The Way to True Happiness, Sermon 15
The fifteenth SERMON.
MATTH. 5.8.
Blessed are the pure in heart, for they shall see God.
ALl vpright men are blessed men; that was our first point from these words obserued. This we hauehave proued al…eady, and made some inference and vse of that discourse: as, that wee would therefore make a true iudgement eueryevery one of his owne estate.
For this purpose, we laid you downe diuers characters from our Sauiour, Math. 23. and out of the Psalme we shewed you signes of an hypocrite in state, as that first, he soothes vp himselfe in his sinfull courses; whereas it is the care of an vpright man to find out his way, as Salomon speaketh: Secondly, he is at paines to deceiue and coozen others, as well as himselfe: whereas the vpright person is plaine, simple, and open in all his courses, so farre as may stand with the rules of discretion: Thirdly, the hypocrite (for goodnesse) is at a stand, he sees as much light as he desires, but the vpright man can neuer hauehave light enough. Againe, he is as good as he meanes to be: but the vpright presseth on still toward the mark: Fourthly, the hypocrite (for badnesse) he plotteth michiefe on his bed, whereas the vpright is best alone: Againe, the hypocrite obstinates and stiffens himselfe in a wicked course, and loues those sinnes, which he dares not but leaue: the vpright person, otherwise, as hath been shewed at large.
Vse 2 For a third vse of this point: Is it so, that the vpright man is a blessed man; let vsus all be exhorted to affect and follow after vprightnesse, if we would attaine true happinesse, and to make out for truth, that we may be blessed. Me thinkes I should not need to vse many arguments to perswade you hereunto. Truth is of it selfe: 1. most desireable and amiable, as the contrary is lothsome and detestable: That which lookes like gold, or beares a shew of Pearle, but is not so, we hate it so much the more, as it hath a resemblance, and blush more of gold or pearle: so the counterfeit of truth is so much the more odious as truth it selfe is louely, and by a secret power, attracts the heart vntounto it selfe: of all meats, those doe most please the stomacke that are most simple; and of all speeches and actions, those giuegive the best content, and affect vsus most, that are most naturall, and least strained: Hence is it, that wee louelove to heare the prattle, and see the behauior of children, because a man may see a childs heart in his actions, and heare a childs heart in his speeches. Therefore labour to be true of heart, because truth is louely, and desireable. 2. It is also needfull to take paines herein, for as much as we are all borne hypocrites, crooked, and peruerse: 2. no man knowes the turnings and windings of his owne heart. Dauid was an excellent man, and yet he discouerd much hypocrisie. Did Dauid thinke (trow yee) that he should euer hauehave dealt so treacherously with his faithfull seruant, Vriah? so basely with his neighbors wife? so absurdly and indirectly, in the court of Achish? So prophanely, as for so long a time to abuse the Sacraments, and other holy ordinances of God, all the time that he lay in his sinne? Oh, the depth of hypocrisie that lodges and lurks in the heart of man! so needfull is it, that wee should be still cleansing this poole, this guzzle, as I may so speake, of the heart.
Thirdly, as it is needfull to make out for vprightnesse, so it is also comfortable in all estates, as is to be seene in Hezechiah, now lying vponupon his death-bed, what was it that held vp his heart in comfort, vponupon the receit of that sad message? not his wealth, not his state, not his crowne or scepter, but this, that he had walked before God with an vpright heart. Esa 38.3▪This also was Iobs comfort in his greatest distresse, and what else is it that vp-holds a Christian, when the diuell roares vponupon him? what hath he to oppose against his fiery darts, when he shall obiect, Thou stand…st guilty of many sinnes, and dost faile very much in thy best duties? what supports a man in this temptation, but this, I meant it well, I did it in vprightnesse, and wherein I hauehave sinned against God, it was against the generall bent and purpose of mine heart? And this is my comfort; thus there's reason why we should seeke truth: now before we go further, it shall be necessary, that we shew you, 1. what truth is: 2. what are the kindes of it. And, 3. what are the marks whereby it may be discerned.
For the first: Truth (we say in schooles) is nothing else but an agreement of things with their first principles as that is true gold which is of the true Oare, that's true wine, that's of the true grape, that's a true counterpane, that agrees with the originall, that is a true measure, that is suitable to the standard: So likewise truth is that in a man, whereby he comes to agree with his first coppy and originall,Acts 13.22. God. Thus Dauid, for his vprightnesse is said to be a man after Gods owne heart, his heart was suitable to Gods heart, his will conformable to Gods will: Lo, here, an vpright man, when a thing is according to the patterne, to the standard, then 'tis true.
Now for the second thing we propounded; truth is of two sorts: First, of the heart: Secondly, of the life. That of the heart is when the soule eyes God, lookes full vponupon God, and stands as it were in a frame toward God. Truth of life, is whereby a man bends himselfe to please God, and to be conformable to his will in all things. Of both these kinds there are two parts: 1. a profession of goodnesse: 2. an answerable affection and disposition: Hypocrisie hath the former of these two, as hath bin shewed, it makes large profession, but it comes short in the second, for the hypocrite practiseth not so much as he might: As on the contrary, truth of heart hath indeed a profession, but not a meere name and shew of Religion, that's not all, it hath a desire too, to be the same inwardly that it seemes to be, and is willing to leaue more sinne, and to doe more duty then it is able to doe. He therefore who makes shew of no more then is in him indeed, he whose inside and outside are matches, and fellowes, agreeing betweene themselues, and both with the Rule, he is the vpright man. But this is not vnderstood by eueryevery body, therefore we will deliuer our selues in some plaine marks: first, of vprightnesse of heart: secondly, of vprightnesse in life.
For the first:Signes of a true heart. an vpright heart is first a perfect heart (as the Scripture termes it) it is an entire whole heart, which is, when all the powers goe one and the same way, when the whole soule is bent after God, and driues at this only, to seeke and set vp him. You may best know it by the contrary, the hypocrites heart is a diuided heart, he lookes two waies at once, there is one power and faculty of the soule against another, one affection against another, &c. There is ('tis true) a fight in the best, but then it is betweene grace and flesh, betweene a man and his enemy: but in the hypocrite, one faculty takes part against the other, here's Reason and Conscience against affection, and one affection against another. There is a wide difference betweene ciuill warre, where there is one neighbour against another, and a nationall warre, where they all ioyne together against a common enemy. The Christian mans fight, is of the whole regenerate part against corruption: but in the hypocrites heart there is ciuill warre: the powers are altogether by the eares among themselues, as if one member in the body should fight against the other, or one subiect in a Kingdome against another: passion commends a thing, reason condemnes it: lust affects a thing, conscience refuseth it; one part would hauehave one thing, and another another: whereas in the vpright man it is farre otherwise, his heart is entire, and goes all one way, he desires in all things to please God, and get strength against sinne.
Secondly, an vp-right heart is described in Scripture to be a pure heart, free from forraine and base mixtures. To expresse this, the Apostle vseth a fine word foreign by a metaphor eyther from such things as are tryed by being held vp against the beames of the Sunne, to see what faults or flawes are in them, or else from such things as are purged and clarified by the heat of the Sunne, from the grosse matter that is in them: So true grace purifies the heart, and takes corruption off the soule, whereby it becomes pure, cleane, simple, which in Scripture phrase import one and the same thing. The vpright heart then is a pure heart, such as mingles not with corruption. To hauehave any thing to doe with sinne, it is altogether vnwilling, but it cannot entertaine it, or bid it welcome. A traueller, though he cannot but meet with dirt in his way, yet hee will not suffer it to mingle with him, hee keepes it off all that hee can, and what he cannot, he gets it off as soone as may be. But now it is not so with a Swine, he seekes the mud, followes after it; and delights in it, hee knowes not well to be without it. And so the case stands with the vpright person, and the hypocrite. The first is indeed defiled with corruption, though he doe what he can to the contrary, but he seekes it not, hee allowes it not, and makes all speed to wash himselfe from his pollution: but now for the other, hee delights in sinne, watcheth his times to commit it, takes speciall content in it, is neuer well, but when hee is in sinning. It is here as it is with the stomacke of a man. If the stomacke be weake, it affects and longs after trash, and things vnwholesome, swollowes them greedily, and keepes the bad meat it hath taken, whereas the strong stomacke refuseth to take that which doth not agree with it, or if it doe, 'tis neuer well, till eased of it againe, eyther vp-ward or downe-ward, or if not so, it thrusts it out as it were by head and shoulders through the flesh and skinne by botches and biles: and so it is with the vpright heart, if it hauehave surcharged it selfe any way with sinne, it cannot be well till it be disburdened: whereas the hypocrite hides sinne vnderunder his tongue as a sweete morsell; giues it entertainement, and keepes it with him, not desiring to part with it. The good heart though it cannot be free from sinne, yet it is working it out still: It is here as in a liuing running spring, which, though it be sometimes mudded, yet it workes out that mud, and cleares it selfe againe: but it is not so with a standing poole, that gathers mud, and keepes it: so the vnsound heart falls into sinne, and delights in it, retaines it, whereas corruption in the vpright man sleepes not, rests not, hee is euer striuing with it, struggling against it, and casting how to get riddance of it out of his soule.
Thirdly, an vpright heart is a willing heart, plyant and flexible to goodnesse, as Dauid on his death-bed chargeth his sonne Salomon to serue the God of his fathers with a perfect heart and a willing minde, and the Apostle speaking of himselfe and of his company, saith, wee trust wee hauehave a good conscience, willing in all things to please God: True grace corrects the will, and makes a man doe what he doth, willingly, because he workes from an inward principle. The hypocrite on the contrary, moues vponupon an outward principle: some outward respect sets the will on worke: as profit, credit, safety, or the like: so long as these may be furthered, he wil do something: as a wind-mil wil worke so long as the wind driues, but if that faile, it ceaseth grinding; so if there be a gale of vaine-glory, commodity, safety, &c; filling his sailes, somewhat the hypocrite will be content to doe; but if these faile, his worke's done: But now the vpright man works out of louelove to God, and therefore is willing to doe any thing he can, yea to doe more then hee can, as the hypocrite on the other side, doth more then hee would, but that hee is prickt on by his sinister aimes and by-respects.
Fourthly, an vpright heart is one heart, it is a single heart, as the Scripture stiles it, It pitcheth vponupon one obiect, God is the vpright mans obiect, God is his end, God's his motiue, God is all in all with him. He lookes not at by-respects in his seruice; God is his vtmost end, that bounds all he doth. 'Tis true he respects his owne good too, but this is in a second place, and in a subordinate sort. He lookes what God would hauehave done, and do's it, what God would hauehave left, and leaues it, &c: his heart is one, whereas the hypocrite hath an heart and a heart, he is double-hearted in all his dealings, as Saint Iames speaketh, hee lookes not at God as his vtmost end, hee hath something behind God, and beyond the glory of God which hee aymes at: but the vpright man looks still at God, and so his heart is vnited, and but one.
Fifthly, the vpright heart is a stable heart,foreign constant in its course, for it goes vponupon constant principles, hath constant motiues, constant ends, &c: but the hypocrite is vnstable, vnconstant, as saith Saint Iames: A double-minded man is vnstable in all his wayes, chap. 1. to day he is all for the doing of good, hee loues good company, good purposes, good practices, in time of extremity seemes to set vp God in's house, in's heart, but to morrow, hee forgets and forgoes the good he had begunne, he falls quit off, because hee was not wel-bottom'd: whereas the vpright man is constant in his way; onelyonly he may be blowne out of it, and put out of his course for a while by temptation, desertion, or so; but his heart is still toward God, and when hee is put by at any time, he recouers himselfe, and comes in againe. It is with him, as with a streame that hath made it selfe a channell, wherein to run: It may indeed by a strong hand be turn'd out of his course, but yet it is still bending toward its owne way, and neuer leaues working, and winding till it be where it was before: so howsoeuer the vpright person may bee vnsettled for a time, and put beside his course, yet hee striues and labours to be where he should be, and neuer findes himselfe well, till he be in his first-path. Contrarily, the hypocrite hath his by-courses, and blind wayes wherein he is commonly found, as a thiefe, that seldome keepes the high-way, vnlesse it be for euill purpose, as to take a purse or the like, but otherwise, crooked wayes, by-wayes, vnknowne wayes are his wayes, so the proper tract of an hypocrite are the dark by-paths of vngodlinesse, that leade to the chambers of death, & when he turnes at any time into the wayes of God, it is for some ill▪ and odde end, whereas the vpright mans way, is the way that is called holy, out of which howsoeuer hee may turne by some occasion (as a true man may bee sometimes out of his way. yet with no euill intent, as through earnest discourse or deep musing, or to call vponupon a friend, &c.) yet ordinarily hee holds the way to heauen, out of which, if he be drawne aside, or hauehave strayed by any meanes, he leaues not till hee hath recouered himselfe. Loe, these are the markes of an vpright heart, it is an entire and whole heart, it is a pure heart, a willing heart, a single heart and a constant heart. Iudge now aright of your selues by these notes, and if your hearts be vpright within, the I…dge pronounceth you blessed.
But as there must be in vsus vprightnesse of heart, so there is required that wee finde in our selues also vprightnesse of life: for these must necessarily concurre to the making vp of a blessed man. And of this (that you may be able to passe a right censure of your selues) the signes are of 3. sorts. First either they respect God, or other men, or our selues. First, for God. 1. he hath Gods stamp imprinted on his soule, the spot of God is vponupon him,Deut. 32.5. so as he liues to God, seekes God for Gods sake, according to that of the Psalme, this is the generation of them that seeke thee, this is Iacob. Psalm. 24.The vpright man aymes at God in all, sets him vp, and seekes him, not for his portion, but for Gods-selfe. 2. as he seekes Gods face, so he seekes him in his ordinances, and in the meanes of grace. And here 1. he seeketh the Precepts of God,Psalm. 119. aswell as the promises: the hypocrite is ready to lay hold on the comforts of Gods Booke, and to misapply the promises, neuer regarding the commands, and what God requires to hauehave done: but the sincere Christian hath his eye vponupon the precepts also of Gods Word, and thinkes that he can neuer doe God seruice enough, neuer leaue sinne enough, informe himselfe enough of his duty toward God. 2. he iustifies Gods Word and wayes, wisedome is iustified of her children, Matth. 1….saith our Sauiour, and we preach wisedome to those that are perfect (that is, to those that are sincere) saith the Apostle: such a man see's and findes safety, profit, wisedome and comfort in all the wayes of God. 3. as he applies himselfe to Gods precepts and iustifies them, so he grows and profits by them ordinarily, as the Lord saith by the Prophet, Are not my words good to them that are good, Mic. 2.6. when the good word of God meetes with those that are good, it mends them; when this good seed is cast into good ground, it brings forth fruit also that is good. 4. he resignes himselfe vp to the Word,Rom 6. that's his rule, he obeyes from the heart the forme of doctrine, whereunto he is deliuered: thus did Dauid, concerning whom the Lord giues this testimony,Acts. 13.22. that hee had fulfilled all Gods wils, Act. 13. And in this obedience of Dauid you may obserue 3. notes of vprightnesse couched together in that one text. 1. Dauid was vniuersall in his obedience, he did not execute Gods will to the halues, as Saul did (for that's the opposition) who would leaue some sinnes, but not some; banish so witches, but not all; offer sacrifice at somtimes, not at others: but Dauids hath this testimony there giuen him by Gods own mouth, that hee would fulfill (all) Gods wils, and for this is said to be a man after his owne heart, vers. 22. But 2. Dauid, as he was vniuersall in his obedience, so also sincere; for he is said to fulfill Gods will,foreign hee therefore obeyed▪ because God willed, and bad him so to doe. That's motiue enough, and is instead of all other to an vpright person (so farre as he is vpright) he neuer stands to thinke or weigh with himselfe, whether the thing that God commands be hard or easie, cheape or costly, painefull or pleasant; but will God hauehave him doe't? hee'll doe't, whatsoeuer it stand him in. And this was Dauids resolution and practice, when God set him vponupon any manner of emploiment. He neuer stands to picke and chuse, as Saul did, what he will doe, and what he will not: but he will fulfill whatsoeuer God bids, and because hee bids, that's argument enough to him. If God bid him fight the Lords battels, hee'll fight: If hee bid lay vp good store of treasure, for the building of the Temple, it is done; if God bid him lay downe his kingdome, hee'll doe't: And here was the sincerity of his obedience 3. constancy, where it is said that he (will) fulfill all Gods will, hee will effect it, and goe through with it, not doe it by the halues, but finish and fulfill. Here's now an vpright man in his carriage toward God.
Secondly for men, and those whether 1. good men or bad men. 2. whether strangers, or those of his owne. For good men. 1 he hath an high esteeme of the godly (such as are truely so) aboue others. And as his heart rises against an hypocrite, when he can detect him to be such, so hee can see an excellency in those that are pure in heart, which he esteemes and honours. This note you hauehave laid downe, Psal. 15.4. In his eyes a vile person is contemned, but hee honoureth them that feare the Lord.
Secondly, the vpright person as in his iudgement he prizeth good men most, so he affects them most for his companions, as Dauid, Psal. 16. All my delight, saith he, is in the Saints, those excellent ones of the the earth. And in another place, Companion am I to all them that feare thee, and to them that keepe thy Precepts, Psal. 119.63. whereas the hypocrite is alwayes at war & oddes with most vpright men, and his nearest companion is one halting, dissembling fellow or other, like himselfe.
Lastly, as in his iudgement hee preferres good people, and in his affections makes choice of them, so in his deeds, he carries himselfe proportionably toward them: for according to that wisdome, which he hath eeceiued from aboue, hee that is pure, is also peaceable, gentle, easie to bee dealt withall, full of mercy and good fruites, without wrangling, and without hypocrisie, Iames 3.17. hee is faithfull not onelyonly with God, but with the Saints, Hos. 11.12. And this is the vpright mans carriage toward good men.
Secondly, for bad men 1. he dares not returne them like for like,1 Sam. 24.13. (when they deale hardly with him) railing for railing, reuiling for reuiling. Let wickednesse proceed from the wicked, saith Dauid in his speech to Saul, let them discouer their folly and malice, they doe but their kinde, as it were, but let not Dauid stretch forth his hand to wickednes, to requite euill with euill, it becomes not him. 2. he sets himselfe to doe good to them that do hurt to him, to pray for them that curse and traduce him, he desires nothing more then their saluation, as we see in Paul, when the Iewes were ready to stone him through madnesse and ill-will, he seekes to winne them to God, and therefore begins with men, fathers and brethren, &c. Acts 22.1.so when he stood at the barre to pleade for his life, so much sought after by his aduersaries, hee could wish that all there present (how great enemies soeuer to himselfe) were euen as he was, not only almost, Acts 26.but euen altogether Christians, partakers of the same hope, &c.
Thirdly, toward strangers, he carries himselfe. 1. charitably, hee is not suspicious or iealous of those he knowes not, as the hypocrite, who suspects others to be like himselfe, and thinks all the world to be made of hypocrisie, because himselfe is so:Prou. 1… whereas the vpright person though hee bee not ouer-credulous, as a foole to beleeue eueryevery thing, ye hee is not forward to hauehave others in suspect, till there appeare to be sufficient ground and reason. 2. the vpright man as he is charitable, so he is also humble in his dealing with others, that whereas the hypocrite thinkes himselfe the best man in the company, and the most gracefull speaker, the vpright man, on the contrary, holds himselfe the worst in the company wheresoeuer he comes, and as Paul in his owne esteeme, he is of all sinners the greatest, but of all Saints the least. And this is the carriage of the vpright man abroad.
Fourthly, at home, 1. though hee hate sinne in all, yet especially in his owne, in himselfe most of all, and next, in those that are nearest vntounto him, as Asa in his mother, whom for her idolatry he deposed from her regency. The hypocrite on the other side is worst at home, the edge of his displeasure is bent most against others abroad that are furthest from him, whiles he can suffer his owne children and family to goe on in sin without restraint or controll, yea himselfe often drawes them on to sinne. 2. The vpright man as he doth his vtmost to hinder sinne in those about him, so he is no lesse careful to put them on in goodnesse, for he would gladly hauehave all his goe to heauen. That husband, that father, that master, that's vpright, doth greatly desire and endeauour the saluation of all such as are vnderunder his charge. And this hee makes his speciall worke, his chiefe businesse lyeth at home.
As for himselfe in the last place, the vpright man is still pressing forward toward the mark, stil watching ouer his owne heart, still spurring on himselfe to the doing of duty, encouraging and calling vponupon himselfe to fulfill his Couenants, and to make good his vows and promises to God.
Thus we hauehave stayd long vponupon this point (perhaps to tediousnesse) in describing and differencing the pure in heart from the hollow-harted hypocrite, that you may make a right iudgement of your selues, and may moreouer be stirred vp to get this truth afore described.
Quest. What meanes must we vse for the attaining thereof?
Answ. I can scarce stay to tell you: briefly thus.
First, you must make a iourney to heauen for it, (for eueryevery good gift and eueryevery perfect giuing comes from aboue) goe to God and entreate him to straighten your crooked hearts,Meanes of truth. and to work in you this truth in the inward parts, which hee so much delighteth in. And that you may be sure to preuayle, take the new Couenant with you, and plead it; the first article wherein is that the Lord will giuegive you one heart, that you may feare his Name, Ez. 11.that is, a single heart, an vpright spirit. Goe to God now vponupon this ground, and say: Lord, I well finde that I hauehave a double heart, a deceitfull crooked, false heart, I pray thee renue it, and make it one. Here I bring and vrge thine owne couenant, whereof I hauehave already receiued the seale in the Sacrament, therefore I beseech thee, make good thy word, and stand to thy bargaine.
Secondly, if you would get this truth and vprightnesse, it is necessary that you bring your selues often to the touchstone of the Word, and that you worke by rule, as you see a mason, when he hath a businesse in hand, hee often applyes his rule to that he works vponupon, and by laying therunto his line and plummet, he tries whether his work be strait first and last, and whether it lye streight in the building: euen so must wee deale for the rectifying of our hearts, bring them often to the Word, that will purge them, straighten them, draw eueryevery thing to the light, that we may passe a right censure on it. In other matters, men are vsually very prudent this way. If you doe but buy a beast, you'll take a full view, and make full triall of him before you strike the match; Nay, if you buy but a coate, or a peice of cloth, you'll tosse it, and turne it, and hold it vp against the light to see what flawes you can finde in it, &c: that you bee not deceiued. Nay, if you buy but a bushell of corne, you'll take it, and view it, and smell it, and taste it before you will lay money vponupon it. Nay, if it be but a pound of cheese, or a penni-worth of fruite that you hauehave need to vse, you will not take it till you see it be good. Oh bee not now penny-wise, and pound-foolish, to vse all this care in trifles, and to be carelesse of that, which most of all concernes you to looke to, but try your selues throughly, what you are by the Word of Gods truth, and how the case stands with your soules, why you performe holy duties, and how you doe them. Thus put your selues often to the line, and this shall be a speciall helpe to vprightnesse.
Thirdly, begin with simples (for all truth begins with simples.) A man can neuer write true ioyning-hand, till hee hauehave first learn'd his letters, he can neuer reade well and surely, that hath not first learned to spell. And so it is here; would you therefore get truth, take and single out your seuerall graces, your faith, louelove, humilty, and the rest: and doe the same by your duties, as hearing, prayer, almes, and such like: single them out I say, consider them in seuerall, and see what they are; for if those be all in truth, you need not doubt. In receiuing of money, you'll not take the whole sum in grosse, but you'll draw out shilling after shilling, and one piece after another, and then if eueryevery peice be right, you cannot be cozened in the maine summe. The same course must you likewise take here, if you would be secured of this, that you are sound and vpright; make narrow search into your selues, try eueryevery of your graces, examine eueryevery suspected action, and then you cannot bee deceiued.
Fourthly, borrow what helpe you can from others, as you vsually doe in other cases of your owne accord; when you are darke your selues, you call in the light of your neighbours: so it must be here, get more light then your owne, when you buy a beast, you'll entreate others helpe; Good neighbour, let me hauehave your opinion in this businesse, foure eyes see more then two, and six then foure. And so must we deale in this behalfe also, say; Neighbour, what be your grounds, what be your marks, &c; pray'y let me hauehave your helpe: foure eyes see more then two, & six see more then foure. And thus, if we doe according to the former directions, it is possible, doubtlesse, to auoyd and frustrate Satans cunning wiles, and the deceitfulnesse of our owne treacherous hearts: This we should the rather endeauour, for that we are all afraid and careful of being cozened in other things, how much more here, sith of all deceits, selfe-deceit is most odious, as of all murtherers, he is most to be detested that murthers himselfe.