion puts you in the way of happiness alone; it is only the knowing, and fearing, and loving, and serving of God (which is the sum of the true religion) that is the plain pathway of happiness: this therefore confutes all those ignorant conceits that the blind nature of man, the blind understanding of man is ready to fall on, and to be seduced and drawn away by, as it were with ignis fatuus, which, as some fable, draws out of their way in the night. This I say, confutes all those false and erroneous conceits of the way to happiness.  
2 This may serve for conviction, 
Conviction.  to convince a great many; and I pray God there be none here among us whom it may concern; as I suppose, none will think it uncharitable in me to think that there may be some: for when the sons of God appeared before God, Satan stepped in amongst them; and there may be some that are not the sons of God: But if there be any such here, let them know here is a clear conviction, that there be many, even within the compass of religion, that do pretend towards it, that are not in the way to happiness: they have nothing of it here, they have no beginnings of it here, nor are they ever like to have the full perfection of it hereafter, however they please themselves in their own conceits and imaginations: for a man may easily evince it, and convince them of it, if they want any of these things which we have mentioned; and much more, if they want all of them: they are divers: to instance but in one of the branches, viz. in the branch of knowledge, which is the very first introducer in the way of happiness: He that hath not a sound knowledge of the nature of God, and of the will of God, at the least the substance of the covenant; and that in some degree of profundity, solid, and substantial, the mere ignorant man that knows not these things, as hereby convinced that he is out of the way to happiness: and which is worse, I am afraid, even in these times of knowledge, (though it be a shame it should be so, and a grief to think on it, that it is so) I am afraid, I say, that there be many men, not only of the poorer sort of people, that by reason of the means of their condition, have no generous thoughts in themselves, nor look after matter of knowledge, who cannot so well appear in the use of the means, I mean, come to Church, in that they have not time to spare to come, nor understandings to reach what they hear when they come. But besides these, I am afraid even many men and women, in gaudy coats, and gay , yea, and I am afraid too many, that are of good intellectuals, and understanding for other things, as for the world, and their Trade, for plenty, and honour, and riches, and as we use to say of a Top, the keen point of it is towards the earth, but it is flat and dull enough towards Heaven, and heavenly things: I am afraid, I say, that they have not at least a sound and solid knowledge; but content themselves either with none at all, or at best, very little; though they know other things, yet they care not for religion; or if they do, they content themselves with a superficial swimming knowledge, or some general knowledge of God. But certainly beloved, know, that they that have not knowledge, and a competent degree of knowledge in some measure and degree of the main things of Religion; these men must needs be clean out of the way to happiness, that is a clear truth. But I suppose many men will escape this conviction, and when they come at this door, they are, it may be admitted, they pass now, and it is true, it may be they have knowledge in these times of knowledge, yet know, that many men that have it, shall at last be kept out: for suppose it, come but to examine their affections, how their hearts do stand towards God, especially in the degrees of it: where is the sovereignty of the affections, of fear and love, to love God, and to fear God above all, certain this is a clear case, where this is wanting (as in many it is I fear) knowledge will not give entrance into heaven, they will not be admitted at this door: so that it is a clear case, they that do want holy affections, and that in some degree and measure of sovereignty, they that want these are clean out of the way to happiness, though they have a great deal of knowledge.  
And lastly, which is indeed the main trial is by the pulse. The Physician useth to try the condition of the Patient by feeling the pulse; and though there be one through the whole body, yet notwithstanding he takes the pulse at the hand: So indeed, the greatest trial, the most visible trial is by our hands; by our actions and conversations: they that walk not in a course of obedience unto God, of sincere obedience, universal obedience, perpetual obedience, obedience arising and flowing from a high principle of love and affections towards God, according to the rule of his Word, and aiming at his glory: they that do not this in some measure, they are here convinced that they are not in a way of happiness, for the way of happiness is made up of these three, knowledge, affections, and obedience, as ye have heard at large: I will add no more of this use, but come to the next, and only in a word.  


3. Use.  
Examination.   This serves for a sad and serious examination, by which we may try our own estate and condition, whether we be yet in the way of happiness or no. And I beseech you, do not you deceive yourselves, in a point of such consequence, look you have a good Card or Compass to sail by, against you come to the trial of the business: As I have said sometimes of Scholars that make verses, though they will not try them themselves, nor scann them, their master will: you were as good scan your lives, as God, for God will scan you, before he admit you into heaven, and happiness: you were as good therefore to try yourselves, for I say, God will say, friend, how camest thou in here, what right or title hast thou to this place of heaven without thy wedding garment? except you bring these things that God requires, there will be no admittance: and though you outbrave and outface the Ministers, yet when the Lord of the feast comes, he will try. I beseech you therefore be so wise as to try yourselves: Try yourselves by your knowledge; try yourselves by your affections; try your selus by your actions; if you find it is not so with you, as I have said, do not I beseech you, lose the reality of heaven, for a fancy; do not let go the reality, while you hug the shadow; as the Dog in the Fable, who did let go the bone in his mouth to catch at the shadow he saw in the water; take heed I say, you do not lose the reality while you catch at your fancies, and rely on them: but this is not that which I intent.  
Are these things I have spoken of the way to happiness? 

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

The eighth Sermon. 
SER. VIII.   PSALM JU.VI. 
There be many that say, who will show us any good? Lord, lift thou up the light of thy countenance upon us.  
WE are still on the point of happiness, and we are upon the last thing in that point: viz. the way unto it: The point (that you may remember it) was this,  
Doctrine. Thus sound knowledge and faith, joined with sovereign fear and love, and both these crowned with sincere repentance and obedience, guided by the line and light of the true religion, is the only way to true happiness.  
We have passed through the explication of the point, and the last time we came so fare as the application, 
Exhortation.  and in that to the matter of exhortation which by reason of the time we could not then prosecute: we come now unto it.  
There is a double branch of the exhortation, according to which I desire to go.  

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

1. Sound knowledge.  
2. Sovereign affections.  
3. Sincere obedience.    
Secondly, I shall say something in the general, with relation to all of them; and to the true Religion, which is the mother and the mistress that must teach us all these, for they are not to be had any other where; nor no other School can teach us these (at least) as they will be available.  
To begin then with the particulars, and first of the first.  

Get knowledge.  1 Concerning knowledge and faith.  
There be two things in which I shall prosecute that exhortation, in which I shall stir and raise men up to endeavour after knowledge, and that sound knowledge.  

What for the,  1 Give me leave, to circumscribe what manner of knowledge I would have you set up for your mark and aim; which you know I did touch in the explication; and will therefore but briefly touch here in the prosecution of it.  
2 I shall suggest some means; in the use of which, we may come to attain this knowledge.  
2 I will propound some considerations that may whet us on unto it: But all very brief.  
1 For the first therefore, what kind of knowledge should a man aim at the getting of? now I shall circumscribe that in these three particulars.  
1 Your knowledge in regard of the object, 

Object.  
Divine.   must be divine; a divine knowledge: knowledge of God; knowledge of Christ; knowledge of the mysteries of grace, and of the covenant between God and man; those essential things that God hath signified unto us in his covenant, for our guidance to happiness; the knowledge of these things especially: I know there is no knowledge in the world but is precious, even the knowledge of the meanest things, the knowledge even of the basest things may be of very good use: But what is all the knowledge in the world to the knowledge of God, that made the world; and of Christ, that redeemed the world? That is the knowledge which doth immediately conduce toward our attaining of happiness and salvation. Men may swell themselves in vain conceits of other kind of literature, and look big and scornful upon this divine knowledge; but yet one drachm of this, one grain of this, is worth more than all the knowledge in the world: and therefore remember this, that we may not mistake our scope and aim. I do not interdict any other knowledge subordinate in its place and rank; but I set this in the highest place and highest rank, the divine knowledge of God, and those things that concern our happiness in God. And this is the scope of the exhortation in regard of this, that we would be contented to take a little pains from other things to get this divine knowledge; at least not to squander away all our precious time, and parts, busily in the pursuit of other things that will do us no good; but take it from them, and bestow ourselves, our times and our wits, for the pursuing of divine knowledge, which is the most precious of all.  

Act.  2 In regard of the act: all that I will put you in mind of in regard of that is; that it is not a bare knowledge that I am now recommending unto you, 
Apprehension.  which consists in the apprehension of divine things: but a knowledge joined with faith; mixed and tempered with faith: that the understanding may not only have some apprehension of those things in the tenor 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 reality of them, to be such indeed as have a ground and subsistence: for it is one thing to apprehend the promise of eternal life, and to know what the happiness is to be in conjunction with God, to have a glorified body, and a glorified soul, fare beyond that excellency 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 man's soul to the truth of God by faith; that these are not only mere words; but such as indeed shall be exhibited to all God's servants: many apprehend these things, and understand what is meant by them; but yet they have a root of atheism in their hearts, so that they think they are but devised things to keep men in awe, and that there is no reality in them, to have no subsistence: it is therefore a knowledge of apprehension joined 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 main of all, 
Degree.  viz. in regard of the degree or manner: I desire every one to be industrious after knowledge, divine knowledge especially: and careful to join assent of faith to their knowledge, to mix and temper them together; and lastly to aim at a soundness of knowledge, and a soundness of believing; that they be solid and not superficial; that they have not merely flashings, or glimmerings of light, like lightning, which doth not guide 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 aim at in this substantial 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 substantial and solid: not some catchings and snatching 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 near connexion, and that necessary influence that they must have in the forming and fashioning of a right and faithful 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 substantial: not only to know and give assent to all those things that are necessary, not merely catching at one act or some pieces of it: but to join to this a penetration of knowledge; not only to have it swimming in the brain, 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 brain, floating aloft on the top, which never penetrates nor enters in a man, which I desire we would most aim at, not to content ourselves with a mere swimming notion, to lick 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 gruel for him in a narrow mouthed vessel, so that he himself could put in his long bill, and suck it out, but the Fox could not put in his head, but was feign to lick the outside, etc. I would not have men to content themselves with the outside, to have a little superficial notion, but the solidity of knowledge consists in this, that a man have a real notion, and apprehension which doth enter into his mind, 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 fare fills 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 die which is in grain, which will never out, but truly save.  
3 Let every one endeavour after a proportioble knowledge: 
Proportionably.  proportionable to his parts and means; proportionable to the place in which God hath set him; and proportionable to the opportunities that God hath given him: where God bestows 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 darkness without all doubt many did get to heaven with a very weak light, yet it was such that made an impression on their hearts; but fare 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 means that he enjoys, 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 darkness; they that have parts, and better understanding, let them not content themselves to have so much as a poor ignoramus hath; it is not sufficient for them; (though the thing itself 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 keep proportion.  

How shall we attain to it.  2 This being premised, now let me add concerning the other thing, viz. How shall we attain to this knowledge: suppose we be willing and desirous of it (as nothing indeed is more  than knowledge, to be a knowing creature, a rational creature, an understanding creature; it is pabulum anima, the food of the soul, a soul, that is a reasonable soul, is as much nourished and refreshed with reasonable things, with knowledge and other intellectuals, as the body, that is a body, is nourished with corporeal sustenance) but suppose now we desire this, how shall we attain it?  
This is a large compass to go through the full of it, I shall therefore point out briefly some few ways.  
Two things in general I shall only speak, 
Preparatives.  which are as two preparatives for all things: and then I shall add two or three of the main helps that are perfective in this kind, if we would attain to knowledge, sound knowledge, and above all and especially in divine things, that which we confine our speech unto.  
There are two preparatives that are exceeding advantageous this way, to fit the soul to stand in a good posture, to make it capacious of this divine knowledge.  
1 A humble spirit: 
Humility.  humility is a very fit quality to make the soul of a man capable of getting knowledge: for as it was the saying of the Moralist, which is of more large extent, but yet holds a truth here; there is nothing hinders growth in knowledge more than a humour and swelling of pride: when a man is proud in his own opinion, in conceit and apprehension of his own wisdom; he is uncapable of learning any thing; he let's slip the means and opportunities which otherwise he might have, only upon a vain conceit that he is wise enough already: And therefore as they use to observe the ground on which the Peacock useth to sit, is ordinarily noted to be even by that occasion made exceeding barren: I am sure it is so here (the Peacock being an Emblem of pride) And there is a double reason for it, why he is made uncapable of knowledge. There is a moral reason of it.  
1 He doth by his priding of himself, alienate God from him, nay and provoke God, so that God hath no delight to communicate himself to him, for God despiseth the proud, and giveth grace and knowledge to the humble, and the secrets of the Lord are with those that fear him: he will communicate himself to the humble spirit; and he will withdraw himself from the proud spirit; he sils the humble spirit with knowledge, but those that are wise in their own conceits, he sends them away empty.  
2 There is a natural cause of it: it hinders a man from using any means, or from profiting by any means; it hinders a man from receiving any thing that is dropped into him: a proud man is a natural bar or hindrance to his own knowledge, or from receiving any knowledge: and therefore, as I have sometime noted in another case, which is appliable here; you know, in a dish, there is an inside of it which is hollow, and an outside which is convex; now if you would pour any thing in it, you must not pour it on the outside which is convex, for that convex superficies, by reason of its convexity, can hold nothing, but all runs over: But if you pour any thing in the inside, it will hold just according to its proportion, as you can pour in; the humble spirit is like the concave and hollow of the dish, that is empty by reason of his humility, and so is capacious of any thing which God in the use of the means shall be pleased to pour in it, it hath emptiness, and can hold it: but now the proud spirit is like the convex superficies, and every thing is but spilt that is poured on it; for there is no hollowness, no concave, no capaciousness to hold it. And as it is in the familiar similitude of the mountains and the valleys; the rain falls on the mountains, and makes it nothing fruitful, because all the rain by reason of the proclivity, and the height of the mountain, slips and slides down from the mountain, and the mountain shelves it off (as it were) from its self: and not only casts off the rain, but itself also (at least the best of itself) with the rain; and so much more fattens the lower grounds, so that the valleys have not only the fruitfulness that comes by the rain, but also that which comes by the soil which falls on them from the hills by the rain: And truly it is the valley, the lowly spirit that is made capable of any thing; but the lofty spirit drives all from itself, and so makes itself uncapable to receive any thing, and unfit to attain any thing: And therefore if we would get knowledge, attain to this first step in the ladder that reacheth to happiness, we must take heed of pride: the proud lofty spirit is not in the way to attain knowledge, nor in any way to profit by the means which might be good for that purpose; but the humble spirit that finds an emptiness in itself, an hungering and thirsting after knowledge, such a spirit is fittest to gain by all advantages and all opportunities, and so consequently to attain to knowledge: So that this is the first qualification to attain knowledge, humility.  

Ingenuity of spirit.  2 Another preparative is ingenuity of spirit; that is an excellent preparing qualification to attain knowledge, and profiting by the means of knowledge: A man that is of an ingenuous spirit will interpret what I mean by that; though at the first those that are not learned understand it not; yet that all may, I comprehend in it these two things.  
1 A man must be free from partiality and prejudice.  
2 And a man must be full of an estimacie, and good opinion, and good affection toward knowledge.  
And such ingenuity of spirit prepares a man exceedingly for thriving by the means of knowledge, and so for attaining the thing itself.  

Freedom from partiality and prejudice.  1 For the former freedom from prejudice and partiality; that is necessary, for if a man be partially-minded, it will hinder him in profiting by the means of knowledge: as for example; such partiality whereby one esteems of men, and so that he disesteem all others; perhaps this man may get a little by that man whom he doth esteem, but lose a great deal for it by reason of his partiality: and why? because he cannot always hear one, he therefore never comes to hear any other: and if he doth, his partiality chokes the benefit: And so for prejudice, to come with a prejudicated opinion to the hearing of any man, or the reading of any thing, to have the mind possessed and anticipated with prejudice, it will hinder a man from attaining to that knowledge which otherwise he might gain by that man, or that thing: As if a man now have a fault in his eyes, it will hinder him from seeing any thing which is before his eyes; or suppose they be muffled, or hudwinked (although he hath a power of seeing, yet being hoodwinked) he cannot see: A man blindfolds himself with prejudice from seeing that which he might see: And therefore if we would get knowledge, and thrive by those means that tend that way; a man should lay this preparation of an ingenuous spirit, being free from prejudice: gold is gold where ever you find it; and truth is truth from whomsoever I take it; If a blind man give me gold, it is gold; and where ever I find it, (although in the dunghill) yet the pearl hath his price still: and so by whatsoever means the thing is conveyed to me (if I be not partially minded) the thing doth not lose the worth, or the use: It is daintiness of spirit, that a man will not receive knowledge except he may choose the party by whom, or the means by which he may receive it: A man must therefore be free from partiality in this case; a hungry stomach will never refuse meat because it is in an earthen dish; a cloyed stomach indeed is squeamish; but yet I say, if a man be put on it, and hungry, he will not refuse a good mess, because it is not in a golden dish, or a silver dish, etc. That is the first thing therefore in this preparative, ingenuity of spirit, by being free from partiality, and prejudice.  

Full of,  There is yet (as I said) an other thing in this ingenuity of spirit, as the mind should be free from these things, so it should be full of another thing, 
Estimation. Affection.  viz. estemacie, and good affection of knowledge: a man must come to the use of the means by which we may get knowledge with a good opinion and estimation of the excellency of knowledge: it was the Orator's expression, if a man be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall in time be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if a man have a good opinion and estimation of knowledge, and so that his affections are strongly bend towards it, it is strange what a man may do, his good affection towards it, and good estimation of it, will work out those difficulties, and overcome those dangers, that may hinder his attaining to it. They tell of that great Orator of Athens, the Prince of faculfaculties, Socrates, that he had as many difficulties and impediments to hinder him from attaining to eloquence as ever any had; he could not so much as speak plain the first letter of his art, he could not pronounce it, having a defect in his tongue; yet he had so high an opinion of eloquence, that in the strength thereof he went through all those difficulties, that he became the greatest in that faculty: And this is that which Solomon intends, in Proverbs ●. 1. where he describes wisdom to keep an open house, that so men may come to esteem wisdom, and to have an high account of it, to love and affect it; and prescribes that as a sovereign way for the attaining and getting of it: these are the preparatives.  
2 Now for the perfections, 
Perfection.  that will come in upon these, as the main and principal things, (for those be not expressed here, but as the first tincture to give the farther dye, but to prepare the thing for it, to prepare the mind for knowledge) but the main and principal things for the gaining of knowledge are three; which I will mention, and but mention them.  
If a man have therefore, 

1. Conscience.  
2. Diligence.  
3. Prudence   These are the three main things, that may, 
Be conscientious.  and do advance knowledge, by any, yea by all the means of knowledge.  
A man that is conscientious, he waits on the means of knowledge, that he may come to know, not because he would know for curiosity, but that he may know in conscience, that he may be able to direct his own ways, and increase his own parts, that so, he may be a means to edify others, and advance God's glory: he that conscientiously desires his knowledge for the true scope and end of knowledge; which is to do himself and others good, he is the best qualified man for the attaining of knowledge; and he may most confidently expect God's blessing on it; for God will bestow, and multiply his talents on those, who will conscientiously employ them; as you have it in the Parable.  

Be diligent.  2 And again (for I must but touch things now) diligence is another main thing: there is no thing in the world that will be attained to without labour, Dii labour omnia vendunt, we must purchase all by labour, for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  where there is an excellency, there is a great difficulty; pearls are not so easily purchased; there must be a great deal of digging and delving to find gold and silver, and a great deal of refining of it after it is found: and so it is for knowledge; if a man will be willing to save his labour, he must not look to have the thing he longs for, and which we speak of: he must not think to lie gaping with his mouth open, snorting and sleeping, and think that knowledge will drop into his mouth, in such a negligent and lazy posture, it is an unreasonable thing to think it: we must do our endeavour, use our diligence if we will have it: To give but a touch of this in some things.  

Allow time for it.  1 Be diligent thus fare, to allow time for it: there is a time for every thing, and every thing must have a time; if we will allow no time for searching after knowledge of divine things (for of that we speak) never afford ourselves time, never but grudge at every scrap of time, and think all is lost that is spent that way, as he said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherefore is this lost, when she poured out her ointment on our Saviour's feet: if we thus think, it is no wonder if we do not attain to knowledge: we can bestow any time on the world, and on worldly things, and not grudge at it, but grumble at every hour and minute, and think all is lost, at least too long, that we bestow for getting knowledge; but these cannot stand together, for there must be time allowed to every thing; and if we will not be content to allow time, we must not, nay, cannot hope to attain any thing.  
2 Employ your parts: 
Employ your parts.  we must employ and use those parts that we have, and set them a work if we would attain this knowledge: if men will use their best gifts, and stretch them at the highest strain for other things, and never bend his gifts and use his wits in searching into divine things, searching in the Word of God, and waiting on the ordinances of God, it is no wonder if we miss of this divine knowledge: I say, if a man do not employ his parts, and put out his strength of wit and memory setting them a work for the gaining of, and attaining to knowledge, it can never be that ever he should have it. We must therefore employ our parts, that is another thing.  
3 We must be diligent not only in allowing time, and in using our parts this way: 
Improve the means.  but also in labouring to thrive by all the means and opportunities that we have: The fool hath a precious price in his hand, but knows not how to use it: if we let slip so many golden opportunities that we have, letting them to run like water besides the Mill, driving no trade of knowledge with them, making no use of them, for that purpose, we may soon lose all the benefit of those means we have: it is admirable to think, how under the dropping of the pipe a man should be dry, how that under the continual means of grace, a man may continue in deep ignorance: it is admirable I say to think that it should be so, but yet if a man do not allow time, nor employ his parts, nor make use of the means both public and private, that God hath bestowed on us, it will be so: I say, if a man make no use of these means that he hath publicly, which are now so rich, and so plentiful, that Mannah falls daily about our Tents as it were, that if a man would but vouchsafe to step out of his door, and carry his Omer in his hand, 
Public.  he may fill it every day: but if men will not vouchsafe the gathering of it, never attend on the posts of the doors of wisdom, never make use of the means of grace that God offereth, but will be as childish, and as foolish, as those that go to the Market, they go there for some business, but when they come there (like fools) they go see this gay thing, and the other gaudy thing, and so forget utterly their errand, and go home again without it: if men and women, I say, will do so, (as I fear too many do) come to God's House to see and to be seen, to see this gew-gaw, and the other gay thing, this woman's dress, and the other woman's fashion; to prattle with this party, and gape and look on the other, and so let all fall besides them, without minding what they hear, either to know or remember it: they may have excellent means, but yet they will never make any advantage of them. A man therefore that would thrive and increase in knowledge, must make precious account and use of the means; he must resolve thus much at least to lay up some thing out of every opportunity that he hath; to keep a stock of knowledge, and add little to little; he must labour to learn something this day; and something the next day, and so to treasure up something out of all opportunities at least.  
And not only this for the public; 
Private:  but a man must labour to do something in private; he must be content likewise to use some diligence in private. I do not speak now of a Scholastical, much less of a Monastical sequestering of a man's self, leaving all other employments, and so make the plough stand still in all other trades, to drive on this: I know there is a difference of persons, and employments, and conditions in the Church of God, and in the Commonwealth, and there is a use, and we have need of all these: but yet there is one general trade that every one should drive, viz. the trade for heaven, and so for matter of divine knowledge, to get skill and to furnish himself with it; it is a thing (I say) that generally belongs to all, be they of what trade, or profession they will: they must if ever they will look to come to happiness, if they be of God, and would enjoy God, and be indeed Christians, they must look after these things that tend and conduce this way, that is a general thing that belongs to all. And therefore I conceive this is one of the main impediments, why men who live under the means both public and private, and yet alas, die of poor estates, and leave but little that appeareth of any stock, or advantage that they have made under these means of knowledge; I say one of the main reasons is, not only because they do neglect to attend the public, or if they attend it, it is for some other end and purpose, not with a mind to grow and increase in the knowledge and grace of our Lord JESUS CHRIST, to increase and add to their stock of knowledge, but as the saying is, In parabola Ovis Capras quarunt: i. e. come for some other end: but it is not only the neglect of the public, I say, for suppose a man do attend on it, and bend his ears to go along diligently to hear and understand the thing that a man hears, and so to advantage himself in knowledge, labouring also to revit and fasten in his memory those things he hears and understands, that they slip not out, locking up all those doors that might let it out, as his eyes from gazing up and down, and his ears from listening to other matters, and so stopping as it were, all the chinks, that his memory may hold and keep it fast: yet I say for all this, (I would have you mark it) if men will do nothing at all in private, being gone out of the House of God in public, never meditate on that which he hath heard; never chew the cud as it were; never roll that sweet bit he had in his mouth, never chafe it by private meditation, so as to make a full impression on his understanding, and so more strongly locking it up in his memory: if a man, I say, will take no pains in private, it is impossible that he who comes out of business up to the ears (as we say) thick and threefold, and as soon as ever he goeth out, plungeth himself up head and ears in the same business again, and will give no rest for to ruminate on, and digest what he hath heard, it is I say, impossible he should add any thing to his knowledge: a man must therefore be so diligent for to attain knowledge, as to add some private means to the public, and not be like a child always, to eat no more than is put into his mouth with a spoon, from the mouths and hands of them whose lips should preserve knowledge; but himself must feed at home, and spend some time, employ his parts in some sort, according to his condition and vocation, (so much as he can well bestow) to increase his knowledge: for otherwise if men do not add some private diligence, it is impossible that a mere hour spent here should do him much good, (if any at all) especially when he comes full into the Church, and slips out presently falling on his old thoughts, and so go on in them, never remembering, nor understanding any thing: so that all that was spoken to him in the Church is like prints made in water, as you know, a man may draw a thousand prints in the water, but as soon as over the finger is off, all is out: So we may draw prints on men here in public, but as soon as ever they are gone (unless they add private meditation) there is no more footsteps, or signs of it, then is of prints on the water; and so in this respect, there is no impression made at all, and therefore no advantage of knowledge.  
There is another thing also besides this: as they that would have knowledge, must have conscience to desire it for the true end, which is to do themselves good, and steer their own course aright; as also to advance God's glory, labouring by their knowledge to do good to others, and so are in a good capacity of knowledge: And add to this, they must have diligence; which is another good capacity for the attaining of knowledge, for the hand of the diligent maketh rich, and even in this kind of riches too.  
3 So in the next place, there is another thing which is of extraordinary importance, and a very large Sphere and compass, yea, so large that I do not dare to enter into it, and that is prudence: 
Prudence▪  It may seem a strange thing (but yet you know it is ordinary in all other things) some men will go as fare with a little, as some others with ten times as much; and all is by reason of prudent managing: a man may perhaps bestow more time, and use more diligence for getting knowledge then another, and yet never attain as much as he, in respect of his natural parts: but suppose an equality, not only in the qualification of parts, but also in the parts of nature (for some men by reason of their natural abilities may attain more knowledge in an hour, than others in a week, by reason of their dulness of mind, and weakness of memory) but set them I say at equal; and you shall see that a man that hath prudence, prudently to order that little time which he spends to attain to knowledge, with a wise carriage and good discretion, to make choice of those ways and that means, by which he may most thrive and advantage himself in knowledge, this prudent ordering of his time and pains, may be, and is as much, and of as great importance as a great deal of business; a man may be as busy as others, and yet gain nothing, by reason that he wants prudence: Remember this therefore, if we would attain to knowledge, we must labour for prudence, prudently to make choice of what we hear, and what we read, to make choice of those that will most increase and direct our knowledge: and not to squander away and spend our time in searching after those things, which when we have sound, we shall make no great advantage by them, though we have even sucked and squezed out all the good which was in them: I say, therefore we should make choice of those things that do conduce most, and are more near of kind, and most close to our end and scope, and will most really advance us, to the advantaging in, and gaining of, and attaining to divine knowledge; which is the thing I intent and which you must aim at, as being the first step to your happiness.  
There be so many particulars that would come in here, that I shall not enter into any of them.  
And therefore in a word, those qualifications before being supposed, viz. that a man be thus prepared with humility and ingenuity of spirit: and will put himself on it, with a conscience to aim at God's glory and his own spiritual good, the true end of knowledge: and not to abuse his knowledge, to get skill, like a mad man, to cut his own throat, or like a curious man to hurl and tumble every thing he comes by, to quarrel and jangle in disputes and reasonings, maintaining contradictions; but to do himself and other good, if a man be thus conscientious in regard of his end in seeking after knowledge, and to this add diligence and prudence in using of the means to attain knowledge: these are the main things to fit us and enable us for the having and gaining of knowledge; and that shall suffice for that second thing that I now aim at in the general.  
3 Let me add but a word concerning the third thing in this first particular; and that is, 
Wherefore consider  to propound some few considerations (and merely to mention them) which may a little whet us on to the prosecution of this course, for the gaining of, and attaining to this divine knowledge, in the way of happiness.  
I shall only propound two things in general, which I draw 

1 From the consideration of the thing itself.  
2 From the consideration of the times.    
The thing itself, knowledge; 
The thing itself, which is  though there were no other argument, yet there is much in this, to set us on the prosecution of it: for it is,  
1 A special ornament, and a very rich jewel; 
A special ornament.  fare better than Rubies: Some that have a jewel and are in rich robes, think they have enough, and are ready to despise those that are in their rags, and have not a jewel (as they have) in their bosom, but this is a childish thing: However knowledge is such a jewel, and knowledge of those things, of divine things, as (however it be esteemed of by carnal men) it is a real advancement of our natures, it is to excel in that which is most excellent, it is to make us excel in that, by which a man excels all other creatures; for what is the difference between man and other creatures, but only that (although there be many other creatures stronger and swiftner than man, yet) man is a knowing creature, an intellectual creature; and this is an excellency, even a special one, that in an especial manner advanceth man above all other creatures; nay this divine knowledge advanceth men above men, one man above another: a little of God, a little glimpse of him, nay every (though the least) touch and relish of the knowledge of God is more precious than all the secret and hidden arts in the world: it excels all the wisdom in the world, and is of more near concernment: it is a special ornament.  

Initial lineament.  2 And it is an effectual lineament of all grace and goodness, the very door by which all enters into us; the very groundwork that must be laid before we be capable of any goodness, there can be no grace or goodness wrought in us, no nor acceptance of us by God, without this: no service we do can please him, except it be a reasonable service, tendered out of knowledge, and according to knowledge; knowledge is an introduction into the state of grace and all goodness: the very first conveyance of all the good and excellency we can have. In the creation of the world the very first thing that was created was light, God said, let there be light: and in our regeneration, which is as a new creation, the first thing is illumination; for Christ is set up to be a light to the Gentiles: The Philosophers observe that lumen is vehiculum influentiae; the influence of the light begets things, as it begets the flower in the face of the field; and the pearl in the bosom of the earth, it is all by the influence of the heaven, and all those influences are conveyed by light: and so all those precious ornaments of grace which adorn a man: the foundation of all renovation comes from illumination, from knowledge.  
3 It is the perpetual regiment of our life; 
Perpetual Regiment.  that also depends on our knowledge; and the more u nderstanding, and the more knowledge we have; the more we are advanced in that kind, and the more we are furnished with it, the fit we are to carry ourselves in every station; it is a very necessary thing for the regiment of our life.  
2 It is an effectual instrument to beget all other things in us: we are reasonable men, 
Effectual Instrument.  and the best faculty we have, is understanding and knowledge; for, as the saying is, mens cujusque is his quisque: and the knowledge of divine things is the most effectual way to work in us the love of divine things, and obedience to divine things, etc. Knowledge is the mother by which all these are begotten and borne; they all are derived from knowledge; God makes use of knowledge to work all these in us.  
2 If we do consider in the second place the times, if there were no other argument, 
Times,  there is abundance enough from the times; these are times of wisdom, and times of knowledge; 
Of the Gospel  and it will be a shame, nay a very fearful thing to be so fare from all excellencies in religion, that a man is not come in the way, hath not yet the beginning of Religion, hath not attained to a good measure of knowledge: It is a monstrous thing to see such starvelings and such dwarves in God's family, that God himself doth feed with his own hand, that his plants should not grow, it is strange: God himself continually, day after day, week after week, Sabbath after Sabbath, time after time, doth vouchsafe us the light and means of knowledge, and hold it out continually to us, it is a woeful and doleful thing, that we should not in all this time attain to knowledge.  
1 We were borne, and live now under the times of the Gospel, which is infinitely advanced for matter of light and knowledge beyond the times of the Law: All was in dark sentences then, in riddles as it were, all was veiled then, Moses was veiled then; and there was but a little to be known clearly then in matters of religion; then was that saying true, & latet, & lucet, there was a little light, but it was hidden, and it had many cover that kept men from the clear sight of the mystery of grace: But now God hath clearly revealed his face in the Gospel, and these are the times, these (I say) are times of the Gospel.  
2 Nay more particularly, these are times of the Reformation, 
Of Reformation.  of the reforming and renewing of knowledge, which doth infinitely surpass those times that were under the Gospel too, but in superstition; when the smoke of the bottomless pit, instead of light to guide men's eyes, offended men's eyes, put out their eyes, as it were; we have the happiness to live in Goshen, where it is light, whereas it was all darkness over the land in the times of that Egyptian darkness: And therefore let every man think what an account and reckoning he will have for living in those times, wherein he hath so much means, and so many opportunities, and to be found to be so bad an husband, as to have laid up no stock of knowledge; that comes not only short in other excellencies, but in this which is an infinite shame, and will be an infinite bitterness in the end: and which would, at least should make a man's heart to ache, nay bleed, to think that any in these times should sit in darkness, and be without knowledge: which notwithstanding I fear not only many poor souls that are as yet without, want, but even many that are full of knowledge otherwise, not giving their minds to this kind of knowledge, having an undervaluing esteem of it, and no affections to it: And I doubt that many that are otherwise in gay garbs, and great places, and it may be of excellent parts, and excellent endowments, yet are to seek and come short of this knowledge; and it is a very sad thing to think of it: And therefore let us consider what hath been said, and set ourselves to advance and increase our knowledge, according to the means and opportunities which we have.   

The Ninth Sermon. 
SER. IX.   PSALM 4.6. 
There be many that say, who will show us any good? LORD, lift thou up the light of thy countenance upon us.  
WE are still on the point of happiness; and we are on the last part of that point, and are come to the last thing in it: the point (that you may not forget it) was this; That sound knowledge and belief, joined with sovereign fear and love; and both these crowned with sincere repentance and obedience, according to the line and light of the true religion is the only way to true happiness: having dispatched the explication, and the confirmation, we came to the Application, and in it to the point of Exhortation: wherein we propounded two things  
1 In particular.  
1 To exhort every one to labour after every one of these in particular, to get, 

1 Sound knowledge:  
2 Sovereign affections:  
3 Sincere obedience.    
2 In general, to speak something in the general of seeking them all, and of the true Religion.  
We began with the first of these the last time; And I endeavoured then to persuade every one to labour for knowledge.  

Get fear and love.  2 And therefore in the second place, I shall exhort every one to labour to get those sovereign affections, of fear and love of God: which is the second step towards our happiness, to bring us to the possession of it.  
Sound knowledge must have sovereign fear and love joined with it, or else it will be of little worth, nay it will not be available: I shall proceed in this as in the former (although more briefly, because I desire and resolve to end.)  
To proceed therefore in the same steps.  
1 I shall circumscribe what affections, what fear and love we must get.  
2 And then I shall direct those that are willing, how they may bring and implant such affections in their hearts.  
3 And lastly show, why we must do so; laying down some motives which may induce us to a serious care of this.  
To begin with the first of these, viz. What affections of fear and love we must labour for. 
What for the   
Briefly they must be such affections as in regard  
Object. 1 Of the Object, must be placed on God; above all get such affections, that is that, at which I aim now, to put every Christian on, 
Placed on God.  to endeavour to plant in the garden of their heart, such affections as have God for their object, viz. the fear and love of God.  
2 For the act (to express that) they will not do well except they be tempered and mixed together: the most beautiful colour, 

Act.  
Tempered together.   the goodness and sweetness of the soul, ariseth from a mixture of fear and love: as if a man would temper the purest white and fairest red, it makes the perfect ruddy colour; such as that is for which the Spouse giveth her beloved the commendation, he was candidus & rubicundus: The mixture of that makes the beauty of the face in the body: and the mixture of these make the beauty of the affections in the soul: fear mixed with love, for it must not go alone: Fear though it be apt to make us careful and cautious; careful how to please God, and cautious, fearful to offend him; yet if it be alone, it will be ready to precipitate us into despair, or forlorn hope. It must be tempered therefore with love, that we look not only upon the greatness; but on the goodness and sweetness of God: that as we are affected with the prospect of the one, viz. his greatness; with an affection of holy fear and awe and reverence of him: so that, that may not drive us too fa●re to subject us and overthrow us by despair, we must keep it up with a mixture of love, looking upon his sweetness and goodness. And so love likewise, that must be tempered and mingled with fear: love alone perhaps may grow wanton, if we think on nothing but love, fix our eyes on nothing but goodness and sweetness in God, we shall be ready to build our sins on his back, in a presumption of his goodness: and as the laying is; there be as many, if not more ships and vessels that miscarry on the soft sands as on the hard rocks; and there be as many that do miscarry on the soft sands of presumption, as on the hard rocks of desperation; building on the goodness of God inordinately, and upon his mercy, ever saying, misericordia ejus super omnia opera, misericordia, etc. and so presume to do any thing: presuming that God will in mercy save them; I say, love alone would be too wanton; except it be poized and balanced with a holy fear and awe and reverence of God: As a ship that is well furnished with tackle and sails, that may give the motion and advance the swiftness of it; but if the ship hath not ballast in it, nor weight to make it go steady, it is up and down tossed always, and the more sails, the more danger, and hazard: so it is in this case: That our ship may go safe and steady, we must not only have the sails of love to make it go swift; but the ballast of fear to make it go steady; we must not only have love, but fear, lest otherwise we walk but wantonly▪ skipping and dancing by fits and by spurts, in good ways, and not keep any constant tenor in a holy pace.  
3 And lastly, for the manner, that is another thing, which I must confess I have ever in all things commended and praised as one of the most vital and main things of religion, and I never yet met with any just reason to contradict my apprehension of it, or to think otherwise but well of my opinion; I say, it is the manner; we must look to the manner and degree 
Degree ,. of these affections: and in one word they must be sovereign: a sovereign fear of God and a sovereign 
Sovereign.  love of God, above all things: assuredly when all is done, I conceive the word is clear for it, that a man doth but vainly pretend to godliness, and pretend to God, who though he hath some kind of fear of him, and some kind of love of him; yet comes short of this degree of sovereignty. God is the sovereign Lord of all, and therefore will have the sovereignty of our affections; he will not endure any parting, he must have all, the highest and the most sovereign fear and love, he will not suffer any to part with him, but we must fear him above all, and we must love him above all: The Scripture runs full for it, and I conceive this is the main cognisance whether the will be regenerated or no; this will  whether grace hath attained the preeminency in the soul, whether it be set up in the throne, surely if it be, it would quickly turn all out of doors that is not competent with God that is not fit: and therefore remember this, as the main, that we should aim at to bring our affections to; not to rest or satisfy ourselves with any degree, or with any kind of fear, or love, or any measure of them; but wind them up to that degree of sovereignty; love God above all, and fear him above all: Let nothing be so terrible nor so formidable as to make us to forsake God, nor nothing so lovely or so desirous, that it should tempt or allure us to part with God; if any thing do make a man do so, that is his God; and that is that which he prefers above all, that is to him really and formally a very God, and God is no God to him: if he can set his foot (to speak it with reverence) upon God, to climb up to some other thing, and make religion his stirrup for that purpose, it cannot be right. And therefore rest not in any thing till you come to that degree of sovereignty, to love God and fear God above all.  

How.  2 How shall we bring our hearts to this; how shall we implant, and engraft these affections of sovereign fear and love in our souls? There is some art in getting these in this kind.  
Briefly to show it in a few words; there be some things I shall say in general, and then add some things in particular, and but in a word.  

In General by taking heed.  1 In general we must take heed of some things; and take care of some things; or,  
There is a Negative act, and a positive act of care that must be used, for the implanting, and engrafting of these affections in the soul.  

Heed to chase away other.  1 We must take heed to chase away, at least to moderate and bring under, and subjugate all other affections; to keep them under, to keep them low, 
Fear and love.  that the water do not go beside the Mill; that we do not spend those precious affections, and pour them out like sweet water on some filthy and stinking ditch; bestow not your fear upon any thing that is not to be feared; nor bestow your love on any unworthy thing, that hath neither beauty nor goodness, nor worth, nor any thing to deserve love: We must call in all our stock, and drive an other trade; and suppress and keep all these under as much as may be; that all may run in this channel; If the stream be divided, it is weakened, and it will not be navigable when it is cut into many rivers; and so if we divide the stream of our affections; if we suffer one current of fear to run this way, and another the other way; and a current of love to break out this way, and the other way, and make many little channels that will not be useful; neither shall we be able to maintain the main Current. We must therefore take off our affections from other things; wean our affections from the world; from the pleasures, from the honours, from the riches of it; for every one of these like unfruitful boughs, under boughs, flourish at the root of the tree and grow up to the prejudice of the main tree; for as much as they draw the sap and nourishment away from that, and starve the tree itself; like Ivy about the Oak, the Ivy groweth about it, but the Oak fares the worse: as one said of the Child at nurse; the Nurse fares the worse for the child's sake, the Nurse pineth and wasteth when she nourisheth, and cherisheth her child; the child draws her so much down, that it leaves her but lean: and so in this case, if we let our affection lose, let them out upon any thing besides God, in an inordinate way, it doth exceedingly abate and weaken our affections towards God: They who would preserve the fire which is on the hearth, can hardly do it, if the Sun beams do shine upon the hearth; for they will extinguish and put it out: so it is in this case, our hearts will grow exceeding cold towards God, and all the fire of holy affections will moulder away, if these worldly things seem glorious in our eyes, and seem beautiful, they will steal away our love, and steal away our affections, and draw away our hearts from God: That is the thing that should be taken heed of; it is a thing that Christians should always be careful of; that the fear of other things, do not eat out the fear of God; nor the love of other things, do not make a damp, and quench the love of God, and choke the growth of it: we must take heed of that.  

Care to chase in these.  2 But then as we should take heed to chase away other things that would be prejudicial to these holy affections; So we should take care to chafe in these holy affections; to keep them always warm, to nourish, and to cherish them: If you would keep in your fire, you must supply it with fire; what ever few ill will serve to keep in this fire of heavenly love, and heavenly fear, in the full heat, and full brightness, you must be chary how you withdraw that fire, and careful rather to feed that fire: And so much the more tender care should be had of this; because you must know that it is with those holy affections as it is with noble and generous plants, which are in our country, but exotique; and brought hither from another soil, out of other countries: the country is not so kindly for them, being but a stepmother to them, and a little unkindness of the air will soon nip the blossoms, if we have not so much the more care of them; in watering of them, and cherishing of them: Now all grace, and all holy affections are but exotique plants, they came from heaven, and they descended from thence, and they are fare more by a great deal rigorous, and odoriferous in heaven, because they are there in their proper native soil, in the blessed Saints, and the blessed Angels, they are near God; near to the fountain of life and heat, and there is more vigour and sweetness in them: But alas we are fare a fonte caloris, and this world is but an unkind mother to these plants, a step mother to them, though a mother to other affections; and therefore they will easily die, if there be not an especial care taken of them, to rub, and chafe these, to keep perpetual life in them, by so much the more diligence, and by the use of all means, that may preserve and perpetuate it. So much in general.  
2 Now more particularly, 
Particularly.  I shall present a few rules of direction, especially to the last of these generals, how we may keep holy affections in warmth; but very briefly.  

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

Vigilant Caution.  2 Let there be vigilant caution, over out hearts, to observe both our full and our wane: when our hearts are full and high in holy affection, observe cautiously what useth to raise them so, what experience, what arguments prevail most to advance and mount the soul like Eliah his fiery Chariot, sparkling with holy affection, and mounting us to heaven (as sometime a man is as it were in heaven, when he is elevated in these divine affections) observe very narrowly, and mark very carefully what are our vehicula our fiery Chariots that carry us up to heaven; and make use of them, apply them, ponder on them: And again observe our wane and declining; for a Christian hath not only his spring tide when affections overflow, and carry him sweetly; But he hath also his low tide, the motions of the spirit of God are not ordinary, rara hora, brevis mora, as Bernard said, rare and dainty are the tastes of God's spirit; and many times a Christian is at low water, at ebb in his affections: observe now and mark and see how comes this declining: what aileth my poor soul to whither, and my affections to droop, and hang down the head? observe whether it be not my neglect of the Ordinances? my neglect of duty? and whether it be not some sin that lieth upon me, that God doth estrange himself, and hid himself thus, that the pipes that should bring in water are cut off by the Key (I mean the conveyances of Grace) observe I say what causeth this wane, what it is that hinders, and watch against that: pry often into thy heart, meditate on thy ways; and keep a vigilant eye, be very suspicious, watch continually to make full discovery unto thy soul, what doth advance, or what doth hinder you in the way of these holy affections; and take heed of the one, and take care of the other: that is the second thing.  
2 Use frequent excitation and stirring up of your affection; If a man be in a swoone; 
Frequent excitation.  rub and chafe him till you fetch life again: and so it had need be with us, we had need often to rubbe our affections; for as I have often expressed it, our hearts are ponderous, multum trahit de terra, de carne multum: it weighs downwards; as the weight of a Clock moves downward continually, and if it be once to the ground, the Clock is silent; they must pull it up again, every twelve hours, or such a certain compass, they must ever and anon be wound up: And so in this case, besides man's ordinary course what he doth in a diurnal way; he must have his annual courses, and his monthly courses, and his weekly courses of winding up his holy affections: if the fire be out, kindle it again from heaven, go to God, and reinforce yourselves to prayer and other holy duties; There must be a frequent excitation and stirring up of ourselves: when once we do feel ourselves begin to die, go and make your complaints to heaven, my heart o God hath forsaken me, is gone away from me, I cannot have the command of it, Lord restore it again: go thus to God to fetch it bacl: this holy fire if it be out, it is like the fire on the Altar, it was unlawful to have it kindled but only by the means of heaven, it must be the fire of heaven, not any other fire: So we must be often renewing of our holy affections; we must use often excitation to keep our affections in reparation.  

Pregnant meditation of  Lastly, use pregnant meditation on those things that may conduce and are effectual for the producing and preserving of these holy affections: that we must take up, inure ourselves, to a constant and lively meditation of those things, the consideration of which may wind the soul up again if it be down; may fetch life in it again. As for example, ever and anon meditate on  
1 The vanity of the world: If the heart be out; 
Vanity of the world.  it is because it is drawn away with some worldly thing which hath stolen it away; and therefore it languisheth towards God, and heavenly things; if any worldly thing comes within our eyes sight, (such is our nature that) it hales and steals away our heart, makes us in love with it, makes us esteem highly of it; makes a man grow sick for it: and then farewell all holy affections; they are turned out of door; and this new guest must take up all the room: it is a thousand to one, but we find it so on such an occasion. And therefore to prevent this, the heart should ever and anon meditate on the vanity of the world, vanity of vanities, all is vanity: and what a mad thing is it for me to misplace my affections upon such poor things as these are: be full therefore with all those thoughts and meditations that present the vanity of the world, that it may take off that apparent and painted beauty that bewitcheth you, and stealeth away your hearts, so that you cannot bestow them on God: often meditate of the vanity of the world, that is the first.  
2 And secondly, 
Excellency of God.  often meditate upon the excellency of God: If a man would see the vanity of the world, and then turn his eyes and behold the bright beauty of God, and all those transcendent excellencies of goodness that is in God, which are such that a man's soul is (at least may be) overwhelmed in the consideration of them: I say if a man did but fix his eyes upon it, would not he think himself a stark mad man, to be ever so foolish, as to dote upon these worldly things; on those inferior things: when there is such a conjugal, and soul ravishing beauty in God, to delight itself in meditation upon the excellency of God, inflaming the soul with that, that will set an edge, when our affections are dull; and sharpen them again: Whet your souls therefore, and your affections upon that meditation.  

Nobility of man.  3 Meditate often, ever and anon, upon the frailty, and yet illustrious nobility of man's nature: Consider and ponder, thou hast a poor mortal body, a rotten carcase that must drop ere long into the grave, and stink there (be it what it will) and be devoured by worms: But yet thou hast as a Guest in that same homely cottage, a divine Guest, an immortal soul: Now then reflect on that thing firmly with this consideration, shall I neglect my precious soul, and bestow my short time that I have to live, that I have to work out Eternity (for upon this little point of time hangs the Crown of Eternity, all depends on it) shall I now I say, that have such a noble soul befool myself so; as to neglect and refuse the offer of God's excellency; and not to be enamoured with his beauty, and in the mean time go a doting on the vanities of the world, is this a thing suitable to me? this would wonderfully raise a man, if men did but remember that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, did but understand both his frailty, and his nobility, it would make him infinitely to scorn any other thing, and raise him only in his affections towards God.  
3 Let me add but a word now concerning the third thing, and that very briefly. 
Wherefore these  Wherefore must we get these, or what may be the motives to move us to labour for the gaining of these heavenly affections of fear and love placed on God in a sovereign manner?  
I will propound some, but according to the proportion of the point that I have now in hand, and confine myself to that narrow compass: and so  
There be five main considerations that may induce every one to make it a principal part of his care, to get about him those holy affections, and get them in a high and sovereign manner.  
1 Because they are the best fruit of all our knowledge: 
Best fruit of knowledge.  Alas our knowledge is merely and altogether but barren that doth not beget affections: To have a golden head, and feet of clay was that portentous Image showed to Nebuchadnezar; to have a golden head, and earthen affections; knowledge of divine things, and yet love of humane; love of the world; the whole fruit of knowledge, and the whole scope of it is lost: God doth convey knowledge to us with this purpose, to beget holy affections: it doth therefore frustrate God in the main scope of all our knowledge: let that be the first consideration, it is the best fruit of our knowledge; the best product of knowledge is when the light of the understanding warms our affections, and raiseth them to God in some manner.  
2 It is the next root of all obedience: If knowledge be precious unto us, than should heavenly affections; 
Next root of obedience.  for the pearl and price of our knowledge is when it elevates and works in us holy affections: And if obedience be desirable, if obedience be worth the while; then holy affections which are the very next root of our obedience, must be desirous and worth the while; for from it, it issues and flows, and receives it life and strength: It is just with the soul as it is with the body; the nerves and muscles are the instruments of motion: that I pull in or put out my hand or foot, or open or close my eyes, it is by a secret and inward power of the muscles, nerves and sinews; by which I rule these, and order these parts as occasion is: and so it is in the soul, all outward motions in obedience, it will be but a mere poppet-play, except it be from an inward motion, a popet is a dead thing except some man move it, the wind may move it, it is but merely carried in men's hands, and not by any natural motion or life: But then only is our obedience right and lively, when it hath an inward motion, a motion of love, or fear, when it riseth from a root of holy affections: when a man loves God, and fears God, then is he fit to serve and obey God: timor addidit alas, and so amor: fear giveth wings, and love is the most compelling thing, for the love of Christ constraineth us to make us industrious to serve God; the act of love or fear is great: affections are the best root, to thrust plenty of sap forth, to make all our actions green, and fresh, and flourishing.  
3 As affections are the best fruit of knowledge, if we value knowledge; and as they are the next root of obedience, if we prise obedience; 
Only grace of either, without which Knowledge is not saving.  so they are the only grace of both: neither of them hath any grace on it, or any gloss, or beauty in it, without heavenly affections; Knowledge, (let it be never so great, never so profound, never so universal, never so clear, yea in divine things, yet) it is not saving, till it be mingled with holy affections, till it have begotten and brought forth them: All our knowledge without affections, is not saving; but a man may go like a Bull with Coronet and garland when he goes to the slaughter; a man may go to hell and perish everlastingly with all these ornaments of knowledge in his head: knowledge is not saving, except we have this ornament in our hearts of spiritual and holy affections: And therefore as the Father said in a pathetical bemoaning of those that were learned men; men of great parts, but cold affections: Surgunt indocti, & coelum rapiunt; & nos cum doctrinis nostris sine cord, ecce ubi volutamur in carne & sanguine: that is, the unlearned arise and snatch heaven, and shall we perish with all our learning? they outgo the learned in this, they that have heavenly affections. Though they have such a great excellency of knowledge, as it was sometime said of one that came to contend at the olympike games, in the game of running: he was a tall man, and had a mighty long arm and hand, certain said one jestingly if the garland were to be worn with reaching, he that could reach himself farthest; this man would carry it: but it was not he that could reach farthest, but he that could run fastest, that bore away the garland. And it is not those that have the deep reach in religion, but those that have the best speed in religion, the sweetest affection in religion: It is heavenly affection that puts the grace on our knowledge, yea and puts a life into it, which otherwise would be but a dead knowledge.  

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


SER. X.  The Tenth Sermon.  PSALM 4.6. 
There be many that say, who will show us any good? LORD, lift thou up the light of thy countenance upon us.  
WE are yet upon the point of happiness. but upon the last observation in it; and at this time we shall finish it: The point (that you may not forget it) for it is the main, was this; That sound knowledge and belief, joined with sovereign fear, and love; and both these crowned with sincere repentance and obedience, ordered by the light and line of the true religion, is the only way to true happiness: we have dispatched both the explication, confirmation, and the best part of the application; for we are on the last branch of it: viz. the matter of exhortation: which was, and is, to exhort every man to the prosecution, of every of those particulars in the point, which are the several steps in the way to happiness: we handled it succinctly in these branches.  
First, to exhort every-one to labour for sound knowledge and belief.  
Secondly, to put every one, upon the prosecution of these sovereign affections, of fear and love.  
The last branch, which I intent now to dispatch, is, that those that have both these, and have made a good groundwork and foundation of knowledge and belief, and are not altogether defective in sweet and holy affections towards God; would be careful to crown both these with sincere repentance, and obedience.  
That is the thing I shall now treat of: 
Get repentance, Obedience.  in the prosecution of which I shall take the same order that I did in the former: which 〈◊〉 to propound it in these three particulars.  
1 First (I shall take up what I intimated in the explication: because it will be needful here for the pressing of the point) what kind of obedience and repentance we should aim at, and having briefly circumscribed that,  
2 I shall show what course we should steer in, and what way we should take, for acquiring and improving of our repentance and obedience, that we may attain unto it, and really exhibit it.  
2 And lastly, bring some few considerations, wherefore, that should put us on, and provoke us to this duty and care.  
First, what kind of obedience and repentance we should aim at: 
What for the   
In regard of 

1 The Act:  
2 The Manner of obedience and repentance.    
I shall comprehend them both, though I shall prosecute rather the point of obedience, as being the main in this place: But the main of both is the manner, 
Manner.  that we may understand what manner of obedience we should aim at; It must be sincere.  
I shall express all very briefly in these two words: which though they may seem too repugnant the one to the other, yet you shall find otherwise: 
Sincere.  Sincere obedience I circumscribe in that which is 

1 Formal,  
2 Cordial obedience.    

Formal obedience.  1 Formal obedience: I mean not that which barely hath a show▪ and shadow of obedience; but that which is obedience in propriety, and formality of obedience; that hath the very formality, and proper nature of obedience: For it is not merely the opus operatum, the work done that makes a thing obedience; A man may come, and work in my field, and do that same work which I do hire another to do; he may come I say, and do the work, but he doth it not upon my command, neither is it therefore obedience unto me; neither is it done in reference unto me, but he doth it for some other end of his own, and it is his own business, and in this case a man is not bound to give him wages, for he never covenanted with him for it: And so it is in this case; there may be many duties done in the species and kinds of them, or acts of obedience; but if it be not done with respect to God, and conscience of his Commandment; it is not formally obedience: For you may remember that I noted in the application three Intrinsecall Characters, 
Intrinsically, in the true  which did describe the quality, and the property of obedience:  
1 The first was; that we must take heed, that our obedience arise from the right rise and root; 
Rise.  that it have the right root from whence it springs and flows; for that is all in all to make it proper obedience: as now when it springs from those things that I mentioned in the other branch of the point; that is, from a grounded knowledge of the will of God, and faith; 
From knowledge, faith.  that it is Gods will I should carry myself so: and when it springs from a a holy fear and love of God, 
Fear, love.  that I live conscientiously and respectively, to approve myself to him in the discharge of my duty: this is the first thing necessary in the formality of obedience: it is not otherwise formally of the nature of obedience, nor cannot expect that acceptation and reward from God, which he will bestow on obedience.  
2 And besides the right root, there must be right rule, 
Rule.  by which our obedience must be squared: It is an ordinary observation, that a man cannot draw (even in natural things) a long straight line perfectly straight, except he draw it by some rule: it is not the steadiest hand that can do it exactly, but there will be some nooks, and therefore men use to take a rule to draw a line by: I am sure it must be so in spiritual obedience: a man must have an eye to the Word of God, to make that his Card and Compass to sail by, to make that his rule and warrant of his actions; or else though he hit (as it were) hab nab at some circumstances, yet it is not formal obedience, because it is not regulated according to God's Rule: Now though a man may hand over head (as they say) make some hasty and tumultuous do, patch up a great deal of mud together to make a wall, not caring for a square to make it perpendicular, yet if a man would build a Temple, or stately Palace, he must do it perpendicular, it must be straightly built according to an exact line and measure, or else one part will overtop an other, and all tumble down: It is so in this case, every thing that is not squared, and regulated, and ruled by the rule of God's Word; what ever materiality it may have, it hath little or no formality of obedience: God's Word must be the pattern; and those examples that are propounded to us, and so fare as they are propounded to us for examples: In a word, all must be regulated by the Word of God; that must be the rule of our actions, if we will perform right obedience.  
3 Lastly, Obedience that is formally right, must have the right race, 
Race.  scope, end: as I do it out of conscience to God, and regulate it, not according to my own foolish fancy, but his Word; so I must level all to his glory: not that I exclude my own salvation and good, for they are subordinate, and may work well together; but the more that is swallowed up, emptying one's self, and wholly nullifying a man's self, not looking to himself, but devoting himself to God's glory, the more noble, and more excellent the work is.  
And this is that I mean by formal obedience: I shall express but a word concerning the other branch: It must be cordial, or hearty, 
Cordial.  and sincere obedience, as I expressed it in the general.  
Now (as I noted formerly, and therefore shall but mention it now) there be two extrinsecall cognisances, 
Cognisances.  by which a man may guess of a man's sincerity, and cordialness, which we must aim at: they are, 

1. Universality.  
2. Perpetuity of obedience.    
I. We must labour and take care to exhibit not a lame, but a complete obedience, universally: 
Universal.  Now there may be mentioned a threefold Universality necessary in this case.  
I. Universal, 
Extending to the whole law.  extending to the compass of the whole law: A man must not be narrow handed; he must not be Funambulus virtutum, as Tertullian speaks, going in a narrow tract of obedience: not thinking because he hath one virtue, he hath done a great exploit, and attained the favour of God by it (and it may be think that may be an excuse to bear him out in a great many other failings) but he must have respect to all God's commandments: his walk and compass of duty must be as large as the compass of both the tables, in duty towards God, and man.  
2 Universal in an other respect too: viz. to the whole compass of the law a little more intimate: 
In negative and affirmative Precepts.  I mean both in negative and affirmative obedience; abstaining from every evil the law forbids; keeping a man's self pure and undefiled from the guilt of any of those things that cross that holy law; and endeavouring earnestly in every good: not satisfying a man's self that he is negatively good; that is, he is not thus or thus, or as such are; but a man must be affirmatively perfect too; he must extend to all that God requires: we must not only commit, or practise that which God commands us to do; but omit also that which he hath forbidden us to commit: and perform our obedience in both kinds.  

3 To the whole man.  3 Lastly, the Law of God reacheth to the whole man, and therefore I extend it so fare: If we would have our obedience bear the Character of sincerity, 
In thought.  than it must reach the thoughts, and bents of the inward man; and the very inward bend of the heart and affections; it knits all together: It reacheth the words, 
Word.  and layeth a law on the tongue and speeches, neither of these must violate God's Law: and as by a steady rule it reacheth to actions too, wherein the principality is, and the greatest manifesttaion: and he that would exhibit his obedience so as may be accepted, and accounted of as sincere, must approve himself in this universality; approve himself in his thoughts words and deeds: 
Deed.  yea I say, in his very deeds and actions, and thoughts: not only taking care of the outside to make that clean; but to purge himself inwardly; and rather to be rich in good works; to have the greatest part of his ware in the inner part of his shop, and not all in the fore side, on the board or stall; not in a bravado, in some outward expression of words; but in ou● very thoughts we must be conformable to the Law of God, and in the very beat of our heart and affections: that is the third thing, and sincerity demonstr●tes itself in the universality of it, whereas hypocrisy comes exceeding short.  
2 It must approve itself too in perpetuity: 
2 Perpetual.  Sincerity shows itself by a constant course of obedience towards God and man: Not to hamper a little at some pieces of obedience; to have some times, some good intentions; some good thoughts; some good speeches; to go to the Church now and then; and as soon as ever a man is out again, to turn to his vomit of swearing, and drunkenness, and filthiness, and all kind of excess. 'tis not sincerity to be seemingly conscientious and devout, to lift up the eyes in the Church; but to cheat and cousin in the shop: 'tis not to make a labyrinth, to be out and in, backward, and forward; but there must be a perpetual, and a constant course: For if grace be truly rooted in the heart, it will be a perpetual spring: not like a pool, or some current, which after some rain it may be runs very fast; not upon some fits to run a great deal; but if it be from a sincere root and principle, it will show the sincerity of it in its perpetuity: And though it be not able to keep that pace that it desires, yet it will not start out of the way, but be constant in it: Tardus viator, etc. the slow and soft paced traveller, is better than a nimble hunter; though the one runs far in a day, and nimble; yet the other comes to his journeys end: and this is one of the main Characters, of sincerity, that there is a perpetuity: And therefore the Scripture and Divines have made this distinction of grace: There is grace that is true; and grace that is temporary: A temporary grace for the outward act, a wicked man may have, an hypocrite may reach it; but time will discover it, Truth is the daughter of time: It will be manifest in time: A man must keep a constant course and tenor of obedience in his life, and that is a Character of sincerity; These I say are but extrinsecall ones; yet we cannot have a fairer and more legible one then these, universality, and perpetuity; these only crown a good man, and do demonstrate his sincerity.  

How, in,  2 But how may one that is willing and sensible of the truth and equity of this course, attain unto it? There be many difficulties, and many repugnancies of the flesh to keep a man off from such a course of obedience towards God: how may a man therefore (notwithstanding these rubs) attain unto it, and raise his mind, and fasten it this way?  
For that, I will say but these two things, viz. 

Some things in general, and  
Some things in particular:    
In general: 
general.  there be three steps (as it were) and degrees, which are very considerable, to bring a man to that pitch; and to fasten him in a steady course of obedience: as  
1 A deep and serious consideration of our ways: 
Deep and serious consideration.  examining and considering our ways, and pondering our steps; and studying to beat down that which is contrary to the right way; to see the deformity of the one way, and the bents of the other way, let there be this serious consideration:  
2 From this we should proceed to strong resolution; 
Strong resolution.  to bind our hearts to the good behaviour: to engage ourselves by vows and covenants to GOD, to walk in that way, which upon sad, and serious, and sober consideration I have discovered to be the good way: Endeavour I say, to come to resolution of spirit; to say, I will keep the Commandments of my GOD: and therefore I will beat off all other things, that would keep me off, or interrupt me in that way: There must be strong resolutions: which had need ever and anon to be repaired, because they are apt to grow sick and faint and weak: It may be for a while a man may hold out well; but if our resolutions be not renewed, they will grow slack: therefore ever and anon we had need renew our resolutions, vows, and covenants.  
And (as I have formerly expressed) there may be considered a threefold time, in an orderly course (besides an extraordinary) wherein it is meet for a man to take up his spirits, and set them in a right temper of resolution, viz. First, we should do it every day: Every day even a heathen man could say, call thyself to an account, and consider thy ways: see how thou dost walk or decline, or thrive and prosper in obedience, and repair thy strength, renew thy covenant every day: And again do it more solidly every week, every Lord's day, when we have further helps to strengthen us; when we have the preaching of the Word, to quicken us, and to work upon our spirits and put us on more: Take an occasion to do it yet more seriously every month, when we come to the Lords Table, and partake of those seals, the substance of which is the renewing of our covenant with God.  
Do it yet more often, bestow yet more time in meditating upon our ways; 
Reinforcing.  and reinforcing ourselves upon new resolutions; humbling ourselves for what we have failed: and even as a horse will do, after every stumbling make so much more speed, so after all our stumblings and failings, let us recover and enforce ourselves so much the more. To omit all extraordinary cases, and extraordinary persons, and extraordinary times, and motions of God's spirit, and all other extraordinary occasions, we 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 express a little more particularly:  
And there be but two things that I will mention as most considerably helpful to set a man upon and strengthen him in a way of obedience. 
In special.   
First of all, 
Repair and increase in Knowledge.  the repairing and increasing of those former things in the point, 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 yourselves up more in your knowledge, and this is one step toward our obedience.  
Increase your faith and belief; 
Faith.  cleaving and assenting to the word of God; belief, that is a good help: It is unbelief that is a great rub hindering us from setting upon the ways of obedience: for because we do not believe, therefore we do not do. But the more firmly we believe the more strongly we shall run the ways of God's Commandments.  
Again, increase your holy affections of fear and love. Increase a holy fear of God: 
Fear.  often set his Majesty before your eyes: often think upon the holiness, the excellency, and the purity of his nature: think 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 man's ways, and all his actions: and this will work a holy fear of his Majesty, and that holy fear will put it upon holy obedience: Increase also your love and sweet affections towards God: labour to see, 
Love.  not only excellency to astonish, but beauty in God to move us to love, and sweetness to inflame our love: labour to see all the goodness and sweetness 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 help: for the truth is, nothing in this kind cometh off handsomely 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 commandments of God will not be burdensome to us, if we love God: so that now the increasing, and the renewing of every one of these former things, will be a means 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 do not now (for it is not necessary, if I would make a young tree grow that I have planted, that I should go to the top, or boughs 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 root, and so conveyed to the boughs and branches:) So it is in this case: I do not speak 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 natural issue out of it.  
2. But yet to speak a little more particularly: 
Exercise these.  The main thing that will help us in obedience, is the very act and exercise of obedience: Every act is strengthened, and every habit is strengthened, by the exercise of many acts of that habit; and it groweth to be strengthened by frequent use: obedience is a thing that cannot be otherwise strengthened, but only by mere practice: So that this is the Main, viz. the setting upon the work, not only meditating, and pondering upon it; and thinking what I ought to do to obey God, but when I do 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 do.  
And now in this there be two things.  
Some things must be taken heed of that will hinder us in the practice 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 carnal things, 
Of Carnal  as will choke us in the very thoughts, when we are to go about a course of obedience: I say will choke the very thoughts: as 1. Carnal Reason: It is a wonderful thing to see (and yet no wonder when we consider our natural condition) how many things will boil (as it were) out of the heart; how many foolish excuses, and how many vain pretences, to keep a man off from duty, when a man hath some thoughts to go about it: as when a man hath some thoughts to go, and hear the Word of God, then ariseth such an hindering thought, as thus. I can sit at home, and read the while, and save my labour of going: I know what the Minister will 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 do: It is strange to think of the infinite reaching, and racking a man's wit to make excuses, some thought of other is in the way, either it is not now time, or some thing else there is always; some disputes that reason will suggest, by which we contradict our intents, and choke 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 seethe his way before him; than it is haste to fall upon it; let there be 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 clear, but wit will find something to say against it? But it is no matter what men, or thy own carnal reason say, so God's word saith otherwise: And therefore away with all such foolish carnal reasonings as these: I would do such a duty; but there is a secret suggestion of my heart now, that I think it not best to do it, or I will do it some other time: but away with these; when we know what we should do, fall on it and do it: Away with carnal fear, 
Fear:  away with fear, take heed of it: Rusticus expectat etc. A country man expects at the water side to go over, he seethe the waterrunning, and is resolved to stay till it was all gone, but he considered not that it came from a Fountain: And so as there will be disputes always, 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; Carnal fear will hinder; I shall have some shame, a nick name (it may be) set upon me; I say carnal fear of shame may hinder, that is an other: but we must rectify this fear, with the fear of God, nay mortify it: A man must not respect such foolish things, nor fear some Bugbears, but fear God: And let that fear extinguish all carnal fear: that (may otherwise discourage and dishearten us in the thoughts of any duty.  
3. There is likewise carnal sloth, 
Sloath.  and sluggishness of our nature, whereby we learn to delay and put off; and the Devil is ready to envegle us with it, and put it into our heads; that this may be done soon 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 be Saints there: Do not delay, nor dally, nor suffer your corrupt nature therefore to keep you off, by any reason that can be objected againt this: Do not fall off from the duty out of a mere sluggishness, to be loath to put your hands to your mouth, as they say: loath to put out your hands to reach the Crown. Take heed of these carnal 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 he 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; do it I must, and not slothfully; I see that this is a duty, and there is no excuse to be made: but the subtlety of the world insinuates itself into us; drawing us from one task to an other task, from one occasion to an other oceasion, from one visit to an other visit; and compliment after compliment; that a man eats out all his precious time, & cats out all 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 business be done, a man shall never have any time for God: But remember one thing is necessary: take your selves off from worldly distractions, do not plunge yourselves over head and ears 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 all, 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 all outward opportunities & occasions, when God offers an opportunity of doing him service, & of doing any act of obedience, do it.  
2. And take the hint of inward motions: when the Spirit of God, and the dictate of our conscience, doth say, this is the way, walk in it; and thou oughtest to do this; do it.  
1. Take the hint of opportunity, 
1 Opportunity:  as suppose thou hast an opportunity of prayer; take heed of all those creepings, and wind; 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 mayst freely have communion with God: Take also that opportunity, that thou hast offered, to do good to thy neighbour, while we have opportunity let us do good to all: It is not good to let slip any opportunity; that is a certain truth: Do 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 ways 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 God's Spirit; I do not speak of any extraordinary motion, 
Inward motions.  or revelation: It is not needful for me to stay for them; neither are they such common things, as some fanatical, and fantastic spirits have, and do imagine (whether out of strength of fancy; or wickedness of policy, I know not) yet notwithstanding the spirit of God hath divers ways 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 do; and thy conscience doth witness with the spirit that it is so; and thy own affections (if thou hast any heaven ward, duty-ward) do stir thee also; now these come on thee, do not neglect the offer of the spirit; do not, quench the spirit of God: Thou hast it may be, a motion to go and pray to God, and this comes from a regular ground; and it is also seasonable: do not lightly then extingtish and quench the spirit through neglect, drive not away the spirit, God is willing to strive with thee, and thou shalt not drive away the spirit if thou art but ●achable, if thou hast but an ear to hear; oh ●f God will sweetly converse with us, and put an h●nt to quicken good motions in us: if he 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 do more in an hour of prayer, when he hath the motions, and the power of the spirit, when the forerunner of it, is some sweet motion cast into the heart of a man; some sweet touch of meditation puts him upon duty, O then I say, a man would make use of the sails of that hint by that wind, he might dispatch a great voyage of prayer, and return richly laden. Do not lose therefore these opportunities: and so for any other p are of duty, or obedience, do notextinguifli or slightly turn back those motions of the spirit of God; those voices of thy conscience within thee, calling upon thee for the performance of duty, do not neglect it, but let that time be thy time; for now it is a time of winning grace; and God that hath stirred thee up, will certainly strengthen thee: when I am private, and am at leisure, then is a peculiar and proper time, and when God's spirit moves me, and telleth me this is the time, make use of this efficacious motion.  
3. 
3 Motives:  There remains now the third thing in this branch, viz. to propound some considerations to press on this duty.  
To dispatch that, I shall propound but some two, or three.  
1. Consider that obedience is the scope, 
Obedience the scope of both.  and the end, and the perfection of both the former; the very top, and crown of knowledge and affections; the very height that they reach unto: knowledge is give that we may be the fit to obey: and affections are given but to stir us up to obeditence; and therefore we shall lose the fruit, and scope, and the end of all the other preparatives, if we do not add this: All acts of our understandings and affections will be imperfect, if we do not add obedience: for that is the scope and end why God gives the other: why the Spirit of God worketh the other in a man's heart; it is all but to prepare a man for this: Now if a man be furnished with arms to fight, he must fight when he is called to use them: And so in this case, when God giveth a man affections, and endowments, if a man use them not, what is he the better?  
2. 
Scale of truth  This is the very seal of the truth of both the former: A man can have no assurance that he hath knowledge that is saving; or that his affections are such as are right; except both these show themselves by inclining us to obedience; for there is a natural l dependency between this and the former; between the actions of obedience, and the root that I spoke of: It is impossible but they must break forth, and show themselves in actions (at least) in seasonable time: It is true the tree doth not always show the life of it, by the leaves and fruit; (they are something separated from life) but yet that tree that doth not show, (though it lie dead all the winter) that it lives in the spring; I say if it do not spring up in the Sunshine in summer; if it do not then flourish, it is dead: So in this case, certainly though actions do not always accompany us; a man's affections may be strong in him; but yet there is more required to action, than affection: the  character of grace lieth principally in the affections: and therefore when a man comes to an inward breach, that is the worst: the externals may fail, and the Apostle complained of that, Miserable man that I am: his will was good, his affections were good, but he had not power to act; But yet when there is a season of actions, and all things concur; when God affords other conveniences in abundance to produceactions, if a man doth not bring forth action then, certainly I will conclude that knowledge is dead knowledge, and those affections are dead, that life is gone out of him, or else it would show itself in this warm summer, and we should see both leaves and fruit: for it cannot lie hidden, (if a man have affection to God) but it will break forth upon occasion: Obedience therefore is the seal of truth; & we can never evidence the truth of our knowledge, and our affections, except upon occasion we show it by the fruitfulness of our actions.  
3. 
Root of all ends.  And again this obedience is the Seal and immediate root of all these ends, which we shall propound to ourselves: It is the immediate root of our Consolation: 
1 Own consolation:  A man may gather comfort from his obedience to God, in the performance of duty: I do not say it is the proper root, but it is the most immediate root; for you know apples do not grow out of the root of the tree; but they grow out of the top of the branches, and yet they grow by virtue of the root: but the branch is the most proper place on which they are to grow: So it is in this case; comfort is immediately gathered as it were from the forecite in the actions, in the utmost branches of the actual obedience: Immediately we have but little comfort from our affections, because we have bu● little assurance of the sincerity of our affections; but our comfort is gathered, and multiplied in our abounding in the work of the Lord: The more obedience, the more comfort: I cannot express it better than thus: A man's body is warm when his clothes are on him, to keep him warm: the clothes give me not that warmth that I have; but my body, and yet the clothes keep me in warmth; for without them I should suffer some cold in my external parts. And so it is in this case: Though our comfort do not originally arise from our obedience, yet our obedience keeps our comfort warm: The more we compass ourselves about with obedience, the more we heap up things, and do them according to the rule of God's word, and our conscience; the more we abound in these things, the more we keep our comfort warm: out of what fear or love we do them to God, there is the vital excellency of them: but this is mightily cherished by these break out in actions of obedience; it is the seal of our own consolation.  

Neighbour's edification.  2. The edification of our neighbour, which should be an other end we should aim at: we should depend more upon our obedience, then upon any thing else for that end: Indeed knowledge may be a means to edify, and so may our affections too, but all this cannot do any good without action: Let your works be seen before men, that they may glorify your heavenly Father: we provoke others by our holy pattern; Some thing may lie in us, which they cannot take notice of; our knowledge and affections may lie hid: they will not have the treasure of grace, except it be manifested to them, by works of obedience, as of instruction to them, or reproof with tenderness of heart; our edification, and building up of our neighbour, flows from such actions. As the Candle doth shine through every pane of the Lantern to give light: so our knowledge and affection shines through every act of obedience to edify our neighbour.  
And this is the way to glorify God, 
God's glorification.  and adorn Religion; to beautify that, and cast an honour upon it: If we know, and can talk of Religion, and will be contentious for it; in truth it is something; But alas it is nothing: So fare as our way tends to the glory of God, it is in actions of obedience: our knowledge, or our affections immediately do not glorify God: It is alone our actions of obedience, that put an honour, and glory, and beauty upon God, and upon the religion of God: whereas Religion fares ill, if men be all in tongue, and nothing in deed, or actions: If we put all in our pretence of affections of holiness; and walk not in the actions of holiness; this will be a disgrace, and scandal to Religion: The performance of holy actions, makes men see the beauty and excellency of Religion, and doth strongly advance the kingdom of God, and the glory of God: I had thought to have added something in a general way: 
In general Seek all these  that we should take heed that we do aim at all these; viz. knowledge, and affections, and obedience, I say to exhort you to aim at all these: because none of these alone are sufficient to note our sincerity; nor to support us in misery; nor advance us to felicity, and happiness: But every one of them must go together; And therefore take heed of all; for all these do but make up the way to the true happiness, the thing that is so  as in the first point, that is so miserable if it be only in the world, as in the second point, that is real and royal, if we possess ourselves of God, as in the third point; and the thing that is attaineable to by these things, as in this last point: and therefore we must set upon this way, which will bring to that happiness we desire.  
If we do but well weigh (to pass by the necessity of the thing; 
Necessity of the thing.  we cannot be without happiness, it is a thing no man can want: and to pass by the opportunities of grace that GOD hath given us, 
Opportunity of grace:  to bring ourselves in a way for the attaining of happiness; to pass by all these I say) the mortality of man, 
Mortality of man.  and the mutability of the times: and there is nothing in the world that can secure us, 
Mutability of times.  or ensure us of any good: Let us therefore labour after this, to ensure this happiness to our souls; 
Excellency of grace.  that what ever come we may be sure of this, and if we be we shall do well: I cannot ensure you of anything that you have; you are now rich, I cannot ensure you shall be long so: I cannot ensure you of your health: you are now healthful and strong, but I cannot ensure it: I can not ensure your lives, you are living now, but how long ye shall you nor I know not: I can only ensure you of this, God and your happiness; if you have God you shall have happiness; yea I can ensure you of your God, and happiness in this way: and then whether I am rich, or poor; whether I am sick or well; whether I live or die; If I can be insured of this, that I shall be a happy man, I have all, if I can make that sure: and this is the way to it, by walking this way, you and I may attain it: Labour therefore to get sound knowledge; and join to that sovereign affections; and to crown both with sincere obedience: and this way will assure us of it; viz. that what ever come we shall be happy. ⁂    
FINIS.  

Imprimatur.  
THOMAS WYKES. Jan. 20. 1639.