The Righteous Mans Plea to True Happiness, Sermon 1

The Righteous Mans Plea to True Happiness · Sermon 1

p. 1THE RIGHTEOVS MANS PLEA TO TRVE HAPPINESSE.SER. 1. Preached in Ten Sermons.

PSAL. 4.6.

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

WEe have treated formely, of the uſe and benefit, of a forme of ſound and wholſome words.

The laſt time I gave you that forme, which I did in a prudentiall way: The ſumme of which conſiſted of 52. Heads, or Particulars; p. 2partly belonging to the Porch and Frontiſpice, and partly to the Pile, and Edifice it ſelfe: There were foure things, that I deſire to premiſe in the Frontiſpice,

Concerning Happineſſe.

Concerning Religion.

Concerning the Church.

Concerning the Scriptures.

And they are all of generall importance, in the firſt gate and entrance; as being the firſt grand inquiries, that will be made (as it were) in the entry.

How ſhall a man attaine to true happineſſe? That is the very firſt thought, the very firſt deſire of the ſoule: and the very ſcope and ſumme of all a mans labours and endeavours: and the very ſcope and ſumme of Religon.

And the reſolution of that brings in the ſecond: That the onelyonly happineſſe is (how ever men miſtake) I ſay the onelyonly way to attaine true happineſſe is, by the Knowledge, Feare, and Service of God, according to the true Religion. And that (as I ſaid) leads to the ſecond Inquirie, which is

There be many Religions in the world: How ſhall a man know which is the true Religion? Which of all the reſt is that, that the ſoule may reſt upon?

And the anſwer will be: That neither the Pagan and Heatheniſh, nor the Iewiſh, nor the Mahumetane: but in a word, the Chriſtian p. 3Religion, which is profeſſed in the Church of God; that is the true Religion.

And that brings us to the third, which is,

But there be many pretenders to the Church; and a man knowes not which of them is the true Church? The reſolution will be, the Proteſtant Church: That Church that ſubmits its ſelfe to be regulated by the Scriptures, is the true Church; and then the fourth will be concerning the Scriptures.

I am now to beginne, and therefore have choſen this portion of Scripture for that purpoſe; concerning the firſt of theſe foure, viz. Concerning Happineſſe.

Now I will but briefely acquaint you, with one thing which I did not doe the laſt time, and ſo goe on. There be (as I have ſaid) 52. Heads in the whole, for I framed it ſo at the firſt; that (if it might be poſſible) I might goe thorough it, in the compaſſe of one yeare.

There be theſe foure in the entrance, beſides the Body; and in the Body it ſelfe there be fortie eight; whereof there be twenty foure things to be knowne and beleeved; twelve in Generall, and twelve more Particular: and there be as many more, concerning things to be done and practiſed: Twelve concerning the ſumme of duties, that are to be practiſed of a Chriſtian: and twelve concerning the helpes and furtherances that may be uſed, for the better inabling of us to the practiſe of p. 4thoſe duties. Now in every of thoſe for our better inſtruction, I purpoſe to obſerve, both the fundamentall truths which are moſt maine and vitall, belonging to every Chriſtian: and will note by the way the oppoſite errors: and withall, as occaſion ſhall ſerve (as I am able) cleare the doubts that may be incident; whether queſtions by way of Speculation, or caſes, by way of practiſe and conſcience.

And generally I aime at this, to comprehend the ſumme of all the maine things, in every one of thoſe Points: each of them in foure principles, or foure Points of Doctrine; and to diſpatch as neere as may be one of them at a time. But yet there is one thing that may ſeeme to be wanting; and I will give but a briefe account of that. It is thus

There is nothing at all concerning Divinity in generall, I purpoſely omitted it: Partly becauſe that diſcourſe may prove more Scholaſticall than popular; and not ſo fit to be treated of in ſuch an Auditory: and partly, becauſe ſo much as may be uſefull in ſuch an Auditory, I ſhall have occaſion in the firſt entrance to touch on.

I begin then with the Argument wee have in hand. And as I ſaid, I propound to myſelfe not to exceede the number of foure Obſervations, in which I ſhall comprehend the maine fundamentall things concerning every Point; and ſo I ſhall doe in this.

p. 5Some thing I muſt therefore firſt premiſe in generall: concerning Happineſſe, and concerning the deſire of it, which is the ſumme (as I ſaid before) of all the deſires of men: and the ſcope of all Religion: whether all other inſtructions, and truths that are to be handled, are all to be referred.

And ſecondly, I ſhall ſpeake wherein Happineſſe doth conſiſt.

Both negatively, that the whole world, and the concurrent meeting of all earthly things cannot make a man happy.

And affirmatively that the fruition of God alone, and his favour doth make the ſoule truely happy.

And in the laſt place, I ſhall ſpeake of the way, for the attaining of Happineſſe, viz. That it is onelyonly by the knowledge and practiſe of the true Religion.

Thoſe will be the maine Points, I ſhall ſpeake of. And though ſome of theſe particulars might happily be more fully propounded out of ſome other text of Scripture: yet becauſe I would not multiply more than needs; where I can finde a text, that in any good analogie will fit me, I will confine my ſelfe to that, and ſo in this, where will be all thoſe things contained that I intend to proſecute in this argument. Some explicitely, and ſome implicitely; and yet all directly enough, if we well conſider the Text.

p. 6I muſt not ſtand upon the Coherence; in briefe therefore, in a word.

The ſumme of the Pſalme (beſides the Title) conſiſts

1. Partly, of an humble petition of Grace.

2. And Partly, of a noble profeſsion of Faith.

There is an humble petition of Grace in the firſt Verſe.

And the noble profeſsion of the Prophets faith in the whole Pſalme following, which is propounded both▪ more

Generally.

and more Particularly.

1. In the Generall there is

Firſt of all a reproofe of the vanitie of worldly mens courſes, that they miſtake in their owne good; He taxeth them all of vanitie, and leaſing, Verſe 2.

And Secondly, there is an inſtruction of them, concerning the Prophets owne ſtate, and condition: and in generall, who are the happy men, who are in that ſtate and condition; Know you that God hath reſpect to thoſe that are upright towards him: Know that God chuſeth ſuch, and they are the onelyonly happy men, Verſe the 3.

And therefore there followeth in the fourth and fifth Verſes, an exhortation of the oppoſites of the Pſalmiſt, to embrace this way, and to ſet themſelves upon making peace with their God; and to ſerve him, that they may p. 7attaine to true happineſſe, in a ſolid and reall way.

2. And then there is more particularly laid downe, The Profeſsion, and confidence of his faith, with the roote and ground of it, from this Verſe that I have read to the end of the Pſalme.

Wherein is expreſſely ſet downe, what his happineſſe was:

Wherein it was conſidered:

And what muſt be the happineſſe of any, if hee would have it true, viz. It is God, and the light of his countenance, which is of more comfort than all other: and which he that injoyeth may lie downe in ſecuritie, and poſſeſſe his ſoule in peace.

Now here are all thoſe foure Points, either directly, or covertly, which I propounded to treate of.

Firſt, wee have the generall deſire of all men, after good, after happineſſe: Many ſay, and it may be extended to all, univerſally, and ſo we ſhall conceive the Point thus.

All men doe univerſally and naturally, The firſt Doctrine.deſire that good, that will make a man happie: it is the deſire of all men.

But then wherein doth this happineſſe conſiſt?

I confeſſe now here is but little for my negative point (that it doth not conſiſt in worldly things) directly: But take the conſequent, p. 8Thou haſt put more joy into my heart, then when their corne and wine increaſed, Verſe the 7. and take the Tacite preterition; The Pſalmiſt lookes a ſquint on all worldly things, paſſeth them by, mentions them not, but turnes himſelfe directly to God, as the onelyonly place of happineſſe: And therein we may ſee (though tacitly) the Negative Point; which is,

The ſecond Doctrine.That the happineſſe of a man doth not conſiſt in any, or all, of the worldly things.

But then here is the third Point directly: the poſitive and the affirmative part, viz. wherein our happineſſe doth conſiſt, The third Doctrine.even in the favour of God, Lord lift up the light of thy countenance upon us, &c.

And here is the fourth and laſt part couched too (eſpecially▪ if we compare the former part of the Pſalme) and that is

The fourth Doctrine.The way to attaine true happineſſe, is by knowing, and ſerving, and fearing God, according to the true Religion.

Which is the ſumme of the inſtruction which the Pſalmiſt gives to his oppoſites in the Verſes before the Text: for that very end and purpoſe, to make them owners of true happineſſe.

I am now to beginne with the firſt, viz. That it is a generall deſire of all men to attaine to that good, which will make them truely happy.

1. Take the Explication of the Propoſition.

There be but two things, that I ſhall propound p. 9to my ſelfe to open: and the former of them I ſhall doe briefely; becauſe I have had occaſion ſometimes, to treate upon that argument, in an other portion of Scripture, and therefore I will but remember that briefly.

1. What is happineſſe? or what is that good that will make a man happy?

2. How doe all men generally, and univerſally deſire this?

1. Obſerve the definition of it, which is firſt propounded, I will give a briefe circumſcription of happineſſe; or that good that will make a man happy. It is in a word, to ſpeake (properly, and not curiouſly) that excellent estate of a reaſonable nature wherein it poſſeſſeth & injoyeth that good which it is capable of, and can reaſonably deſire, with Satisfaction, and ſecurity.

2. Take the explication of it in theſe particulars which I ſhall generally adumbrate, wherein doth lie (as I conceive) the nature of this happineſſe.

There be divers particulars in it,Generally. the which I will but touch.

1. I call it firſt a ſtate, A ſtate.not as the Schooles doe an act, foreign, and not foreign, which is meerely to faſten it in one act, & the act of one act: a man may be then happie while he is not active: while hee is a ſleepe; a godly man is in the ſtate of happineſſe, and doth not loſe the denomination of it. And who ever doth p. 10well conſider it (as ſome of the beſt Divines doe) will acknowledge the acceptation of happineſſe to be as true and ſubſtantiall that way: It is a ſtate.

A ſtate of a reaſonable nature.2. It is a ſtate of a reaſonable nature: Though every creature hath a perfection which it doth breath after: and hath a naturall inclination to, which if it poſſeſſe, and injoy, it is in a ſtate of perfection, yet the injoying of ſuch a ſtate, hath not the name of happineſſe: onelyonly in a reaſonable nature it hath the name, which when it injoyes its perfection, it is denominated happie: the bruite creature when it hath its perfection, is not called happie. Therefore I ſay it is the ſtate of a reaſonable nature.

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

1. There is a ſtate of miſery:

2. And there is a ſtate of happineſſe.

1. And in oppoſition to the ſtate of miſery; I call this an excellent or deſireable, or perfect eſtate (not to ſtand on words) to note the difference betweene this, and the contrarie ſtate.

2. More particularly there be two maine things further to be explicated: and I will give but a briefe touch of them, becauſe, as I have ſaid before, I have had occaſion formerly to treat of this argument. There be two things required towards the making up p. 11of this happineſſe; there is a double part of it.

1. There is an objective happineſſe:

2. There is a formall happineſſe.To the making up of happineſſe there is required. An objective happineſſe, A formall happineſſe.

The firſt inquiry will be concerning the objective happineſſe; that good; the fruition of which will make a man happy.

And the ſecond inquiry will be of the formall: what kinde of poſſeſſion of ſuch a good doth really, and compleatly make a man happie.

And indeed happineſſe cannot be perfect without theſe.

The good, though it have ſome foundation of happineſſe in it, yet there muſt be ſome conjunction of our ſoules with it, it is the conjunction of ſome good, in which wee are intereſſed, that makes up happineſſe: good obtained that makes happy.

Now briefely for that good:The characters of that good that makes us happie. A convenient good. The characters of that good (what ever it be) that muſt make happy are theſe.

1. It muſt be a good convenient, ſutable to our nature; which our nature is capable of, for other wiſe the perfection of a Tree or a Horſe, or any other creature doth not make a man happy: it is not to have the perfection of anothers thing, but his owne; it muſt be proper and ſutable unto his nature, it muſt be convenient.

2. It muſt be an excellent good, An excellent good.a good that hath ſome excellencie in it, ſome worth: (for p. 12happineſſe is the moſt higheſt, and perfect eſtate) and in a word, it muſt be ſome thing that is better than a mans owne ſelfe, it muſt have more than a mans owne bottome. For as we uſe to ſay, You cannot guild gold with dirt: lay dirt on gold, and it doth not perfect it, or advance it: and ſo in this caſe, to adde any thing to a man, which is inferiour to a man, (heape up never ſo much of it) you doe not perfect a man, but rather defile him. It muſt therefore be excellent.

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

A permanent good.4. It muſt be a permanent good, that which hath ſome durable ſubſtāce. For if it be waſhy, if it doth vaniſh away, if it be of no abiding, nor of any continuance, it is impoſſible it ſhould concurre towards our happineſſe, or compleate our happineſſe much leſſe. It is the permanencie that ſets the greateſt price, and hath the greateſt influence in the compleating of our happineſſe: it muſt be permanent.

But now for the obtaining of this good, which is the ſecond part, viz.

This happineſſe muſt be made ours.2. The formall happineſſe: How muſt it be had, it muſt be made ours, it muſt be in conjunction with us, or elſe it will not be our happineſſe, p. 13though it hath all theſe conditions.

There be foure things herein likewiſe, every one having their waight, and uſe. I will but mention them; and I confeſſe I ſhall but diſtinguiſh them popularly, not Scholaſtically.

1.By poſſeſſion. Poſſeſsion: A man muſt have a poſſeſſion of this good; hee muſt have this good, be maſter of this good; this good it muſt be ours.

2.By Agnition. Agnition, or knowledge, that hee hath this poſſeſſion. Non eſt beatus, eſſe qui ſe non putat. He that hath the poſſeſſiō of never ſo great a good, yet if he do not think, or count himſelf happy in it; it doth not make him happie: In a good ſenſe it is very true, and therefore we muſt know it, that we have poſſeſſion.

3.By eſtimation. Estimation of that good: For if a man ſhould have never ſo great a good in poſſeſſion; and know hee had the poſſeſſion of it; yet if he have no affection to it, no eſtimation of it; his heart will never be at reſt, which is the maine thing in happineſſe; viz, to give a man ſatisfaction.

4.By fruition. Fruition, and injoying. When a man injoyeth that good that hee poſſeſſeth and knoweth, and eſteemeth of, therein chiefely conſiſts the happineſſe of happineſſe: viz. The fruition, the delicious taſte of that good; that excellent good that a man poſſeſſeth.

Now there be ſome particulars in that,The de…rees of which are. that doe concurre to ma…e it up.

There be theſe degrees of fruition.

p. 141. Delectation: Delight in it, by which eternall life, and eternall happineſſe is oftentimes expreſſed;Delectation. as Enter thou into thy maſters joy, &c. There are rivers of pleaſure at thy right hand for ever more. There is ſweetneſſe in it, that pleaſure and delight which the ſoule findes, and that is one part of fruition.

Contentation.2. Contentation, a quietneſſe of the ſoule: which doth chiefely depend, and principally upon the ſufficiency of the good: that a man is not to ſeeke, but is at the center, is at reſt: that he can ſay, Soule take thine eaſe, my heart and ſpirit are calmed, and quieted; all troubleſome thoughts and feares, and doubts are off, and I am fully contented. There is not onelyonly delight but ſuch a fulneſſe of delight as giveth content.

3. To make up a full fruition, there is another thing required;Security. and that is ſecurity. For if a man had full delight, and full content in a thing; yet if a man have no ſecurity; but that, that ſtate may be altered, may be changed, to day a happy man, and to morrow all at peeces, he cannot be happy. There muſt be ſomething to ſecure the ſoule, and to warrant it, and ſo there muſt be an apprehenſion of the perpetuitie of that eſtate: that it is firme, and a man neede not feare the loſſe of it. Where theſe things meet there cannot be thought any thing more in ſubſtance to make up the formall fruition of happineſſe; and where all p. 15theſe doe meete, there is a reall happineſſe.

Thus of the Definition of happineſſe.

2. It will not be amiſſe to premiſe ſomething concerning the diſtribution or diviſion of happineſſe.The diſtribution of happineſſe.

1. There is a diviſion, partly in regard of the ſubject of happineſſe,

2. And partly in regard of the kindes and degrees of happineſſe.

1. In regard of the ſubject;In regard of th… ſubject. A reaſonable nature. And ſo there is, A happines of God. the ſubject is a reaſonable nature. Now, as there be divers ſorts of reaſonable natures; ſo there are divers ſorts of happineſſe.

1. There is a happineſſe of God. An increate happineſſe, an infinite, and tranſcendent happineſſe, God bleſſed for ever more. The Scripture attributes that to him, which is nothing elſe, but the fruition of himſelfe, his delighting in himſelfe, himſelfe is his owne happineſſe. That we have not to deale with all; it is out of the reach of our underſtanding and the compaſſe of our Point.

2. There are reaſonable natures, which are creatures, that are capable of h…ppineſſe, and wherein this happineſſe is to be found.

There is a happineſſe of

the Angels.

Men.

1. There is a happineſſe of the Angels, Of the Angels.thoſe bleſſed Angels, that ſtand in the grace and favour of God. They have a greater happineſſe p. 16than man can have here; a more excellent happineſſe farre beyond what we are capable of here, though we ſhall come to injoy it hereafter.

Of men.2. There is the happineſse of a man, which is the principall thing wee have to doe with here.

Towards the capabilitie of a mans happines there doth concurre.And towards the capability of a mans happineſſe (to expreſſe it in the generall) there be divers things concurring.

There be ſome things,

1. Internall:

2. And ſome things externall towards a mans happineſſe.

Something Internall. A right conſtitution both of ſoule and body.1. There be ſomething internall and fundamentall towards happineſſe. And they are a right conſtitution both of ſoule and body: which muſt concurre (at leaſt) to make up compleate happineſſe: and ſo farre as they are defective, there will be ſome defects in our happineſſe.

1. Plenitude of underſtanding. 2. Rectitude of will.1. The ſoule muſt be in a right frame, both for fulneſſe, and cleareneſſe of underſtanding, and for firmeneſſe, and ſtrength of a right willing of that, which wee ought to will, according to truth of Reaſon and Religion, and the rule of Faith. For if a man had all the other happineſſe in the world, and yet wanted this; To him that is polluted, all things are polluted; if a mans ſpirit be out of frame, if he underſtands not the excellencie of things, or the worth of them, or affects them not according to that; p. 17that will poyſon, and intercept all happineſſe, though hee had all the good in the world.

2. There muſt be a concomitancy of ſoule and body. A concomitancie both of ſoule and body.Becauſe the ſoule is but a tenant here in the body in which it dwells; and there muſt be a great deale of harmony, and coreſponcie betweene theſe two, Iagenium malè habitat; if the ſoule be as an ill tenant, and dwells in a ſickly and crazie body, that will be ſome interruption, and ſome impediment to compleate happineſſe; for the internall and fundamentall ground of happineſſe, that which hath beene anciently expreſſed, Mens ſana in corpore ſano, a right minde in a compleate body, is fundamentally towards compleate happineſſe.

2. There is ſomething externally, Some thing externall.and that is

Partly instrumentall: foreign.

Partly complementall foreign.

1. Inſtrumentall to happineſſe is a ſufficiencie,Inſtrumentall. A ſufficiencie of outward things and a convenient proportion of all outward things: ſome proportion of outward things I ſay; for a man is made of body as well as of ſpirit, and therefore needeth outward things, without which there cannot be a compleate happineſſe.

2. Which is the maine of all,Complementall. his externall relation that he hath to God, and the operation according to this: and this I call complementall. The right uſe of ſoule, that is intellectuall, p. 18is regular in the affections; the acting according to that rectitude makes up complementall happineſſe.

For there are three words in the Greeke for happineſſe.

The firſt is foreign, which implies a neceſſarie ſupply of outward things, a well being in regard of the outward eſtate.

The ſecond word is foreign, which implies to be in the favour of God, and to have a good aſpect from God.

The third word is foreign, which implies a well doing, or a right acting according to the excellencie of nature, both towards God, and other things: therein is the conſummating, or the compleating of humane happineſſe.

But now this being premiſed in generall; let me adde the other diſtinction.

As there is a difference, or diſtinction of happineſſe in regard of the ſubject; things capable of happineſſe, God, and the reaſonable creature, Angels, and men.

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

There is

1. A falſe happineſſe Deficient.

2. A true happineſſe Sufficient.

3. A compleate happineſſe Perficient.

There is a falſe happineſſe, that is not true.

And there is a true happineſſe which is not compleate.

p. 19And then there is a compleat happineſſe, that is both true and compleate.

And all theſe are ſo, according to the foundation of that good thing, upon which they are made, or built.

1. It is a falſe happineſſe, There is a falſe happineſſe.which is built upon any inferiour good, without God, as in the next Point we ſhall ſhew; That not any creature, nor all the creatures in the world together; even a full fruition of them, without the fruition of God, with them, and in them, and above them, it makes but a defective, and a falſe happineſſe; that is not worth the name of happineſſe. Although a man may call it in ſome reſpect a happineſſe, as a man may be ſaid to be happy in this reſpect, becauſe he hath a ſound body, and minde; in that reſpect it may be uſed. But ſuch a kinde of hapineſſe as that, comes farre ſhort of the name of true happineſſe, it is a falſe, that is the firſt.

2. There is a happineſſe true, There is a true happineſſe but not compleate.but not compleate, and that is, when a man is in conjunction with God, that a man doth injoy God (who is the chiefe good, and the greateſt good of all others) though hee hath nothing elſe in the world: may though there were nothing but ſickneſſe, and trouble, and all the miſeries in regard of the outward reſpect, yet God is ſo ſoveraigne a good, that hee that is Gods, hee that is in relation to God, that God ownes him for his owne; ſo that he is in the favour of p. 20God; in this reſpect (I ſay) in that hee poſſeſſeth God, and injoyeth God (which alone makes him happie) he is truly happy, though not abſolutely; it is true, though not compleate happineſſe.

There is a compleate happineſſe.3. There is a compleate happineſſe, which is a concurrence of all; where there is the injoying of God: and all other things, that are any way in relation unto happineſſe, either to an inſtrumentall, or compleate happineſſe, all meete and concurre together.

Now the former of thoſe happineſſes, is the happineſſe of the worldlings: who can reach no higher, it is but an imaginary and a falſe happineſſe, it being without God; but (as I ſaid) the worldling can reach no higher, being without God in the world, and ſo without true happineſſe.

The ſecond is the happineſſe of a godly man in this life; they may perhaps be exceedingly ſhortned, and ſtraightned in reſpect of all worldly things more than the wicked, and ſo more miſerable than other men in that reſpect. But yet, God they have, who is that rich good, and invaluable good, which is above all other, they have the favour of God, and therefore they are truely happy, though not compleately.

But then the third, that is the happineſſe of heaven; where there ſhall be no miſery, nor the reliques of miſery, but a full p. 21compleatneſſe both of body and ſoule, in thoſe relations they have to God, and all other things by a redundancie as it were, the principall and the eſſentiall thing ſtill being in God, which ſhall be more excellent than any thing we have here; but that is that which we looke for, though God is the chiefe, yet all the reſt is added, and the leaſt accidentarie is without defect, there ſhall be no defect at all in any things.

Thus of the firſt thing in the Propoſition, what happineſſe is: The ſecond inquirie followes:

2. How all men may be ſaid to deſire happineſſe.How all men may be ſaid to deſire happineſſe.

I expreſſe it briefely thus. If you deſire an anſwer to the queſtion, according to the moralitie of it, I ſhall give the anſwer in two circumſtances.

Men doe deſire happineſſe.

1. Morally

1. Ignorantly.Morally.

2. Inconſtantly.

1. They deſire it ignorantly: They would have it, but they doe grope for it.Ignorantly. They are altogether naturally ignorant, even of that which their owne propenſion, and weight of nature carries them to; they ſeeke as the Sodomites, Lots doore in the darke. They make towards happineſſe, but as in a miſt in a Wilderneſſe, in a labyrinth, they goe in and out, they follow happineſſe, and deſire it very ignorantly.

p. 222. Very inconſtantly. Sometimes in one thing,Inconſtantly. and ſometimes in another thing, childlike. As a child that followes a bird, the bird, if it perceive the child, perhaps may play with it,, and ſit neere it, and then hop away a little, and a little, but at the laſt away it goeth. And ſo we ſhall find it is in the proſecution of happineſſe among men. Many deſire it, but it is wonderous ſtaggeringly, and inconſtantly, even like drunken men, in and out; ſometimes they think this will make them happy; & then all might and maine goeth for that: and ſometimes again an other thing takes off the fancy, and then all for it; and anone they are taken off from that, and then another thing, they are weary of that too: there is no ſatisfaction, alway craving, and from one to another, never ſtill, and ſo very inconſtantly. So that as they do it very ignorantly: ſo likewiſe inconſtantly. And ſo you have the morall anſwer.

Naturally.2. All men naturally deſire happineſſe; and that is my Point. And ſo it comprehends two things, which I will briefly open, and ſo come to the profe of the Point.

1. They deſire it naturally, and ſo univerſally. And becauſe they deſire it naturally, they doe deſire it univerſally.

It is not the deſire of one, or two, or a good pretty part of men, but all univerſally▪ all men deſire it, good and bad, wicked and godly, howſoever they miſſe in the particular; yet p. 23generally all men deſire happineſſe. And therefore that which a Father long ago obſerved upon an occaſion of the act of a jeſter, that came upon the Stage to make the people ſport with tricks; he told them that hee would undertake to tell unto every one that was there preſent, men and women their thoughts, and what every one of them deſired. There was great expectation ſtill what he would ſay: at laſt he tells them, vili vultis emere, & care vendere. i. e. You all deſire to buy cheape, and ſell deare. But ſaith Auguſtine, if this man had told them, you all would be happy, hee ſhould have ſpoken more truely, for that is not true in ſome reſpect: good men and honeſt men are not greedy to make bargaines for advantage alwayes. But yet if he had ſaid you all doe deſire to be happy, hee had ſpoken without all exception. None would have denyed it, or gaine ſaid it; but every one would be a happy man.

And this will appeare to be true, if you take but two or three diſtinctions.

1. Take a diſtinction in regard of the thing happineſſe, Conſideration of happineſſe.the thing that I affirme to be univerſally deſired.

2. Take a diſtinction of deſire.

3. Take a diſtinction of men.

Take it with theſe conſiderations▪ and you will finde it to be an infallible truth.

1. Make a diſtinction of happineſſe, which p. 24I expreſſe thus: Happineſſe may be conſidered

Either in generall, to be happy.

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

Generall. Particular.All men deſire in generall to be happy; but all men doe not deſire in particular to be happy, this or that way: That is, they doe not agree in this, that this or that is happineſſe. But here is an infinite difference, quot bomines, tot ſententiae: men are divided in the particular, wherein they do place their happineſſe; And yet they that are divided in the branches are united in the roote, and all doe agree, and conſpire together in this (even thoſe that are at the greateſt oddes) that they doe make towards happineſſe. That man that rejoyceth like a Gyant to runne the wayes of God: He doth it out of the deſire of happineſſe; but placed in that which the worldly man thinkes to bee no happineſſe, viz. in the favour of God, and obedience to his Commandements, and the getting of everlaſting life; and therefore he makes haſte that way. And a man that runnes the quite contrary way, head-long and poſt to hell, he cannot tell how to be ſpeedy enough, in the proſecution of evill courſes, yet that man doth it out of a deſire, to come to happineſſe, but onelyonly he miſplaceth his happineſſe in the wrong thing, and is out of the way to it. So, that is the firſt thing, all p. 25men in generall deſire happineſſe, though in the particular they agree not.

2. Make a diſtinction of deſire, or appetite;Interpretation of appetite. and it is double.

1. There is an illicite appetite.

2. There is an innate appetite.

Concerning the firſt,Illicite. whether a man doth deſire illicitly, that is, whether a man doth by a firme and actuall deſire, deſire to come to happineſſe, I will affirme nothing.

But of the latter it is true,Innate. for without all queſtion, there is an innate appetite: there is a naturall deſire of the ſoule of happineſſe. As the ſtone doth weigh downeward towards the center, which is the place of its reſt: even ſo the ſoule of a man weigheth, and preſſeth towards the center of reſt, towards that place, what ever it be; towards that thing in the fruition of which it may be at reſt: there is (I ſay) a naturall pondus or weight of the ſoule that way, whether it be illicite, I ſay nothing, and yet that may ſomething appeare by the third; which is,

A diſtinction of men: Condition of men.there be divers ſorts of men, yet I will not meddle with any thing now, but give one diviſion.

1. There be wiſe men.

2. There be weaker men.

Men that are wiſe, and men that are weake.

Now their deſire of happineſſe is different, p. 26according to the different rankes of men in that reſpect.

Weak men.Weaker men that have but weake intellectuals, & weake underſtandings, it may be that they live like beggers all their life, and have no habitation of their owne, but doe rove up and downe the countrey; they make not any marke or deſigne of their lives; ſet up no ſcope that they ſhoot at, and doe not levell their actions to come to that ſcope; weake men, it may be, doe not ſo actually make ſome deſigne, at which they aime. But now wiſe men make ſome end,Wiſe men. ſet up happineſſe as their worke, and ſo do levell all their actions to meete there: the more ſtrength of wiſedome and underſtanding is in a man, the more actually, and ſtrongly he doth it. It is for a wiſe man to have a ſcope, a marke to aime and drive at: and he is a weake man that doth not make ſome deſigne, propound ſome marke (wherein he thinkes probable to attaine to happineſſe) and preſſe towards it.

And now with this difference, and being thus opened, it is a cleare truth, that there is a natural deſire in all men towards happineſſe: and that univerſall good, and this naturalneſſe ſheweth the univerſality.

Neceſſarily.2. They deſire it neceſſarily. There is a neceſſary deſire, as thoſe that are the great patrons of the liberty of the will acknowledge; they that doe maintaine that man hath an abſolute p. 27freedome of will; yet all of them doe agree, that this freedome is not expreſſe concerning happineſſe: a man is not free whether he will will happineſſe or not, but his will is actuated, and determinated that way, he cannot but deſire it whether hee will or no (I ſay) he cannot but will happineſſe, There is a naturall inſtinct of God upon him, by which hee doth poize towards happineſſe; it is naturall, and therefore both univerſall in all, and neceſſarie, without diſcourſe or reaſoning, or choiſe and liberty, but out of neceſſity, as the greateſt patrons of Libertiniſme acknowledge.

Thus of the explication of the Point:Proofe.

2. The Probation, I ſhall adde but a word now for the proofe of it, becauſe I conceive there is no neceſſitie of firſt foreign it.foreign.

1. Scripture, Beſides,Scripture. that which is here ſet downe, which I conceive may be inlarged. Many ſay, &c.

That is, as I conceive, all men: There be many places of Scripture that runne upon this ſtring, and are built on this foundation: All the arguments that God uſeth to induce a man towards this, taken from our happineſſe, doe argue that God would worke on the advantage of nature, and that there is a naturall deſire of happineſſe, and therefore hee propounds thoſe things that will conduce to a mans happineſſe, that ſhould induce him. And thus p. 28therefore hee propounds the Law, chuſe life or death; and thus Chriſt propounds the Goſpell. Bleſſed are the pure in heart. Hee uſeth an argument of bleſſedneſſe; on this ground of nature, there is a deſire of happineſſe, he comes to worke, ſhewing the way how a man may come to that he deſires, how he may compaſſe his owne deſire.

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

foreign.2. foreign, the ground of it, briefly is:

Conſtitution in written.1. Reaſon: It is a thing implanted in us by the conſtitution of nature: God made a man for an end, and for a happineſſe, capable of happineſſe: and therefore planted an inſtinct of nature in him, to carry him along, and poize him towards this happineſſe.

2. Reaſon: Not blotted out by corruption: corruption hath not blotted this out: Though man be corrupted by the fall, and, is growne degenerate from the excellency of nature. Yea though in many other things, many principles are ſo beaten out, of particular goodneſſe, and particular vertues, that a man hath loſt the rudiments, and the lineaments of them; which was in him at the firſt: yet this is ſo intrinſecall, and ſo innate in nature, ſo graven in it; that even the fall hath not blotted it out: That p. 29even in corruption ſo long as there is a rationall creature, the nature of a reaſonable creature is ſo, that of its owne will, it deſires good; it cannot but deſire good, and that which is the conflux of all good, happineſſe: even corruption itſelfe doth retaine thus much of the reverſion of the integrity of nature.

3. Reaſon: Left for ſtockes to graft Renovation.This is left for a ſtocke to graft Renovation on: it is for a very good end, as Nebuchadnezzars ſtumpe was, becauſe God meant to reſtore him againe, ſo that although the tree were lopt downe, yet there was a ſtocke left, &c. So God hath left this to be a ſtocke to graft on; If there were not this inſtinct of nature, that a man had a deſire to happineſſe, for God to conveigh the doctrine of happineſſe, and give directions to attaine it, there were no ground worke, to worke upon a man to induce him to ſuch things. For as a great man of this Kingdome ſometimes ſaid, I doe thinke there is a truth, and an elegancy in the obſervation; God grafts the plant of grace upon the ſtocke of nature. If there were not a ſtocke of nature, ſo farre forth as a man is a reaſonable creature, ſome generall principles and inclinations; there were no dealing with a man towards his renovation: But this is left as a ground worke, for God to worke better things upon: We have ſome deſire to happineſſe, and therefore when God comes to direct him to happineſſe, hee hath ſome p. 30thing to worke upon, ſomething in nature to make him capable of it; of underſtanding, imbracing, and cloſing with it. Not that hee hath an active power, but as it were, a capability, or capacity of it. And therefore as they that ſpinne, doe not ſpinne out all the whole thred, but leave ſome end, that they may adde to it another thred, So God having a purpoſe to doe good on man in his renovation, he did not altogether ſuffer the ſtocke of nature to be wholly rooted out, but left that as a hint, or roote to graft upon, to make him capable of happineſſe the better.

Application.Now briefly to come to the application of this point. There are but two things which in generall I ſhall inferre from hence.

Something by way of inſtruction;

And ſomething by way of exhortation.

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

The congruity of beginning with his.1. Congruity of beginning with this. You ſee here the reaſon, and a good account given, why I placed this thing in the first entrance, in the treaty of Divinity, placing the argument of happineſſe firſt. It is the ſcope of all things, that are to be taught and learned. Wherefore doe we learne or teach, but to bring men to happineſſe? And therefore as it is in ſhooting, it is neceſſary that a man ſhould ſee the marke that he ſhootes at that ſo he may levell at, that marke; So in treating p. 31of Divine knowledge, as they ſay of all practicall arts, the naturall method is to beginne at the end, to ſet downe the end whether all things tend, that a man ſhoote not at Rovers: So this gives my account, and the reaſon why I thus placed this point here. It might be inquired in the beginning what ſhould be the upſhot of alt that a man learnes, or heares: All muſt bee ſuch things as doe conduce towards our happineſſe, and he muſt gather it peece by peece, to make up his happineſſe, ſeeing it is that which we all deſire.

2. We ſee here the excellency of Divinity,The excellency of Divinity. above all other Arts and Profeſſions in the world. It doth meete with our deſire: and not onelyonly meete with our deſire, but it ſupplies our defects.

1. It meetes with our deſire.It meetes with our deſires.

However men may count it a ſtrange doctrine, to be acquainted with the things of Divinity, of God, and of Religion, and of his owne end: and therefore looke aſquint upon it, and regard it not. But whoever well conſiders of it, he ſhall find divinity to be the neereſt of kinne to him; to the moſt inward propenſion of the ſoule, it comes to inſtruct him in that, whereunto himſelfe hath a n…tur…ll impetus and pondus. To weigh him.

2.Supplies our defects. Supplyes our defects.We have a deſire of happineſſe, but we all mistake the true way p. 32unto it; now here is the excellency of Divinity, that it teacheth this unto a man faithfully and truely: and therefore infinitely to be advanced above all other profeſſions in the world. All Philoſophy, or matter of learning, or other trades, is that by which a man makes up a temporall living, and comes farre ſhort of Divinity. That is the great art, and the Queene of Arts, and Sciences. That teacheth a man the great things of all, viz. The way to come to his deſire, to happineſſe, without which all other arts are but loſt labour, a man wants the maine, we ſee here the excellencie of Divinitie, though it doth not teach a man to make ſhooes, or cloathes, or houſes, to get a living; yet it teacheth a man a better thing, it teacheth a man how to come to his deſire, it teacheth a man how to walke in that way that doth bring to everlaſting life, and that which will bring true happineſſe to the ſoule.

The mercy of God to the Church3. Take notice here of the great mercy of God, both towards the Church in generall, and this place in particular. If Divinitie be the moſt excellent Profeſſion and Science in the world, in ſo much that all muſt ſtoope and vaile to that, in compariſon of the infinite excellencie that is in it, and the good that it brings; than how much cauſe have wee to bleſſe God, that we are ſo happy, as to live in a Church, wherein we are taught the Doctrine of Divinitie, p. 33and where God will take it upon himſelfe to be our Schoolemaſter, a poore trade, and yet ſuch a one, as God will undertake to preſent himſelfe perſonally in, to undertake to inſtruct and teach us, and wee muſt all goe to Schoole to him, to learne the way to that we all deſire, viz. to happineſſe.

And ſo in particular thoſe that live in this place, that injoy thoſe meanes,To us of this place. that injoy thoſe continuall directions, that guide a man in the way to happineſſe, which is not the happineſſe of all that beare the n…me of a Church. Wee have therefore a more eſpeciall cauſe for to bleſſe God.

4. Hence take notice of the miſery of man, Miſery of man.and the infinite depravation of our nature. That whereas we all deſire happineſſe in generall, and that truely and naturally, by a naturall pondus, and weight, that carries us to it: Though we would have good and happineſſe, yet for the true good, and the true happineſſe, here appeares our miſery.

1. Wee know it not, Wee know it not.wee are altogether in the darke, ignorant, we know not that, which we long after: wee long, and long in a blind manner, and know not what we would have; It is a miſerable caſe to thinke, that a man ſhould have a perpetuall deſire of that, which hee hath no knowledge of: God indued him with knowledge at the firſt, in the ſtate of innocencie. But now in the ſtate of our fall and p. 34corruption, wee have loſt that knowledge, and this is our miſery, herein it lies, we know not happineſſe, we know not what wee would have, and what we deſire.

We ſeeke it not.2. Wee doe not onelyonly not know, but wee ſeeke not for it; about an imaginary happineſſe, a falſe happineſſe, many beſtow a great deale of paines; but for the right happineſſe, in the right way to it, men ſeeke it not, regard it not, but ſlight it.

We like it not.3. Nay, even when God brings it home to our doores, we like it not, any happineſſe will pleaſe us better, though wee have a naturall deſire towards happineſſe, yet glaſſe will pleaſe us better than pearles, counterfeit happineſſe better than ſubſtantiall. The devill can cheate us with a painted happineſſe, and wee goe away as well pleaſed, as a child with a rattle; and throw away our jewels for it, as a child, leave our bread and butter to play with a rattle. A miſerable caſe, that even in that thing we doe all ſo naturally deſire and long to have, wee are ſo ignorant that wee know it not; ſo negligent that wee ſeeke not after it; nay, and when wee come to know it, wee are ready to ſtartle at it, and miſtake it: rather ch…ſe any counterfeit thing; any thing is welcommer to us than the true.

The poſſibilitie and way of cure.4. Wee ſee here for our inſtruction, that there is a poſsibility, and the way of that poſsibitie, how God may recover a man out of his p. 35relapſed condition, and that in an irreſiſtable and invincible way, and yet without the violation of a mans will, which is a great queſtion, and much diſputed; Men are very nice, and afraid to aſcribe too much to the power of grace: but will rather ſay that God may be defeated and fruſtrated, nay, reſiſted, when hee hath a purpoſe to convert a man, they will rather impute impotencie to God, that God may be defeated, then that he can worke irreſiſtibly, becauſe they are afraid they ſhould violate the will of man, they are ſo daintie of that, I charge you awake her not, give her what ſhe pleaſeth, &c. they will rather ſpeake blaſphemy concerning God, than take mans nothing from him; but now the conſideration of thoſe two Points, will helpe to take off that difficulty; God can invincibly turne the will, and yet eaſily, without any violation of the will. He can invincibly, when hee comes ſo home, and ſo cloſe, grafting of divine revelations, on the ſtocke of nature; Now if he can bring it home ſo cloſe, and ſay here is your happineſſe, and I will ſet it out ſo cleare, as that you muſt either deny your nature, and forſake your happineſſe, or elſe you muſt take this way, wherein I ſhew you is your happineſſe; Now this is a way to worke upon the will without violation, working on the inclination, and propenſion of it. And it is Gods will, and wiſedome, and power alone, p. 36to bring it ſo home, to ſhew the light ſo cleare, and ſo neare before a man, that hee cannot refuſe it, and yet when he doth it, he doth it irreſiſtibly, and invincibly working ſo on the inclination of nature, upon our owne deſires, that there is no violence to the will at all, he can ſtrike in, and overcome it in a way of congruitie of our nature by vertue of our inclinations and deſires.

Vſe. 2. I ſhall adde now but a word for the Exhortation, Exhortation To Preachers.and to omit that of the Miniſters, that they ſhould labour, and endeavour to worke upon this ground worke of nature; the deſire of happineſſe, and to make all things good, to ſhew the neceſſary conjunction of that they preſſe with mans happineſſe; that they may ſay the happineſſe you doe deſire cannot be attained without this way.

To the people.But I leave them, and for the People, I ſhall propound but theſe three or foure things.

1. Do we all deſire happineſſe. Then firſt, obſerve our inclination, Obſerve our inclination.let us all take notice of our inclinations, & follow them; follow thoſe inclinations of nature, and be true to them; follow the genius of our nature; & in this caſe it is a good rule of the Phyſitians, Naturam ſequi, we ſhould follow the inclinations of our nature, doe that which beſt ſhapes with nature; follow the ſuggeſtion of nature and labour to improve it.

Acquire direction.2.Acquire Direction, labour to get good p. 37directions; that the courſe of nature may be guided the right way; not to miſtake the true way, though we runne naturally to happineſſe, yet we will goe the wrong way, if wee have not a guide, and therefore begge them of God, and when God affords guides to helpe us this way, ſubmit to them, and begge of God, that as he hath implanted in you a deſire of happineſſe, ſo that he would inlighten you, that you may not withſtand your owne happineſſe, and that he would guide you to this happineſſe.

3. Fixe your reſolutions, Fixe reſolution.towards your happineſſe. This is the thing we naturally deſire, make an articulate act therefore, a firme, and ſtrong act, in reſolution, that you will ſteere the whole courſe of your life, for the attaining and getting of this. Hoc primum repete opus, &c. Let this be your deſigne, and your drift, I am reſolved to make out for happineſſe. God hath beſtowed on me a deſire of happineſſe, and he hath revealed what that happineſſe is: and therefore that ſhall be the ſcope of my life, it is my deſire, and I will goe reſolvedly, and ponder every ſteppe by ſteppe, to ſee how it conduceth to, or ſwerveth from my happineſſe, if it ſwerve, I will abſtaine from it, if it conduce, I will follow it, I am reſolved.

4. Force the execution, Force execution.when wee are fixed and reſolved, then force to the execution, keepe cloſe to your deſires, be true unto your purpoſes, and walke on conſtantly, not out p. 38and in; my happineſſe is my journies end, and I muſt goe to it. And as ſhe ſaid to a ſonne of hers, a valiant Souldier, that came home from the warre lamed; well ſaid ſhe, that lameneſſe will make you remember vertue every ſteppe; ſo let us all labour to remember vertue every ſtep; often have your eyes on the end of your journey, ſee whether you goe, and examine your ſelves, if the way be right or no, and if right, often rouze up your ſelves to the execution of your reſolutions this way.