Discourses Upon the Attributes of God, Sermon 3
SERMON III.Vol. VI. The Happineſs of God.
1 TIM. 1.11.
The Bleſſed God—
The whole Verſe runs thus, According to the glorious Goſpel of the Bleſſed God, which was committed to my truſt.
SINCE all Men naturally deſire happineſs, and thirſt after it; methinks we ſhould all deſire to know what it is, and where it is to be found, and how it is to be attained by us, in that degree in which Creatures are capable of it. What Job ſays of Wiſdom, may be ſaid alſo of Happineſs, God underſtandeth the way thereof, and he knoweth the place thereof. He only, who is perfectly poſſeſt of it himſelf, knows wherein it conſiſts, and what are the true ingredients of it.
So that to direct us in our ſearch after happineſs, the beſt way will be to Contemplate and Conſider the Divine Nature, which is the perfect Pattern and Idea of Happineſs, and the Original Spring and Fountain of all the Felicity that Creatures are capable of. And to that end, I have pitched upon theſe Words, wherein the Apoſtle attributes this Perfection of beſſedneſs or happineſs to God, The Bleſſed God.
And tho' this be as Eſſential a part as any other of that Notion which Mankind have of God from the Light of Nature, yet I no where find in all the New Teſtament, this Attribute of Happineſs given to God, but only twice in this Epiſtle. 'Tis true indeed, the Title of Bleſſedneſs is frequently given both to God and Chriſt, but in another Senſe, and in a quite different Notion: As Mark 14.61. where the High-Prieſt asks our Saviour, Art thou the Chriſt, the Son of the Bleſſed, foreign, of him that is to be Celebrated and Praiſed; and 2 Cor. 11.31. The God and Father of our Lord Jeſus Chriſt, who is bleſſed for evermore. So likewiſe, Rom. 1.25. The Creator, bleſſed for evermore: Which likewiſe is ſaid of Chriſt, Rom. 9.5. Of whom Chriſt came, who is over all, God Bleſſed for evermore; that is, for ever to be praiſed and celebrated. But in all theſe Texts the Greek Word is foreign, which tho' we Tranſlate Bleſſed, yet it is a quite different Notion from the Title of Bleſſedneſs which is given to God in the Text, where the Word is not foreign, but foreign, the Bleſſed, or the Happy God; and this Title is not any where in all the New Teſtament, (that I know of) given to God, but here in the Text, and Chap. 6. v. 15. where our Lord Jeſus Chriſt (who alſo is God) is called the bleſſed and the only Potentate. And whether this Title of the Bleſſed, or the Happy God, be here in the Text given to God the Father, or to his Eternal Son, our Lord Jeſus Chriſt; is not ſo much material to my preſent purpoſe to enquire. For, ſuppoſe it be Chriſt who is here call'd the Bleſſed God; this however is certain, that Bleſſedneſs or Happineſs is a Title belonging to God, which is all that is neceſſary for a Foundation of my preſent Diſcourſe.
In ſpeaking of this Argument, I ſhall do theſe three Things.
I. Shew what we are to underſtand by the happineſs of God, and what are the eſſential Ingredients of it.
II. That this Title doth belong to God, and that the Divine Nature is perfectly bleſſed and happy.
III. How far Creatures are capable of Happineſs, and by what Ways and Means they may be made partakers of it: And ſhall then make ſome Inferences from my Diſcourſe upon this Argument.
I. I will conſider what we are to underſtand by the bleſſedneſs or happineſs of God, and what are the eſſential Ingredients of it. Now the Notion of happineſs taken at its higheſt pitch (as we muſt neceſſarily do when we apply it to God) is no other than a fixt and immoveable ſtate of Contentment and Satisfaction, of Pleaſure and Delight, reſulting from the ſecure poſſeſſion, and enjoyment of all that is good and deſirable, that is, of all Excellency and Perfection; ſo that theſe following Ingredients muſt go to make up a perfect ſtate of happineſs.
1. Perfect Knowledge, to underſtand what it is that conſtitutes happineſs, and to know when one is really poſſeſt of it. For as he is not happy, who is ſo only in Imagination or a Dream, without any real Foundation in the thing; for he may be pleaſed with his Condition, and yet be far enough from being truly happy: So on the other hand, he that has all other neceſſary Ingredients of happineſs, and only wants this, that he doth not think himſelf ſo, cannot be happy. For this we often ſee in the imperfect felicity of this World, that many Men who have all the Materials and Circumſtances of a worldly happineſs about them, yet by the unskilful management of the matter, and from a lightneſs and injudiciouſneſs of Mind, not knowing when they are well, they make an hard ſhift, even when they are in as good Circumſtances as it is almoſt poſſible for Men to be in this World, to be very diſcontented and miſerable in their own Opinions. But God perfectly knows both what makes happineſs, and that he is poſſeſt of it.
2. To perfect happineſs is likewiſe requir'd a full Power to do whatever conduceth to happineſs, and likewiſe to check and control whatever would be an hindrance and diſturbance to it; and therefore no Being is as happy as it can be, that is not All-ſufficient, and hath not within its Power and Reach whatever is neceſſary to an happy Condition, and neceſſary to ſecure and continue that happineſs againſt all Attempts and Accidents whatſoever.
3. There is Wiſdom alſo requir'd to direct this Power, and manage it in ſuch a manner, as it may effectually conduce to this end; and this is very different from meer Power, abſtractedly conſider'd; for one may have all the Materials of happineſs, and yet want the Wiſdom and Skill to put them ſo together, as to frame an happy Condition out of them; and he is not happy, who doth not thoroughly underſtand the proper method and means of compaſſing and ſecuring his own happineſs.
4. Another moſt conſiderable and eſſential Ingredient of happineſs is Goodneſs; without which, as there can be no true Majeſty and Greatneſs, ſo neither can there be any felicity or happineſs. Now Goodneſs is a generous diſpoſition of Mind to communicate and diffuſe it ſelf, by making others partakers of its happineſs in ſuch degrees as they are capable of it, and as Wiſdom ſhall direct: For he is not ſo happy as he may be, who hath not the pleaſure of making others ſo, and of ſeeing them put into an happy Condition by his means, which is the higheſt pleaſure (I had almoſt ſaid pride, but I may truly ſay glory) of a good and great Mind: For by ſuch Communications of himſelf, an Immenſe and Allſufficient Being doth not leſſen himſelf, or put any thing out of his Power, but doth rather enlarge and magnifie himſelf; and does, as I may ſay, give great Eaſe and Delight to a full and fruitful Being, without the leaſt diminution of his Power or Happineſs. For the Cauſe and Original of all other Beings, can make nothing ſo independent upon it ſelf, as not ſtill to maintain his Intereſt in it, to have it always under his Power and Government; and no Being can Rebel againſt his Maker, without extream hazard to himſelf.
5. Perfect happineſs doth imply the exerciſe of all other Virtues, which are ſuitable to ſo perfect a Being, upon all proper and ſitting occaſions; that is, that ſo perfect a Being do nothing that is contrary to, or unbecoming his Holineſs and Righteouſneſs, his Truth and Faithfulneſs, which are eſſential to a perfect Being, and for ſuch a Being to act contrary to them in any caſe, would be to create diſquiet and diſturbance to it ſelf: For this is a certain Rule, and never fails, that nothing can act contrary to its own Nature without reluctancy and diſpleaſure, which in moral Agents is that which we call Guilt; for Guilt is nothing elſe but the Trouble and Diſquiet which ariſeth in one's Mind, from the conſciouſneſs of having done ſomething which is contrary to the perfective Principles of his Being, that is, ſomething that doth not become him, and which, being what he is, he ought not to have done; which we cannot imagine ever to befall ſo perfect and immutable a Being as God is.
6. Perfect happineſs implies in it the ſettled and ſecure Poſſeſſion of all thoſe Excellencies and Perfections; for if any of theſe were liable to fail, or be diminiſh'd, ſo much would be taken off from perfect and compleat Happineſs. If the Deity were ſubject to any change, or impairment of his Condition, ſo that either his Knowledge, or Power, or Wiſdom, or Goodneſs, or any other Perfection, could any ways decline or fall off, there would be a proportionable abatement of happineſs. And from all theſe does reſult in the
7th, and laſt place, Infinite Contentment and Satisfaction, Pleaſure and Delight, which is the very Eſſence of happineſs.
1. Infinite Contentment and Satisfaction in this Condition. And well may happineſs be contented with it ſelf; that is, with ſuch a Condition, that he that is poſſeſt of it, can neither deſire it ſhould be better, nor have any cauſe to fear it ſhould be worſe.
2. Pleaſure and Delight, which is ſomething more than Contentment: For one may be contented with an Affliction and painful Condition, in which he is far from taking any Pleaſure and Delight. No affliction is joyous for the preſent, but grievous, as the Apoſtle ſpeaks, Heb. 12. But there cannot be perfect happineſs without Pleaſure in our Condition. Full Pleaſure is a certain mixture of Love and Joy, hard to be expreſt in Words, but certainly known by inward Senſe and Experience.
And thus I have endeavour'd to deſcribe to you, as well as I could, according to our imperfect Conceptions and Expreſſions of God, the happineſs of the Divine Nature, and wherein it conſiſts. I proceed to the
II. Thing I propoſed, which was to ſhew, that this Attribute of Perfection doth belong to God; and that the Divine Nature is perfectly Bleſſed and Happy; and this is ſo univerſal an acknowledgment of Natural Light, that it would be a very ſuperfluous and impertinent Work, to trouble you with particular Citations of Heathen Authors to this purpoſe; nothing being more frequent in them, than to call the Deity, beatiſſimam & perfectiſſimam naturam, the moſt happy and moſt perfect Being, and therefore happy, becauſe Felicity doth naturally reſult from Perfection. It ſhall ſuffice to take notice of theſe Two things out of Heathen Writers, to my preſent purpoſe.
1. That they accounted happineſs ſo eſſential to the Notion of a God, that this was one of the Ways which they took to find out what Properties were fit to attribute to God, and what not, to conſider what things are conſiſtent with happineſs, or inconſiſtent with it; and whatever did ſignifie happineſs, and was a perfection conſiſtent with it, they aſcribed to God, as a ſuitable Property of the Divine Nature; and whatever was otherwiſe, they remov'd it from God, as unfit to be ſaid of Him.
2. Whatever differences there were among the Philoſophers concerning the Perfections of the Divine Nature, they all agreed in the perfect felicity of it; even Epicurus himſelf, who ſo boldly attempted to ſtrip the Divine Nature of moſt of its Perfections, by denying that God either made or govern'd the World, whereby he took away at once his being the firſt Cauſe and Original of all things, and his Goodneſs likewiſe, and Wiſdom, and Power, and Juſtice; or, at leaſt made all theſe uſeleſs, by taking away all occaſion and opportunity for the exerciſe of them; yet this Man does frequently own, and profeſs to believe the happineſs of the Divine Nature; and then out of an ignorant, and officious kindneſs to the Deity, and (as he pretended) for the ſecurity of his Felicity, did in effect take away his other Perfections; he would by no means put God to the Trouble and Burden of making the World, or taking care of the Affairs of it, leſt this ſhould diſcompoſe the Deity, or be an interruption or diſturbance of his Eaſe and Felicity. For thus Lucretius, the great Diſciple of Epicurus, deſcribes his Opinion of the Divine Nature,
Omnis enim divûm, per ſe, natura neceſſe eſt,
Immortali aevo ſummâ cum pace fruatur,
Semota à noſtris rebus, ſejunctaque longè.
Nam privata dolore omni, privata periclis,
Ipſa ſuis pollens opibus, nihil indiga noſtrî.
Nec benè pro meritis capitur, nec tangitur irâ.
That is, It is neceſſary that the Divine Nature ſhould be Happy, and therefore altogether unconcern'd in our Affairs; free from all grief and danger, ſufficient for it ſelf, and ſtanding in need of no body, neither pleaſed with our Good Actions, nor provoked by our Faults. This was a very falſe Notion both of God and Happineſs, to imagine that the Care of the World ſhould be a pain and diſturbance to Infinite Knowledge, and Power, and Goodneſs. But this is not now my buſineſs to conſider; that which is to my preſent purpoſe, is, That the happineſs of the Divine Nature was Univerſally owned; and that bleſſedneſs is ſo inſeparable from the Notion of a Deity, that whoever profeſſes to believe a God, muſt acknowledge him to be perfectly happy.
As for the Teſtimony of Scripture, I have already told you, that there are but two Texts wherein this Title of foreign, the happy or bleſſed, is given to God; but by conſequence the Scripture every where declares the happineſs of the Divine Nature, viz. wherever it ſpeaks of the Excellency and Perfection of his Being, of his Knowledge, and Power, and Wiſdom, and Goodneſs, and Righteouſneſs, and of the Eternity and Unchangeableneſs of theſe, and of the infinite Delight and Complacency which he takes in the Enjoyment of theſe perfections. I ſhall now proceed to the
III. And laſt thing, which I propoſed to conſider, viz. How far Creatures are capable of happineſs, and by what ways and means they may be made partakers of it. They are not capable of abſolute and perfect happineſs, becauſe that reſults from infinite perfection, which is no where to be found but in God: It remains then that Creatures are only capable of being happy in a finite and limited degree, by the reſemblance of God, and by the enjoyment of him; by being like to him, and by our likeneſs to him, being qualified for his favour, and for the enjoyment of him.
As we are Creatures of a finite Power, and limited Underſtandings, and a mutable Nature, we do neceſſarily want many of thoſe perfections, which are the Cauſe and Ingredients of a perfect happineſs. We are far from being ſufficient for our own happineſs; we are neither ſo of our ſelves, nor can we make our ſelves ſo by our own Power; for neither are we wiſe enough for our own direction, nor good enough for our own ſatisfaction. All the happineſs that we are capable of is, by communication from him, who is the Original and Fountain of it; by our being made partakers of the Divine Nature, (as St. Peter ſpeaks) by our reſemblance of God in thoſe perfections which are the moſt eſſential Ingredients of happineſs, his Goodneſs, and Righteouſneſs, and Truth, and Holineſs; theſe do immediately qualifie us for the Favour and Friendſhip of Almighty God, and for the bleſſed ſight and enjoyment of him; and the Favour of God, and the Light of his Countenance lifted up upon us, and his Friendſhip and Good-Will to us, ſupplies all the defects of Power and Wiſdom in us: For God being our Friend, we have an Intereſt in all his Perfections, and a Security, that as occaſion requires, they will all be employ'd for our benefit and advantage; ſo that tho' we are weak in our ſelves, we are ſtrong in the Lord, and in the power of his might, and are able to do all things through him ſtrengthning us; and tho' we want Wiſdom, we may have free recourſe to the Fountain of it, and ask it of God, who gives to all liberally, and upbraideth not. And it is next to having theſe perfections in our ſelves, to know where to have them for asking, whenever we ſtand in need of them, ſo far as is neceſſary to our happineſs.
So that tho' our happineſs depend upon another, yet if we be careful to qualifie our ſelves for it, (and God is always ready to aſſiſt us by his Grace to this purpoſe) it is really and in effect in our own power; and we are every whit as ſafe and happy in God's care and protection of us, as if we were ſufficient for our ſelves. However this is the higheſt happineſs that the Condition of a Creature is capable of, to have all our defects ſupply'd in ſo liberal a manner by the Bounty of another, and to have a free recourſe to the Fountain of Happineſs, and at laſt to be admitted to the Bleſſed ſight and enjoyment of Him, in whoſe preſence is fulneſs of Joy, and at whoſe right hand are Pleaſures for evermore. I have done with the Three Things I propoſed to ſpeak to.
But to what purpoſe, may ſome ſay, is this long Deſcription and Diſcourſe of happineſs? How are we the Wiſer and the Better for it? I Anſwer; very much, in ſeveral reſpects.
1. This plainly ſhews us, That Atheiſm is a very melancholy and miſchievous thing; it would take away the Fountain of happineſs, and the only perfect Pattern of it; it endeavours at once to extinguiſh the Being of God, and all the Life and Comfort of Mankind, ſo that we could neither form any Idea of happineſs, or be in any poſſibility of attaining it. For it is plain, we are not ſufficient for it of our ſelves; and if there be not a God, there is nothing that can make us ſo? God is the true light of the World, and a thouſand times more neceſſary to the comfort and happineſs of Mankind, than the Sun it ſelf, which is but a dark Shadow of that infinitely more bright and glorious Being; the happy and only Potentate (as the Apoſtle deſcribes him in the latter end of this Epiſtle) who only hath immortality, dwelling in that light which no man can approach unto, whom no man hath ſeen, nor can ſee, meaning in this mortal ſtate.
So that the greateſt Enemies, and moſt injurious of all others to Mankind, are thoſe who would baniſh the Belief of a God out of the World; becauſe this is to lay the Ax to the root of the Tree, and at one blow to cut off all Hopes of happineſs from Mankind. So that he is a Fool indeed, that ſays in his heart there is no God; that is, that wiſheth there were none; becauſe it is not poſſible for a Man to wiſh worſe to himſelf, and more effectually to deſtroy his own happineſs.
2. If the Divine Nature be ſo infinitely and compleatly happy, this is a very great confirmation of our Faith and Hope concerning the happineſs of another Life, which the Scripture deſcribes to us, by the Sight and Enjoyment of God. As we are Creatures, we are not capable of the happineſs that is abſolutely and infinitely perfect, becauſe our Nature is but finite, and limited; but the bleſſed God who is infinitely happy himſelf, can alſo make us happy according to our finite Meaſure and Capacity. For, as he that is the Firſt and Original Being, can communicate Being to other things, ſo He that is the Fountain of Happineſs, can derive and convey happineſs to his Creatures.
And we ſhall the more eaſily believe this, when we conſider that Goodneſs, as it is the prime Perfection, ſo is it likewiſe the chief felicity of the Divine Nature. It is his Glory and Delight to communicate himſelf, and ſhed abroad his goodneſs; and the higheſt expreſſion of the Divine Goodneſs, is to communicate happineſs to his Creatures, and to be willing that they ſhould ſhare and partake with him in it. Baſe and Envious Natures are narrow and contracted, and love to confine their Enjoyments and good Things to themſelves, and are loth that others ſhould take part with them; but the moſt Noble and moſt Generous Minds are moſt free and enlarged, and cannot be happy themſelves unleſs they find or make others ſo.
This is the higheſt pitch of Goodneſs, and conſequently the higheſt Contentment, and the ſupream delight of the Divine Nature. Now it is natural to every Being, to be moſt frequent and abundant in thoſe Acts in which it finds the greateſt Pleaſure; to be good, and to do good is the ſupream Felicity of God himſelf; therefore we may eaſily believe, that he is very ready and forward to make us happy, by all the ways that are agreeable to his Wiſdom and Righteouſneſs; and that He is alſo willing to make us abundantly ſo, and to advance us to the higheſt degree of Felicity, of which our Nature is capable, if we do not render our ſelves incapable of ſuch a Bleſſing, by an obſtinate refuſal of it, and utter indiſpoſition for it.
This, I ſay, is very credible, becauſe the happineſs of God himſelf conſiſts in that propenſion and diſpoſition of Nature, which tends to make others happy. And if there can be any acceſſion to that which is infinite, God himſelf finds a new Pleaſure and Felicity in the communication of his goodneſs to his Creatures, and therefore is repreſented in Scripture, as glad of the Converſion of a ſinner, becauſe the ſinner hereby becomes capable of the happineſs which God deſign'd for his Creatures, and is always ready to confer upon them, whenever they are qualified for it, and he can, with the Honour of his other Perfections, beſtow it upon them.
There are Two things which raiſe our Hopes and expectation of Good from any Perſon; if he be Able and Willing to beſtow upon us what we hope for from him. Now if any one can confer Happineſs upon us, it is He who is infinitely poſſeſt of it, and hath all the Treaſures of it in himſelf; and that God only is; who, as he is able, ſo is willing to make us happy, if we be qualified for it; and it is no impairing of his happineſs to make others happy; for even that Goodneſs which inclines him to communicate happineſs to others, is a great part of his own Felicity; ſo that, as our Saviour argues, becauſe I live, you ſhall live alſo; we may reaſon in like manner, that becauſe God is happy, we ſhall be happy alſo, if we do but ſincerely deſire and endeavour to qualifie our ſelves for it. The Goodneſs of God does ſtrongly incline him to deſire our happineſs, and makes him willing and ready to beſtow it upon us, when ever we are capable to receive it.
So that the Goodneſs of God is the great Foundation of all our Hopes, and the firmeſt ground of our aſſurance of a Bleſſed Immortality. It is the happineſs of the Divine Nature to communicate himſelf; and the communications of God's Goodneſs to us are the cauſe of our happineſs; and therefore, both for our Example and Encouragement, the Goodneſs of God ought always to be repreſented to the greateſt Advantage, and we ſhould endeavour to poſſeſs our Minds with a firm Belief and Perſwaſion of it, and to remove from the Divine Nature (which we all acknowledge to have infinitely more goodneſs than is to be found in any of the Sons of Men) whatever we would not attribute to a good Man, and to vindicate God from all ſuſpicion of Envy and Ill-will, of Cruelty and Arbitrary dealing with his Creatures. And I cannot apprehend why Men ſhould be averſe from theſe ſo agreeable and delightful apprehenſions of God; or how it ſhould be any Man's Intereſt to leſſen the Goodneſs of God; for moſt certainly the better God is in himſelf, the better and happier it will be for us all, if it be not our own fault.
3. From what hath been ſaid concerning the happineſs of the Divine Nature, we may learn wherein our happineſs muſt conſiſt, namely, in the Image and in the Favour of God; in the Favour of God as the Cauſe of of our happineſs; and in the Image of God, as a neceſſary inward diſpoſition and qualification for it. Unleſs God love us, we cannot be happy, for miſerable are they whom he hates; for God to ſay of any Man, that his Soul hath no pleaſure in him, imports as great Miſery, and as dreadful a Curſe as can be imagin'd, and his Soul can have no pleaſure in a bad Man; for he loveth Righteouſneſs and hateth Iniquity, he is not a God that hath pleaſure in Wickedneſs, neither ſhall Evil dwell with him; the Wicked ſhall not ſtand in his ſight; he hateth all the workers of Iniquity. Nay, if we could ſuppoſe that he could love and take pleaſure in any Perſon that is unlike to him (which is impoſſible) yet that Perſon could not be happy, becauſe he would want that inward Frame and Diſpoſition of Mind, which is neceſſary to happineſs. For the very ſame Cauſes and Ingredients which make up the happineſs of God, muſt in an inferior degree be found in us, otherwiſe we cannot be happy; no, tho' a Man were in Heaven, if he be ſtill a bad Man, Coelum, non animum mutavit, he hath only changed the Climate, and is gone into another Countrey, but he bears himſelf ſtill about him, and his Mind is not changed, which would ſignifie a thouſand times more to his happineſs, than any Place or outward Circumſtance whatſoever. A bad Man, whereſoever he goes, hath a Root of Gall and Bitterneſs within him, and is miſerable from himſelf; he hath a Fiend in his own Breaſt, and the Fuel of Hell in a guilty Conſcience.
For there is a certain Temper and Diſpoſition of Mind, that is neceſſary and eſſential to happineſs, and that is holineſs and goodneſs, which is the Nature of God; and ſo much as any Perſon departs from this Temper, ſo far he removes himſelf, and runs away from happineſs: And as Sin is a departure from God, ſo the Puniſhment of it is likewiſe expreſt by departing from him; Depart from me ye Curſed; depart from me all ye that work Iniquity, I know you not.
And this is one great part of the Miſery of thoſe degenerate and accurſed Spirits, the Devils, who are for ever baniſh'd from the Preſence of God, that they are of a Temper quite contrary to God, Wicked and Impure, Envious and Malicious, Miſchievous and Cruel; and ſuch a Temper is naturally a torment and diſquiet to it ſelf. And here the Foundation of Hell is laid in the evil diſpoſition of our Minds; and 'till this be cur'd, and ſet right, it is as impoſſible for any of us to be happy, as it is for a Limb that is out of joint to be at eaſe. And the external preſence of God, and a local Heaven (if we could imagine ſuch a Perſon to be admitted into it, and ſee all the Glories of that place, and the Pleaſures and Delights of that ſtate) all this, I ſay, would ſignifie no more to make a bad Man happy, than heaps of Gold and Diamonds, and Conſorts of the moſt delicious Muſick, and a well-ſpread Table, and a rich and coſtly Bed would contribute to a Man's Eaſe in the paroxyſme of a Fever, or in a violent fit of the Stone; becauſe the Man hath that within which torments him, and 'till that be removed, he cannot poſſibly be at eaſe. The Man's Spirit is out of order, and off the Hinges, and toſt from its Centre, and 'till that be ſet right, and reſtor'd to its proper place and ſtate by Goodneſs and Holineſs, the Ma… will be perpetually reſtleſs, and cannot poſſibly have any Eaſe or Peace in his Mind: For how can there be Peace, how can there be happineſs to him, who is of a Temper directly oppoſite to it? The wicked, ſaith the Prophet, Iſa. 57.20, 21. is like the troubled Sea when it cannot reſt, whoſe waters caſt up mire and dirt. So long as there is impurity in our Hearts, and Guilt upon our Conſciences, they will be reſtleſly working; there is no peace ſaith my God to the wicked. The Hebrew Word which we tranſlate Peace, ſignifies all kind of happineſs; there can be no felicity to a bad Man. The conſideration whereof ſhould put us upon the moſt ſerious and earneſt endeavours to be like God, that we may be capable of his Favour, and partakers of his Felicity. The Divine Nature is the only perfect Idea of happineſs, and nothing but our conformity to it can make us happy.
I have been ſo long upon this Argument, on purpoſe to convince Men of the Neceſſity of Holineſs and Goodneſs, and all other Virtues, to our preſent and future happineſs. They underſtand not the nature of happineſs, who hope for it, or imagin they can attain it in any other way. The Author and the Fountain of happineſs, he that made us, and alone can make us happy, cannot make us ſo in any other way, than by planting in us ſuch a diſpoſition of Mind, as is in Truth a participation of the Divine Nature, and by endowing us with ſuch Qualities as are the neceſſary Materials and Ingredients of happineſs. There is no way to partake of the Felicity of God bleſſed for ever, but by becoming Holy and Righteous, Good and Merciful as he is.
All Men naturally deſire happineſs, and ſeek after it, and are as they think travelling towards it, but generally they miſtake their way. Many are eager in the purſuit of the Things of this World, and greedily catch at Pleaſures and Riches and Honour, as if theſe could make them happy; but when they come to embrace them, they find that they are but Clouds and Shadows, and that there is no real and ſubſtantial felicity in them. Many ſay, who will ſhew us any good? meaning the good things of this World, Corn, and Wine, and Oil; But wouldſt thou be happy indeed? endeavour to be like the Pattern of happineſs, and the Fountain of it; Addreſs thy ſelf to him in the Prayer of the Pſalmiſt, Lord lift thou up upon me the light of thy Countenance, and that ſhall put more joy and gladneſs into my heart, than the Men of the World can have, when their Corn and their Wine increaſeth.
Many ſay, lo here, and lo there! That happineſs is in a great Place, or in a plentiful Eſtate, or in the enjoyment of ſenſual Pleaſures and Delights; but believe them not; happineſs is ſomething that is nearer and more intimate to us, than any of the Things of this World; it is within thee, in thine heart, and in the very inward frame and diſpoſition of thy mind.
In a Word, if ever we would be happy, we muſt be like the Bleſſed God, we muſt be holy, and merciful, and good, and juſt, as he is, and then we are ſecure of his Favour; for the righteous Lord loveth righteouſneſs, and his countenance will behold the upright. Then we ſhall be qualified for the enjoyment of him, and take pleaſure in communion with him, becauſe we ſhall be like him. For the ſureſt foundation of Love and Friendſhip is a ſimilitude of Temper and Diſpoſition; every thing naturally affects its own likeneſs, and moves towards it, and greedily catcheth at it, and gladly runs into the Embraces of it. God and Man muſt be like one another, before they can take pleaſure in one another: If we be unlike to God, it is in the nature of the thing impoſſible that we ſhould be happy in one another, and therefore there muſt be a change either in God or us, to bring about this likeneſs. The Nature of God is inflexible, fixt, and unchangeable; therefore change thy ſelf Sinner, and endeavour to be like God; for ſince he cannot depart from his Holineſs, and Purity, thou muſt leave thy Sins, and be holy as he is holy, if ever thou hopeſt to be happy, as he is: Every Man that hath this Hope in him, muſt purifie himſelf, even as he is pure.
Now to this happy and only Potentate, King of Kings, and Lord of Lords, who only hath Immortality, and dwelleth in that Light which no Man can approach unto, whom no Man hath ſeen, nor can ſee; To him be Honour, and Power everlaſting.
Amen.