The Righteous Mans Plea to True Happiness, Sermon 1 · Sermon 6
SER. VI.The ſixth Sermon.
PSALME IV.VI.
There be many that ſay, who will ſhew us any good? Lord, lift thou up the light of thy countenance upon us.
WE are ſtill on the point of happineſſe, where the firſt point handled was, That true happineſſe 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 happineſſe: The third was, that God alone can bring a man to true happines here, and perfect happineſſe hereafter.
The fourth point remaines, which with theſe words, and the coherence of the Pſalme, ariſeth well enough, and that I lay downe thus: Doctrine. Sound knowledge and beliefe, joyned with ſoveraigne feare and love, and both theſe joyned with ſyncere repentance and obedience, according to the line and light of the true Religion, is the only way to bring a man to true happineſſe.
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 ſeverall branches of thoſe things that are neceſſarie to make up the way to true happineſſe.
Secondly, I ſhall recollect the generall of all theſe particulars, and the ſumme of them.
To begin with the particulars firſt;Particular. there bee three things which I doe affirme in it to concurre to make up the entire and full way to the true and perfect happineſſe, and in every one of them I ſhall diſtinctly mention both the acts that are required, and the qualitie of thoſe acts.
The firſt branch belongs to the matter of underſtanding, where there is a double act, viz.Sound knowledge and beliefe.
1. Knowledge.
2. Beliefe.
And the qualification of thoſe is,
1. A ſound knowledge.
2. A ſound beliefe.
The ſecond branch containes likewiſe (as all the reſt) A double act of the affections.
Soveraign feare and love.1. Of Feare.
2. Of Love.
And the qualification of theſe is, they muſt bee ſoveraigne.
The third branch belonging to the whole, and as the iſſue of both theſe, containes a double act,
Syncere repentance and obedience.1. Of Repentance.
2. Of Obedience.
And the qualification of both theſe is expreſſed in this word, they muſt be ſyncere.
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 Beliefe.
Knowledge in General.To begin with knowledge 1. In the generall, that there is nothing ſo ſutable to the nature of man, who is of an intellectuall nature, nor nothing more neere of kin to happineſſe, then to bee advanced to knowledge: Ignorance and blindneſſe is the brutizing, and knowledge is the higheſt perfection of the intellectual nature, and there is no knowledge whatſoever (if reall knowledge in any kinde, and not falſly ſo called) but is very conducible to our good, and happineſſe, though very remote and far of, and therefore to take it in particular.
In Particular.2 That knowledge in particular which is neereſt in relation with, and of moſt proper concernment, on which our happineſſe 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 uſefull even to the knowledge of God; But all other knowledge is nothing towards our happines 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 neere relation to, and neere connection with our happines.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 Workes.
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 neceſſitie muſt be knowne 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 excellencie, which is not communicable to any creature whatever, being not ſo qualified: as (not to meddle with particulars) the infiniteneſſe of God, the power, knowledge, and goodneſſe 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 dependance on him as God, for my dependance on him by faith muſt have relation to the excellencie of God, to have a bottome, foundation and ground-worke on that.
In his works2 God is to be knowne in his workes, the workes of creation and providence are the maine, and ſo in thoſe excellencies of relation that depend on theſe, for by vertue of this, that he is creator and governour of the world, hee muſt needs bee the Lord of all, and all creatures are and muſt bee ſervicable to him: for dominion and ſoveraigntie over another, God could not have, except he had made it; and there was nothing till hee made manifeſt his excellencie in ſome works, nothing but himſelfe, now no man hath dominion in regard of himſelfe, to ſpeake properly, as a Lordſhip, for that is a relative attribute reflecting on the workes of God; when God had made the world and the creatures in it, there was a reſultancie and relation ariſed out of that, betweene him, and his workes, they are his workmanſhip and all his creatures, and ſervicable at his diſpoſing, and he as their Lord diſpoſeth and ordereth all, and ſo much of neceſſitie muſt be knowne in generall, 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 maine thing to be knowne concerning God, and that is, he muſt be knowne not only according to the excellencie 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 doe thoſe things that wee doe out of our owne heads and fancies, which wee thinke 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 therfore the revealed will of God (to mention no other thing) in the main ſubſtantiall thing, viz. that God is pleaſed to enter into covenant with man; and except we know the ſubſtance, and the maine of the covenant betweene God and man, in which God is pleaſed to reveale himſelfe concerning the way to our happineſſe: which containes,
1 Partly,Which contains, What he commands. In the law, Holineſſe, Righteouſneſſe. what hee commands and requires at our hands, whether,
In a legall way.
Or in an evangelicall way.
1 In the legall covenant, perfect obedience is required, and ſo perfect holineſſe, and perfect righteouſneſſe.In the Goſpell.
2 In the evangelicall covenant, obedience is not ſo required, though there be ſtill a naturall obligation on man to God, hee oweth him all obedience, and that cannot be diſſolved, the obligation cannot be cancelled, there can come no ſupervenient thing in the world to take it off, much more is it farre from grace to annihilate the obligation of obedience, it only heales the inabilitie 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 legall covenant was ignorant of, and that is,
1 Faith in Chriſt, that what I come ſhort of in my owne performance, and ſo could not ſatisfie the Law or God, and the Juſtice of God, I therefore goe out of my ſelfe to finde it in another, and lay my confidence on another, who hath paid the price for my happineſſe, and made up what was wanting in me: obedience is now ſupplied by faith which is evangelicall, and which the law knew not of before.
2 Obedience is now made up by repentance, that though a man doth not keepe a conſtant tenour of exact and rigourous obedience, yet there comes in a ſupplie of that in another evangelicall 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 exactneſſe of it: Now I ſpeak of theſe things only as things to bee knowne and believed, the the ſumme as leaſt of Gods covenant, by which he is pleaſed to diſpenſe happineſſe 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 bee ſome good degree of knowledge of theſe things, but yet this is not all the ground-worke laid towards happineſſe.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 threatnings of wrath, upon our breach and neglect of what God requires of us in the covenant.
2 By promiſes on Gods part,Promiſes. in which we may ſee what we may expert from God and looke for at his hands if we doe performe what he requires: now the covenant containes both the promiſes of this life, and the promiſes of a better life: Theſe things all belong to the ſubſtance of the covenant betweene God and man, and containe the way by which he conveighs happineſſe unto us, and therefore muſt be knowne; but I ſpeak only of knowledge in the act.
2 Now leſt there ſhould bee any thing wanting in the branch of knowledge,Divine things. I adde this to make a ſupply of it: only to mention it therefore and ſo to paſſe; There muſt be the knowledge of Divine things.
The knowledge of God in his nature and in his will, and of divine things that pertaine to theſe, that have a neceſſary connexion with theſe.
2 Faith in God:Faith aſſent. there muſt bee 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 bee an apprehenſion and knowledge joyned with faith; believing and aſſenting to thoſe things wee doe apprehend: a man may know ſomething (ſuppoſe concerning heaven) that another man may tell him, but hee may believe it no more than a fable; or hee may be able to diſcourſe and deſcribe it as well as another, but if ſo be a man yeelds an aſſent or beliefe unto it, ſo as he conceives a realitie in the thing, and a ſubſtance, ſo as it is not fabular and imaginary, but reall, this is faith: when the mind of man cloſeth, and aſſenteth, and conſenteth unto it: I meane no more here by faith then an aſſent, though I know it comprehends more then this, which is the reaſon of the miſtake of many Divines, and of the diverſitie of opinions that is among them, and ſo of their contradictions one of another; I ſay, the not cleare obſerving of the uſe of the word: but every one underſtands the word in his owne ſenſe, and ſo takes up opinions according to his owne mind, and ſo makes contradictions, which oftentimes, are about matter of words: now I ſay, faith comprehends not only the act of the underſtanding, but the act of the will too, ſo as the will doth imbrace and adhere and cleave to thoſe truths, which the underſtanding conceives: and not only imbracing meerely by the aſſent to the truth of it, but by cloſing with the good of it, taſting and reliſhing it: as faith in Chriſt is not only the aſſenting of a mans mind that Christ is the Saviour, but a reſultancie of the will on Chriſt as a Saviour, embracing of him, and loving, eſteeming, and honouring him as a Saviour: the Scripture comprehends both theſe together, and there is a rule for it, which the Rabbins give for the opening of the Scripture, viz. verba ſenſus etiam denotant affectus: words in the Scripture which ſeeme too imply matter of underſtanding only, import alſo matter of affection: as in that place, Iohn 17.3. This is eternall life to know thee, &c. It is not bare knowledge the Scripture means there, but knowledge joyned with affections: And ſo in the Pſalme 1.6. The Lord knoweth the way of the godly, &c. It is not a bare knowledge only, for then there were no more ſaid of them, then of the wicked; but it is meant of a knowledge peculiar to the godly, and therefore it is not a bare knowledge: for the way of the wicked ſhall periſh, implying hee knowes the one with approbation of, and delighting in his wayes: and that is the meaning.
So that now to draw up this, there be two things to make up this faith, this believing, this aſſent, for I go no farther here.
1 There is a cloſing with a Divine truth,To Gods truth with a truth of God, for faith cannot be extended beyond this branch, in this Theologicall ſenſe wee now ſpeake of, it is true, there is a humane faith, which embraceth and looketh on a humane truth, but this Divine faith which is neceſſarie to ſalvation, and the way to happineſſe reſpecteth only divine truths of God.
2 It implies not only the materiall object, On Gods word.which faith lookes on, but alſo the formall reſpect, which induceth a man, and that is the teſtimonie of God, ſo that there is an aſſenting to a truth of God, for a divine teſtimonies, for Gods words ſake: And now joyne both theſe together, and they will both concurre together in the way to happineſſe: All the knowledge wee have here in this life is but a knowledge of faith, ſuch a knowledge as is founded altogether on the teſtimonie of thoſe divine truths, which God hath revealed unto us, and not founded on any evidence or demonſtration of Scripture, for all the ſtreſſe of it lyeth on the ſtreſſe of divine revelation.
Manner. Sound for.2 Beſides this act, there is I told you the manner or the qualification of this Act, and that is,
1. A Sound knowledge.
2. A Sound faith.
For this is a ſtep likewiſe towards happineſſe, a ſound knowledge, and a ſound faith, take both together, and to circumſcribe the ſoliditie and ſoundneſſe of knowledge and faith, I ſhall comprehend it in theſe two things:
1 Due matter, and extenſion.
2 Due manner, and intenſion.
Matter, extenſion, ſufficient, of neceſſaries.1. It muſt have due matter and extenſion to theſe things: it muſt extend and reach to all thoſe things that are neceſſarie to bee knowne and believed: and then it is ſound knowledge and ſound faith, when it reacheth to all thoſe things that are neceſſarie, for whatſoever things are not neceſſary, bur acceſſarie, a man may bee ignorant of them, yea and a man may erre in them, and yet bee not out of the way to ſalvation, nor in any danger ſimply, as concerning ſome things that are not clearly revealed, and of ſome things too that are clearly revealed, as it matters not whether or no we know the forme of Noahs Arke, or of Salomons Temple, &c. But for thoſe things that are neceſſarie to ſalvation, ſolid knowledg and beliefe muſt reach to all thoſe.
Now there is a double neceſſity, as the Schools doe diſtinguiſh.
1. Neceſsitas praecepti.
2. Neceſsitas medii.
I do not intend ſo much concerning the former, as concerning the later, yet ſomething I will ſpeak briefly of either.
Firſt, for neceſsitas praecepti,Neceſſarie as a precept. things neceſſary in regard that God hath commanded them: and a thing may be neceſſarie to be knowne in a more rigid ſenſe, which is ſuch an one as a man cannot poſſibly attaine to the end without it.
2 Neceſsitate medii, neceſſarie as a meanes, Neceſſary as a meanes.the want of which, and the deprivation of which, will exclude a man from ſalvation. Now there are many things, neceſsitate praecepti, which a man is bound to know; it admits of a great latitude: every man is bound to imploy his wits and parts to get as much as may be, to be rich in knowledge, eſpecially ſome men according to the proportion of the place they are in;Reſpectively. as the Prieſts lips ſhall preſerve knowledge, and therefore the command lyeth on them to read, and to ſtudie to attaine to this (as Paul exhorts Timothie:) and to get a further meaſure of knowledge then is neceſſarie for others; becauſe they are to be as nurſes to feed themſelves and others: ſo that there be many things neceſſary neceſsitate praecepti, to bee knowne: but yet a man may be ignorant of many things not neceſſary to ſalvation: and that I mainly intend, knowledge in things that are abſolutely neceſſary to ſalvation:Abſolutely. Now it is a very hard thing, and Divines have been at a long ſtand about it, and much puzled in it, how to circumſcribe or innumerate, how to determine, what things, and how many are neceſſary to be knowne to ſalvation, which it a man know not, he is out of the way to ſalvation, and not in a poſſibilitie of ſalvation, I ſay, it is a very hard thing to doe this in particular, to goe and point out every one that is neceſſary to ſalvation abſolutely: but I conceive this to bee neither a materiall nor ſatisfactorie way, there be ſome things which God hath required of abſolute neceſſity to be known, as that without faith it is impoſsible to pleaſe God, or to come to attaine ſalvation, and I would reduce all to that, namely, to all thoſe truths of God, which if a man know not, hee is not able to produce and act a ſaving faith: ſo that he may rightly and cordially lay hold on the Lord Ieſus chriſt: all articles of knowledge without which this cannot bee done abſolutely, theſe and theſe alone, (no other things) are abſolutely neceſſary to bee knowne under pain of damnation, and loſſe 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 reall 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 ſtarre 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 neceſſarie, 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 neceſſarie to bee known, neceſsitate praecepti, but not abſolutely neceſſarie as choſe principalls are that doe belong to the covenant of God in Chriſt, and doe leade and inable 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 neceſſarie, and wants nothing that is neceſſarie, but reacheth and comprehends all that is neceſſary to ſalvation.
Secondly,Manner, intenſion. knowledge may be conceived to be ſolid in regard of the intenſion and manner of knowledge: now I will expreſſe that briefly in two things, It muſt be
1. Subſtantiall, penetrative.
2. Operative, effectuall.
Firſt, it is a ſubſtantiall knowledge, Subſtantiall penetrative.that is a ſolid knowledge: a man may have a ſuperficiall knowledge of ſome divine truths, which is ſo farre from ſinking into the heart, that it doth not ſoake into the braine, but only ſwimes on it: a man may have a little darke, and obſcure glimmering of things, but they cannot ſinke in deeply, nor are ſolid, whereby hee may apprehend and comprehend the depth of them: Now ſuch a knowledge as that is a man may have, and it may bee no way beneficiall to him, doe him no good, nor be any way uſefull to him towards the way to happineſſe and ſalvation: ſuch a fleetie ſwimming knowledge a man may have, but 'tis not ſolid, unleſſe it bee ſubſtantiall.
Effectuall operative.Secondly, as it is ſubſtantiall, ſo it is effectuall: and if this be defective I cannot conceive it to bee ſolid: for as for my owne part, I could never comprehend that which Divines have gone about, to be able to put a characteriſticall difference in the nature Of knowledge, that a man may bee able to ſay ſuch a knowledge is, and ſuch a knowledge is not a ſaving knowledge, but only as I uſe to expreſſe it in this ſimilitude (which ſeemes very fit) in the ſunne: the Sunn is the moſt glorious bodie which is in the heavens, but the Moone hath the next degree to the Sunn in appearance, yet according to the rules of art, many ſtarres exceed the ſunne in magnitude, but the Moone hath only the advantage of neereneſſe to the earth, which doth make it appeare ſo great: but yet though the Sun be the more glorious light, and the Moone ſomewhat a faint, and weake light, which a man may behold, whereas hee cannot the Sunne: yet this light of the Moone hath this peculiar propertie, which he doth more than the Sunne (I ſpeake by way of ſuppoſition) the reciprocall ebbing and flowing of the Sea depends on the change of the Moone, and the Moone which is the weaker light, hath a peculiar propertie in regard of its influence on thoſe bodies that are humid, ſo as that all watry bodies here below depend more on the light of the Moone, then on the light of the Sunne: Now to apply the compariſon, for I ſtand not much to confirme or deny much the philoſophicall 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 Rabbine, and underſtand Divine things with a glorious eye like the Sunne; and there is no characteriſticall difference in it, but it is the influence of it on thoſe lower bodies, as the Moone 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 ſoule. There may bee a great deale of knowledge which is not vitall and practicall; 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 bee ſuch as hath an influence to draw the heart and affections along with it, to love God, and obey God, though it bee 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 ſubſtantiall and a penetrative knowledge, that it doth not ſwim in the braine, but that it doth comprehend thoſe things, not only ſlabber them over, but it is officiall and operative, and that indeed is the moſt characteriſticall and intrinſecall difference, and it is that which is indeed ſaving knowledge, whether it bee in a greater or leſſer meaſure, ſo it be operative and effectuall 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 beliefe.
Now the ſecond followes, as there muſt bee ſolid knowledge and beliefe,Soveraigne feare and love. ſo there muſt bee ſoveraigne feare and love of God, which depends on the former, for then I know knowledge hath done his worke ſavingly, when it hath raiſed up, and wrought on the heart and affections: and among other affections, to ſpeake only of thoſe two, which are indeed the maſters of all our affections, and which in regard of the relation betweene us and God, are moſt predominant, and which are moſt frequently uſed and named in Scripture (though I doe not exclude any other) for if the heart bee 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 feare of God, and love of God: our knowledge muſt work ſo farre as to bring us to a holy feare,Feare. Love. and a holy love of God, not in that ſenſe in which it is ſometimes taken, not properly a flying away from ſome evill which is eminent, and which we are in danger of: But it is an intentionall feare, that holy awe and reverent reſpect we beare towards God, in regard of the inward excellencie, and greatneſſe, and majeſtie of God, that a man ſtands in awe of, and feares the name of the great God of heaven and earth: And in regard of the excellent ſweetneſſe and goodneſſe of God; there is not only magnitude, but alſo pulchritude in God: hee is not only majeſticall to cauſe all to feare 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 ſoveraigne feare and love: as there muſt be feare of, and love to God, in regard of our diſtance from God, and his love to us, ſo this muſt be ſoveraigne; and there be two things that I comprehend under it in regard of the manner.
1. A Son-like feare, and love.
2. A Soveraigne feare and love.
Not ſlaviſh, wire-drawn,Son-like feare and love. and compelled affections: when our affections are extorted and drawn by force, without any naturall ſympathie; but it ſhould be a kindly, and a ſonne-like affection towards God: our affections muſt bee melting and dropping towards God, and then it is the beſt, as that honey is the beſt and ſweeteſt that drops out of the combe: And that which is the maine, 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 learne too well) that is (as in all other things) God requires the Soveraigntie of the heart towards him,Soveraigne feare and love ſo that wee ſhould have the ſoveraigne feare and love to him: to feare him as ſome pettie thing, that is not ſufficient, but wee muſt feare him above all things: nor to love him as ſome pettie good, but (although it be a hard point and difficult to reaſon) as our Saviour Chriſt ſpeaketh, Except a man hate father and mother, &c. that is all relations, even the neereſt relation and bond: if our love to God be not ſuch as ſwallowes 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 injoyned, a man muſt love God, as that hee 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 bee Soveraigne: and this is the ſecond thing which puts a man in the way to ſalvation and happineſſe.
Syncere repentance and obedience.3 The third thing follows in order, ſound knowledge and beliefe, joyned with ſoveraigne feare and love, and both theſe crowned with ſyncere repentance and obedience, make up the perfect way to all happineſſe.
It is not poſſible where knowledge is ſaving and right, but that it ſhould worke on the affections, and where knowledge and affection is regulated, they will expreſſe themſelves in action: now this is the ſumme of all action, repentance and obedience: I mention them firſt, and then the qualification of them, they muſt be ſyncere.
Act. Repentance.Firſt, for the act of repentance, it was not neceſſary, nor is not in every ſtate, as in the ſtate of innocencie, it was not required, for there was no need of it: but only in the ſtate of the fall, and therefore I paſſe by that, and only inſtance in the other, for ſo farre as repentance is a ſorrow and mourning, it comprehends under it the right ſetting, and rectifying of the affections: if love bee ſet right, and feare be ſet right, then all the affections will bee ſet right on God both of ſorrow and joy: and the maine thing in repentance (if it be right) is good reformation and obedience, and therefore to ſpeake onelyonly of obedience.
Now obedience is twofold.
1. Morall and Legall obedience,Obedience. Morall, Legall. to the Law of God.
2. Evangelicall, to the Goſpell of Chriſt.
We muſt obey both theſe,Evangelicall. wee muſt obey all the Commandements concerning the Law, and concerning the Goſpell: and that I generally propound, we muſt obey God in the morality of them, which muſt continue to the worlds end: But that which I ſpeake of, ſhall be rather concerning the qualification of both theſe, and that is ſyncerity.
2 The manner or qualification of repentance and obedience, I expreſſe in one word,Manner. Syncere. when I ſay they muſt be ſyncere: now three be two things that I expreſſe concerning that.
1. Intrinſecall characters.
2. Extrinſecall cognizances.
By theſe two, ſyncerity will diſcover it ſelfe, and a man may know whether his obedience bee ſyncere or no.
The Intrinſecall Characters which make up ſynceritie as the maine, 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 fountaine and a right principle, viz. a perfect heart, endowed and enlightned with knowledge, and inflamed with heavenly and divine affections, ſo as a man produceth obedience in ſtrength: when a man doth obey becauſe hee hath a ſonne-like ſpirit in him: when knowing what the will of God is, being enlightned in his knowledge, and believing it to bee the Word of God, his heart is brought to feare and love God: and therefore he deſireth to ſhew 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 Wind-Mill) ſtand and goe by the breath of men: not out of ſingular reſpect for mans ſake, or the lawes ſake, or their Princes ſake: like as it is ſaid of ſome, the vertue of ſome lieth in the ſpectators eye: they doe it to approve themſelves to them that looke on: wee muſt not doe what wee doe for by-reſpects, but then wee doe that wee doe, ſyncerely; when all that we doe ariſeth out of this fountaine of holy feare and love unto God: this is one of the intrinſecall characters, characterizing the ſyncerity for obedience.
Rule.2 And as a man may know it by the principle and riſe: ſo ſecondly, wee may know the ſynceritie of our obedience by the rule according to which we goe: when as a man makes the Word of God the rule and ſquare of his actions, and hee hath a conſcientious eye caſt on the word of God that hee 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, then it is ſyncere obedience: then I ſay when it is perpendicul… 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 bee ſyncere 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 Gods Word to guide his obedience by, and to ſquare all his actions in all his life by: and then lookes up and is elevated to the right end, the glory of God: That his light might ſo ſhine before men, that his Father may bee glorified which is in Heaven: when hee doth all not for ſome worldly reſpect, or for himſelfe, but is raiſed through all thoſe tranſparent things, and lookes through them all to God: And as the ſtone through the liquid aire, ſo hee lookes above all theſe things and poizeth to, and lookes to, as his end, the glory of God; that hee may approove himſelfe to God, that God may bee glorified in all his actions by his obedience: obedience is right, intrinſecall, in theſe three reſpects: and theſe are the intrinſecall characters of the ſynceritie of obedience.
2. There are extrinſicall cognizances, Cognizances.by which a man may bee knowne to the world to bee ſyncere, for by this only, his owne ſpirit and that Spirit which ſearcheth the ſpirit, can judge of his ſynceritie: and ſo whether he doth the things which he doth aright or no: but now men cannot imagine of others by theſe markes; for they cannot enter into a mans ſecrets, but yet there bee ſome outward badges, by which men may judge of our ſynceritie, and by which it may bee apparent to all that we are ſyncere, and they are theſe two.
1. A Current univerſalitie.
2. A Conſtant perpetuitie of obedience.
Vniverſally current, adequate to the,1. A univerſall current of obedience, reaching to whole latitude and compaſſe according to which wee ſhould goe, guiding the whole worke of obedience which God hath laid downe in his word for us to doe in theſe three reſpects eſpecially.
1 In reſpect of the Act, eſchewing all evill, doing all good.
2. In reſpect of the Rule, the Decalogue, firſt and ſecond Table.
3. In reſpect of the ſtate, generall and particular calling.
Act, eſchewing all evill, doing all goodFirſt, obedience if ſyncere, it is univerſall in reſpect of affirmative and negative obedience, in avoiding all evill and doing all good; when a man is conſcientious not only to avoid one evill, but all evill; and ſo farre as there is any difference, his watchfulneſſe againſt his owne iniquitie his owne evill, his owne darling ſinne: hee is as nice to avoid, as watchfull to prevent, as harſh and bitter againſt that as any: And when hee reacheth out, not only to all negative Divinitive, but to all affirmative, and to doe all good, to doe what ever God commands, to doe every dutie in particular, and to extend and reach himſelfe to all duties in generall, that is one thing in the univerſalitie.
2. Obedience if ſyncere,Rule, Decalogue: firſt, ſecond table. it is univerſall to the whole Law; when a man lookes on the duties of holineſſe, and righteouſneſſe, and is conſcientious in walking with God, and in his addreſſe towards God in his ordinances, wherein God is pleaſed to give him the meeting; and to diſcover himſelfe to him; and doth performe thoſe duties of holineſſe that God requires of him: Neither doth hee doe this onelyonly towards God, but towards the whole world too; as hee thus walkes in the wayes of holineſſe towards God, in the firſt Table; ſo hee walkes in the wayes of righteouſneſſe towards men, with a care and conſcience of all righteouſneſſe, in the ſecond Table: not only doing no injurie, but on the contrary, excelling in charity.
3. The laſt thing in this univerſalitie,State in generall, particular calling. is in regard of a mans ſtate, calling, in which hee is; when a man walkes in an univerſall obedience, not only in his generall calling as a Chriſtian (which may bee ſufficiently circumſcribed by what hath beene 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 childe, a conſcientious childe, 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 generall way, in a certaine ſtage like a poſt-horſe; but when God puts him on particular relations and duties, he is conſcious in generall and in particular duties too in all the particular relations God hath put him in: this is one of the firſt caracteriſticall cognizances viz. univerſalitie.
Perpetuitie Conſtant.The ſecond characteriſticall cognizance followeth, and that is constant perpetuitie: when a man keeps a conſtant tenour 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 goe to heare a Sermon, but they are not conſtant, and ſo for prayer and faſting, and the like; but hee is conſtant in good wayes 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 deceitfull bow, or the morning dew, and ſo ſtarts aſide, and all vaniſheth away, having no root in the ſoule at all, or having not root enough, as Chriſt ſpeakes in the Parable, they have not any vertuall ſtation or bottome, and ſo are like graſſe 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 guids 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 bee not incorporated and rooted in a man are nothing, but if they have a ſpring and a fountaine, there as it were, whereby a man walkes ſteadfaſt and continuall in a way of obedience in his ordinary courſe, then it is ſyncere; 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 extrinſecal cognizances, by which a man may judge of anothers ſynceritie, If I ſee a man walk in all the ways of God, that he knows, and loves, and feares and obeyes God conſtantly in his ordinary courſe, and that it is his bent and trade and project and deſigne to doe ſo in his whole life, this is an outward evidence and a very good one of his ſynceritie, and the ſyncerity of his obedience, which is the qualification of the third ſtep in the way to happineſſe, and thus you have the explication of the point in the particulars.