The Righteous Mans Plea to True Happiness, Sermon 1 · Sermon 3

The Righteous Mans Plea to True Happiness · Sermon 1 · Sermon 3

p. 68SER. 3.The third Sermon.

PSALME IV. VI.

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

THE Point you remember was, That no worldly thing can make us happy; Wee opened the Point, both concerning the Subject, what thoſe things are that will not make a man happy. In a word, wee ſhewed, that it was no created good whatſoever, not the beſt, or quinteſſence of all, nor the moſt, and the confluence of all together. Neither the intrinſecall goods of the minde, nor the extrinſecall of the body, or eſtate, no nor all thoſe that are more excellent, not any pleaſure p. 69to ſatisfie the body, nor any honour to ſatisfie the minde, nor any other thing to ſatiſfie both, whether friends or eſtate, &c. none of thoſe can bring a man true happineſſe.

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

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

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

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

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

Wee come now to the application of the Point, which I deſired, and thought to have p. 70finiſhed the laſt time; and therefore I did caſt it into a compendious mould, ſo as it might have gone along with the other; time prevented me; and now I ſhall reſolve not to inlarge it, but to deliver it in the ſame compaſſe, and with the ſame brevitie, I then intended; partly becauſe I finde ſome weakeneſſe which makes me not altogether fit to inlarge much; and partly, becauſe what ever may ſeeme to be defective, or ſhort in this place; there will be ſufficient opportunity in the next Point to bring it in, wherein wee ſhall treate of the poſſitive part of happineſſe, wherein it lies indeede, if it doe not lie in theſe worldly things to make us happie.

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

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

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

1. It may convince the errour of worldly Philoſophers: Wee may here receive a good principle, by which we may convince all the erronious conceits, which men are ready to p. 71faſten upon; and which doe faſten upon men, many times ere they are aware, wee may ſee here the broad and wide errour of all Philoſophicall fancies concerning happineſſe.Convince the errour of worldly Philoſophers. Auguſtine reckons up no leſſe than 288. ſeverall opinions of ſeverall learned Philoſophers, that placed happineſſe, one in one thing, and another in another thing; every one being different, and oppoſing one another, every one contradicting what others had ſaid, and being confident of his owne. But as the Apoſtle ſpeaks of the Romanos in the like cauſe, Rom, 1.22. foreign. i. e. The conceit of their owne wiſedome, and their ambition made them fooles, i. e. even befooled them, and they grew infatuate. And indeed, this is a point, that it is not to be expected, that the conceit of naturall reaſon, or the naturall light of a man, ſhould ever be able to guide a man ſteadily to. No marvell that they did ſpeake like blinde men, like drunken men, and runne in a labyrinth, in a miſſe maze, and were not able to get out of it, having not the lanthorne of the light of divine revelation to lead them out. It is not worth the while to ſpeake particularly of them, I ſhall content my ſelfe onelyonly with a briefe touch of them.

We ſee all the opinions of Philoſophers,& all their knowledge cleane out of the way, yea, and the wiſedome of all naturall men, is too ſhallow by farre, and all naturall abilities, p. 72to come to ſhew ſteadily wherein true happineſſe lies. If nature could have done it, then the learnedſt wits, and wiſedome might happily have found it out. But they could not, they groped in the darke, as the Sodomites when they were ſtrucken with blindneſſe groped to find Lots doore; ſo they groped to ſee if by any meanes they might finde out happineſſe, but they had not light enough to doe it.

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

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

Who is there that doth not place too much in theſe worldly things? that hath not too high an eſteeme, and makes too precious account of them: and doth not retaine many times in his minde, and nouriſh too, ſome ſecret thoughts at leaſt, that there is ſome extraordinary vertue in thoſe things to make a man p. 73happy. There be many caracters, that doe evidently diſcover the reliques of this diſeaſe, that it is not fully cured, even where grace begun his worke. But I ſhall better touch on this afterward, and ſhall therefore paſſe it now.

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

1. Of others; We may learne to judge what is true happineſſe, and who are the happy men. And if we will doe this aright, wee muſt not doe it Populari trutina, not weigh it in the ballance of the world, but come to the ballance of the Sanctuary, and weigh things there, by which it will appeare evidently, as out of this truth that wee have named, and treated on, who are happy, and who not. We ſhould not thinke thoſe the happy men, that have either the excellency, or the confluence of theſe worldly things: As when I ſee a man, ſuppoſe one that hath a very great eſtate, and hath plenty of all in this world: Suppoſe he hath with that many perfections of body, as beautie, and ſtrength: Suppoſe hee with all this hath many excellencies of minde, that hee is pregnant in underſtanding, and admirable in many ſuch abilities. We are ready as Samuel was in the cauſe of David; wee are ready to miſtake the true happy man, and to ſet the crowne of happineſſe upon the wrong head, as he was ready to powre out the Oyle p. 74upon Eliah the eldeſt ſonne, and a goodly man, and leaſt of all though upon poore little David, that was an out caſt and abroad in the field as a Shepheard; and this man Eliah was a Gentleman, a Gallant home with his Father, and hee keeping his Fathers ſheepe; but God placed the crowne upon him, though, as I ſaid Samuel was ready to miſtake. And we are ready to doe ſo in this cauſe that wee now ſpeake of. But now this point will, and ſhould helpe to rectifie and guide our hands aright in placing of the crowne of happineſſe: and it teacheth us not to meaſure by worldly things, not to count thoſe the happy men that are the darlings of Fortune, that are lulled aſleepe in the lap of the world, and are dandled there, and have all plenty, and abundance of worldly things.

Our owne happineſſe.2. This may rectifie our judgements concerning our owne happineſſe; in this the deceit is more dangerous. As this will helpe us to judge of others, ſo of our ſelves: wee ſhould not therefore (if wee will be true to this Point, and doe remember it well) be in danger to bleſſe our ſelves, and ſooth up our ſelves, as though wee were in eſtate of happineſſe, when things goe ſmoothly with us. I beſech you to remember this preſent point, and keepe the truth of it in your minds, that it may be a charme againſt all enchantmens in this kinde, that doe faſcinate our p. 75minds, and bewitch us with the things of this world: Doe not thinke the rich man, or the honourable man, or the wiſe man, that becauſe he hath theſe indowments, therefore he is happy; not you your ſelves if you have them. Deceive not your ſelves, your happineſſe hath not in theſe things; although you are rich, and witty and beautifull, &c. theſe are indeede great things, but theſe make not the man▪ doe not thinke ſo, as to befoole yourſelves, and not looke out after the maine. It is an obſervation, a man were better be deceived in the darke, than have a falſe glimmering light, becauſe the confidence of the one will make him careleſſe and ſo fall; whereas otherwiſe hee would weigh more how hee goeth, and ponder every ſteppe carefully, and ſo avoid the danger. A man were better be in a bad and blind eſtate and condition, than in ſuch a condition, as hath a kind of glimmering of happineſſe, which keepes him off from the true happineſſe, and makes him runne many times upon the rocke of true miſery, out of a falſe conceit, that he is already in the ſtate of happineſſe. But of theſe things I have ſpoken enough for the preſent.

2. Vſe. Reprehenſion of.As we have ſomething here for the rectifying of our judgements in the point of happineſſe; ſo in the ſecond place, this affords matter pregnant enough of Reproofe & Reprehenſion; to reprove the practiſe of many men p. 76in the world. I will firſt name the practiſes, and then a little unmaske the pretences, by which men thinke they have a nooke to runne out at, and thinke that this truth, doth not touch them with any juſt reproofe.

The practiſe of worldly men1. The practiſes of worldly men. It is cleare enough that all worldly men that are made up of dirt, and who carry about them the curſe of the Serpent. VponUpon thy belly ſhall thou go, & duſt ſhalt thou eate. They are like the woman in the Goſpel that had a ſpirit of infirmity for ſo many yeares that grew crooked downward, towards the earth. Theſe are worldly men, men that doe minde the things of the world onelyonly, which makes them grow crooked, downeward; who make it their great worke, and onelyonly ſtudy, becauſe they place the onelyonly happineſſe in it; and ſo ſpend and ravell out all their time, and ſpinne out all their bowells for the purchaſing, and the getting of worldly things. They are cleane out of the way, and miſtake foully as the Father ſpeakes; Vitam beatam quarunt in regione mortis. It is a foule miſtake to looke to finde heaven in hell; happineſſe in miſery; ſuch are they that minde nothing but worldly things. And they are clearely to be reproved.

Of Godly men.2. The practiſes of the godly men here reproved. There are many that doe not onelyonly pretend to godlineſſe, but doe participate (it may be in ſome degree) of godlineſſe, that are p. 77blame worthy too. If our happineſſe lie not in worldly things, as it doth not, why then doe godly men ſoule their hands, and diſparage their names, in being ſo greedy in their purſuit of theſe worldly things; in being too having, and taking too much delight and contentment in them, and being infinitely grieved at the loſſe of them; and ſo for all other the ſymptomes which argue an adherency of the ſoule to them. It argues a roote of bitterneſſe, in them, in ſome degree, and that they place more happineſſe in theſe worldly things, then God would have them, or then hee ever did: for, every man doth proportion his care in ſeeking after any thing, according, to his eſtimation of the conjunction of that thing which hee ſeekes after, with his happineſſe; happineſſe being the end of all a mans aimes. Hee would not minde over much, or be greedy over-much of any thing, but that there is a ſecret eſtimation in a mans breaſt, that it is very neere alyed, and of very neere kinne to his happineſſe. Now it is cleare and evident amongſt us, that there is this fault even in godly men, that they doe too much licke up the duſt, and doe too much groape after worldly things, and ſet too great a price upon them, and therefore the reproofe reacheth to them alſo. I may well make uſe of that which Chryſoſtome ſaid ſometime, that if he were the fitteſt in the world, to preach a Sermon to the p. 78whole world gathered together in one congregation, and had ſome high mountaine for his pulpit, from whence he might have a proſpect of all the world in his view, and were furniſhed with a voyce of braſſe, a voyce as loud as the trumpet of the Arch-angell, that all the world might heare him, he would chuſe to Preach upon no other Text, then that very one, even in this Pſalme, O mortall men how long will ye love vanity; and follow after leaſing; thoſe deceitful things of the world which promiſe happineſſe, when they cannot make it good. It is that which would make a Sermon of a generall reproofe to all the world, and come home to every one.

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

The beſt plea of all is, that they doe but make conſcience of their duty, we are to ſeeke theſe worldly things in ſome meaſure, becauſe God appointed every one to doe it, and the hand of the diligent ſhall make rich. God hath made us our owne executioners, our owne inſtruments, p. 79to be fabirs fortunae in ſome ſenſe; to be ſervers of our ſelves, and to helpe our ſelves with the neceſſaries of this life. And the conſideration of a mans charge and family, and eſtate, and ſuch like, will afford a man plauſible gloſſes, and probable arguments to defend themſelves, even thoſe that are moſt deeply tainted with this poyſon, and guilty of this fault, yet thinke to wind out of all reproofe, and eſcape the blow thereof with ſuch faire pretences.

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

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

I deſire no man would deale with me, or with any other that ſhould cal on them, to take heed of immoderate love of worldly things, or an immoderate proſecution of them, I ſay not deale with us, as many wil deale with man: for though men have no ſuch art as to enter into the hearts of men, men have not a window to looke into the breſt, and ſee the ſecrets of his heart, and thoughts. I am contented to conceive ſo charitably of you, and charitably to interpret and excuſe, except I ſee the failing be over groſſe, if it be not extravagant, p. 80and exorbitant, I will candidly make the beſt conſtruction: But remember that beſides man, whom thou maiſt put off with words (becauſe hee hath no ſuch art to ſee thy inwards) yet thou haſt a God to deale withall, and thou haſt a great Tribunall, at which thou muſt give up a reckoning; thou haſt a conſcience within thee to deale withall, which will once be awakned. And though I be not able to convince thee, that thou doſt too much poize towards, and poſt after worldly things, that thou goeſt beyond the golden line of mediocritie; yet if thy owne conſcience doe accuſe thee, conſulting with the Word of God, and thoſe many paſſages in it which point out this ſinne; that if there be any truth and proprietie in the Word, all thoſe paſſages flie in thy face, and proclaime thee guilty, that thou art guilty of this ſinne; I ſay, thinke not becauſe now thou canſt put mee off with ſuch flimme-flamme excuſes, thou canſt put off God too; then daube not with God, and thine owne conſcience, with whom it is to no purpoſe to diſſemble; this being premiſed in generall, I ſhall adde but theſe two things in particular.

There ſhould be a vaſt difference.1. Firſt of all, conſider that there is a very vaſt, and wide, and broad difference, betweene thoſe affections which wee ſhould have to God, and thoſe which we are allowed to uſe for the world, and worldly things: There is a vaſt, and p. 81broad difference betweene the excellencie of the one, and the vanity of the other; and therefore there ſhould be as vaſt, and broad a difference in our proſecutions, and affections towards the one, and towards the other; and if there be not a very broad difference, that thou doſt infinitly more purſue after God, & after heavēly things (which are infinitly of more worth than all worldly things) than thou doſt after any worldly thing. If there be ſo nice a difference that thou canſt hardly diſtinguiſh and diſcerne, which is predominate in thee, or which thou doſt moſt looke after; in which thou placeſt the greateſt part of thy felicitie, thou art guilty; for it cannot be right, unleſſe there be a broad difference; becauſe it is but reaſonable▪ If God be ſo infinitely tranſcendent above all theſe worldly things; and goe ſo farre beyond all thoſe earthly things, as that they are all but as the duſt of the ballance in weight againſt God: Then if thou doſt ſeeke theſe things, and minde theſe things, and doſt doe it any way as much as thou doſt God, it is certaine thou doſt it inordinately and exorbitantly. And therefore to end this, I would deſire every one, but to try their conſciences and their hearts, and ſee whether they can diſcerne ſuch an infinit diſtance in themſelves, between the price they ſet upon God, & heavenly things, & the proſecution after them, and that price they ſet upon, & the proſecution they do p. 82make after worldly things; if they doe not finde the difference wide, but that their hearts doe bend and warpe too much towards worldly things, it is certaine hee is guilty of this fault which I now taxe, and the words doe meet with him in a juſt reproofe, and hee hath neede to be humbled for it.

2. As there ſhould be ſo wide a difference, ſo broad a difference betweene thoſe two, that it ſhould be written in legible caracters; it may be in a palliating way onemay ſay. I will dare any man in the world to ſay, if bee can, I am as much for the world as for God; I know there is a broad and a wide difference to be put betweene them, and a man ſhall wrong mee to thinke I bring the world in competition with God: when as alas, all theſe pretences will be but as Fig-leaves to cover him. As ſuppoſe now in an other caſe, I ſhould palliate an inordinate love to the maid, more than to the wife, and yet the wife deſerve more of love; this is a great ſuſpition, for there is a great deale of difference, that is betweene the one, and the other, if I ſhould not make a broad difference betweene the one and the other, I might be ſuſpected; and I will aſſure you, how ever a man may be free from the ſinne, yet hee cannot be free from the ſuſpition of an adulterous minde towards theſe worldly things, if there be not a vaſt diſtinction, and a broad difference in our p. 83carriage towards the world, and towards God. Now I ſay, as there ſhould be this wide difference obſerved in our proſecution of the world, and of God: ſo there might be,There may be a cleare evidence. and are meanes to fetch men out of their holes and fences that they have, and cleare evidence to convince, that there is a great deale of exorbitancy, and diſorder in this kinde, in the carriages of the greateſt part of men in the world, and even of Chriſtians too, that profeſſe themſelves to be ſuch, and indeede ſuch as are really ſuch, but are not aware of this remainder of corruption that ſtill adheares unto them; eſpecially ſith it comes diſguiſed, and covered with ſome faire excuſe, or vizard. I ſay there be many evidences,If we conſider. that might clearely evince it to a man, that wil deale truly with his conſcience, and not captiouſly, as one man will deale with another. He give but a briefe touch.

1. Examine thy expence of time;Expence of time. what time doſt thou beſtow upon God, and what time doſt thou beſtow upon the world. Certainely a man that loves his wife will not beſtow more time in converſing with an other woman, it will be very dangerous and prejudiciall to his credit and reputation if he doe: and hee can hardry waſh his hands from ſhroud ſuſpition. And in this caſe it is ſo likewiſe, if a man ſpend all his time, or the moſt of it, in the proſecution of the world, and worldly things, and grudges at a little time for God; p. 84ſixe dayes are not enough for the proſecution of the world, and one day too much for looking after God, and after heavenly things; is not this a ſigne of the hearts going out inordinately after the world? But I know there may be many difficulties in this, and ſome that may be juſtly objected againſt this character, and therefore having given this in generall, I paſſe it.

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

Thoughts and cares.But now examine in the next place the proportion of thy paines, eſpeciall with the concurrence of thy affections, and thy heart, which hath the moſt full gale of thy paines, and which art more eager upon. I ſay, if thou doſt neither give God the principall of thy p. 85time, nor beſtow the greateſt part of thy time upon him, yet doſt thou give him the principall of thy heart and affections; that though thou art neceſſitated to converſe more about the world, then for God; why, yet if thou doſt it more eagerly, and with a greater eagerneſſe of affections towards God; and thy heart doth infinitely more prize, and love, and eſteeme of God, and goeth with more alacrity and cheerefulneſſe, and more heate, and delectation of ſpirit, when thou art about God and about heavenly things, than it doth about worldly things, this may be ſome thing indeed; but if there goeth together with the flower of thy time, the eagerneſſe of thy heart and affections towards earthly things, that thy heart is corrupted with them, and thy judgement, and thy eſtimations drawne after them, and thou art builded more on them, and pleaſed more with them; and in a word all thy affections runne more to them; than to heavenly things: I cannot ſee then how there can be any colour of excuſe. Now therefore examine thy ſelfe in this, and doe thou deale truely with thy ſelfe, and by that wee may diſcerne a greater ſtreame running for the world, than for God, and ſo a great diſorder in the affections.

And laſtly, it is an evident character,Neglect of. that there is an inordinate love going a whoring after the world, and of placing our felicity in p. 86them, more than we ſhould doe, and more than we doe in God; when wee can facilitate and further our proſecution of theſe worldly things with a neglect of our duty to God:Duty to God. when I can neglect my duty to my God, when I can neglect my duty to my owne ſoule;To our owne ſoule. when I thus runne after the world, that I care not if I doe trample upon God in the way, and trample upon Chriſt in the way, upon my owne ſoule, upon heaven, and all in the way, ſo that I can make ſo much the more ſpeede towards theſe worldly things. This is an evident ſigne that my heart is addicted to them, and that my heart is over-growne with a deſire of them. Marke this, and if thou findeſt, I ſay, that thou canſt diſpenſe with thy duty towards God, or any ſervice of his for the proſecution of thy worldly eſtate; if thou findeſt that thou canſt diſpenſe with thy duty towards thy neighbour, becauſe thou wilt not diminiſh thy eſtate, or that thou canſt diſpenſe with thy duty towards thy owne ſoule, neglect the ſpirituall edification of it, becauſe it doth take thee from the proſecuting of the world; This is an evident ſigne that thy heart runnes out wonderfully inordinatly after them.

Exhortation.3. Vſe. In the laſt place, let me adde briefely the ſumme of the Exhortation: which (if time had not prevented) I would have propounded more particularly. The exhortation p. 87ſhall be to preſſe this duty upon us, that wee knowing our felicitie doth not conſiſt in theſe worldly things, would regulate and ſquare our ſelves by this rule.

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

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

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

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

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

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

1. Abate our actions, Action.the eagerneſſe of them; learne hence not to be ſo buſie, not ſo early and ſo late, and ſo thoughtfull, and ſo carefully for, and about theſe worldly things, p. 88not to be ſo anxious in our ſpirits for them. I ſay, learne hence to abate our actions: not to incumber our ſelves too much with worldly things, doe but as our duty and conſcience require, ſo farre as we are bound by the rule of dutie, to provide for our ſelves and family, do it in duty and inconſcience to God, but doe not over-doe it, doe not too much, trouble not your ſelves about too many things as Martha did.

Affections.2. Abate at leaſt, if not our actions, if wee cannot forbeare any one of our actions, but our charge and calling require it; yet I ſay, abate in our affections, coole our affections towards theſe things, that though I doe uſe them for neceſſities ſake, yet my heart longs to be freed from this neceſſitie: O when ſhall my minde be perfectly freed from theſe things! and O when ſhall that happy time be, that God will free me from the burden of theſe worldly things, that I may not ſoile my ſoule ſtill with theſe worldly things: that I may not converſe in this preſent world alway; but that I may live continually in the injoyment of that bleſſed preſence of God, and behold his face continually, and exerciſe my ſelfe in nothing but ſerving and praiſing of him, and having nothing elſe to doe! Abate at leaſt your affections, doe not ſo much eſteeme theſe worldly things, and this world, though you cannot leave it, yet deſpiſe all theſe p. 89worldly things, and contemne them, and trample them, and have them under our feete, as God hath given them to us, ſo eſteeme them, but as in the Pſalme 8. Hee hath put all things under our feete: In reſpect of worldly things, it is true of the godly man; in this ſenſe it is true, I ſay, in regard of Chriſtians, they have them all under their feete; but worldly men have them as a crowne on their head, and they eſteeme it ſo; but indeede it is a burden, that preſſeth them downe, that they cannot ariſe in any noble thoughts; and therefore to prevent this, abate your affections towards theſe worldly things.

3. Learne to abate your estimation, Exhortation.or elſe theſe cannot doe it. For ſo long as we nouriſh ſuch an erronious thought, that this is the only happineſſe, Miniſters may talke what they will; they diſparage riches and honour, &c. that have it not themſelves; they diſparage pleaſure, that have not beene acquainted with it; but yet when all is done, happineſſe lieth in theſe things. For ſo long as there is ſuch a roote of bitterneſſe within us, ſuch a corrupt opinion, it will not onelyonly overflow like the gall, to imbitter, and poyſon our affections, but alſo our actions; and ſo all things will be diſordered. As in a Watch, if the ſpring wheele be out of frame, all runnes wrong, ſo if this be poyſoned, all will be in danger: The very ſpring of every p. 90thing in a man is a mans judgement, and if that be tainted and corrupted, that will ſoone corrupt, and poyſon our affections, and our actions: for there is a naturall connexion betweene them, and the intellectuall part is the guiding part of all the reſt; and therefore if you would keepe all the reſt aright, that your actions may be moderate, and your affections may be moderate, you muſt labour to get, and keepe moderate opinions, moderate your apprehenſions of them; thinke not too highly of them: but rather thinke on theſe things, that may moſt of all diſparage them, and blocke them, and take off the beauty of them, and that glory that is on them, that may dazle our eyes. Learne to abate the world in our proſecution of it, in our actions, in our affections, and in our eſtimations; this is the firſt thing that we may learne from this.

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

But we have ſhewne, it doth not lie in theſe worldly things; it lies therfore in ſome other, p. 91and we have miſtaken the box all this while, and taken quid pro quo, as the ſaying is. Then let us tranſlate our affections, which we have ſpilt upon theſe earthly things, and place them upon better things, in which our felicity lyeth: tranſlate them upon God, upon Heaven, God. Heaven. Holineſſe.upon Holineſſe: theſe are undoubted felicity, and the way unto it. The other things of this world are nothing neere the thing, happineſſe it ſelfe, no nor the way unto it: but thoſe are undoubtedly ſuch, and therefore they are worthy to poſſeſſe, and inherit all thoſe excellencies, of our judgement, and affection, and actions▪ And the ſtreame of them ſhould run; currantly after heavenly things. But I ſhall touch on theſe things more, when I come to the next point.

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

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

1. Suppoſe we want theſe worldly things,Want. let us not be over ſorrowfull, and hang downe the head, becauſe we are at a low ebb in theſe worldly things. Remember this to moderate p. 92it, my felicity is not in this thing, nor any part of it, no nor any way unto it. And therefore I can ſpare them, and be without them, if God doe thinke it fit: I can live well without them I can well afford to want them, ſince I loſe never a whit of my felicity by them: It is neither annihilated, nor eclipſed by the want of them; let us not therefore be overmuch caſt downe if we want them.

Loſſe.2. Let us not be too much caſt downe for the loſſe of them: which is indeed the worſe; O that I had them once, that is a ſad word, to thinke I had them once, but now have loſt them: It is more grievous to be ſtript of what a man had, then ſimply to be naked, to be ſtript of all the injoyment a man had, and tooke ſome pride in, and wherein he thought himſelfe happy, and afterward to be brought to a low ebbe from that, as the Prodigall was, to be brought to the huskes of the Swine; ſo farre degraded from that injoyment, and contentment a man had before, this cuts more deepe, and pierceth the ſoule more grievouſly, but yet this conſideration may helpe to mitigate and moderate it, and compoſe our hearts in this caſe: It is true I have loſt, but I have not loſt ſo much of my blood, or my ſpeciall happineſſe: no nor any thing that is eſſentiall, or rituall to it. And may not a man comfort himſelfe in ſuch a caſe as this? Suppoſe a man had beene in travell upon the way, p. 93and had met with theeves, and he had ſome looſe money in his pockets, but had in a private place (which the theeves were not aware of) ſome precious jewell, and the theeves ſhould come and take away onelyonly the looſe money, and not finde his jewell, would that man rejoyce or be ſad thinke you, when he is gone from the theeves: would he be ſad and hang downe the head, becauſe he had loſt it may be two or three ſhillings, or rather be thankefull and glad; that he had ſaved his jewell. And ſo it is in this caſe, that man hath no reaſon to be ſad, though he loſt any worldly thing, if he loſe not part of his happineſſe. It is not my jewell that I have loſt, it is onelyonly ſomething that did fit looſe about me, a little worldly thing it may be, which was not connaturall with me, but more eaſie to be ſeparated from me, and ſo without a diminution of happineſſe. This might helpe to compoſe, and to bring the heart in a right frame, when I conſider I have loſt ſomthing, but it is but a poore thing, that is not any part of my happineſſe.

2. This may teach us to moderate our envy, Envy.we are ready to repine at thoſe that have more then we; and when we finde any want in our owne eſtates, we can cavill with God for others; becauſe they are higher, or better then we, therefore God deales unkindly with us, and we begin to repine at this, and many times the heart is ready to miſcarry in ſuch an p. 94eſtate, with ſuch childiſh thoughts. But now this point will rectifie a man, and tell him, he hath no reaſon to envy him for having that which is ſo poore, that it makes not a happy man. Alas poore miſerable man, that hath never ſo much! I thinke with ſad thoughts of him, when I conſider this man is counted a happy man by the world, but yet he is farre from it, being hee is farre from God, I ſhould doe well rather to pray for him, and commiſerate him, then envy ſuch a man, and I ſhould rather ſtudy how to direct him to follow that which is right happineſſe, and that be might not any longer deceive himſelfe, and pleaſe himſelfe with glaſſe, better then pearles.

Delight of fruition.3. This ſhould teach us to moderate our delight in the fruition of theſe worldly things. Doth it become Chriſtians to bathe themſelves in pleaſures, and delight and ſolace themſelves in theſe worldly things: as Nebuchadnezzar did in his pallace, in his Babel, is not this Babel that I have built? No certaine, the delight of a Chriſtian ſhould not runne out in exceſſe in the uſe of theſe worldly things; becauſe he hath plenty of them: But he ſhould labour to moderate and keepe himſelfe within his bounds, becauſe though theſe be good, yet they be ſo inferiour, that his happineſſe doth not conſiſt in them, and he ſhould delight in thoſe things that do conduce towards p. 95his happineſſe, rejoyce not in theſe things; but rejoyce, as our Saviour ſaith, in this, that your names are written in the Booke of life. That is, that a Chriſtian ſhould delight in, and rejoyce himſelfe in, and bleſſe God for, and not runne into the ſame exceſſe of riot, in the uſe of theſe worldly things, as worldly men doe, that thinke theſe things a great part of their happineſſe, and thinke to peece out their happineſſe by getting of theſe things. Farre be it from the thoughts of a Chriſtian to be ſo earthly minded, that hath more noble things to delight, and ſolace himſelfe in.

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

Nec, Palma negata macrum, donata reducit opimum.

Wee muſt reſolve not to be puffed up as a bubble, with a childs blaſt in a Wallnut-ſhell, when he hath in it a little ſope; we ſhould not be puffed up, when wee have great things in this world, nor caſt downe when they are low, nor greedy in our proſecution of them; but be contented to uſe faire plea, and a conſciencious courſe for the getting of them, and if I cannot have them ſo, I will reſt contented with Gods will: theſe things we ſhould learne p. 96in generall from this Point. And there be but two particulars that wee ſhould all learne from hence.

1. To be ſo farre from cleaving to the poſſeſſion of theſe things,Communicate. and having a longing deſire after them. That we ſhould be willing upon this principle, to communicate thoſe things that God hath beſtowed upon us, unto others: and not as the Serpent, keepe the golden apples, and neither to eate any our ſelves, nor ſuffer others to eate them: It is an alluſion of a Fable; but yet may have a truth in it, as it hath reference to the Cherubin that keepes the garden of Paradiſe; ſo wee ſhould not hover over our eſtates, and cannot indure any other to come neare them, as the Hen over her chickens, that is ready to flie in the face of thoſe that come neere them: but let us be communicative, our happines doth not conſiſt in the having of them, ſo much as in the uſing of them well, diſpenſing and giving them to others, that is the way by which all theſe worldly things may be conducible to our happineſſe: It is not the meere poſſeſſion of them, but the right uſing of them, that makes them inſtruments of our happineſſe: As the Apoſtle, exhort rich men not to trust in uncertaine riches, but to be fruitfull in good workes; becauſe, as I ſaid, our happineſſe doth not depend upon the having of them, but upon the right uſing of them; God p. 97hath made us but diſpenſers, and if wee diſcharge our fidelitie in them, wee ſhall advance our happineſſe, but otherwiſe wee ſhall advance our wickedneſſe.

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

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

1.Motives. Conſider. Vanity of the creature. From the conſideration of the vanity of the creature, in all theſe worldly things; there p. 98is not enough to give any delight, or ſatisfaction to a man: they are of no worth, if we doe but well weigh the emptineſſe of them.

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

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

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

Excellencie of duty.And laſtly, Conſider the excellency of the duty: it will free us from many temptations, p. 99and fit us for all duties and ſervices towards God: who knowes not that the too much thought, and care for the things of this world, choakes all the good feede of Gods Word in the beſt of us; as it is in the Parable; and breedes a thouſand miſeries, and diſtractions, which (if a man would learne to moderate his proſecution, and deſire of the world, and worldly things) hee might be free from, and his ſoule exquiſite in the ſervice of God.