TErrestriall happinesse is u­sually reduced to these three heads, To Riches, Honour, and Pleasures: from which as from seve­rall Fountains, all the rest doth spring and proceed, and he that enjoyes these [Page 2] may be said to enjoy a Terrestriall Paradise o [...] Happinesse.

To define the riches of the World, were to tell you what every man knows, the good ef­fects and benefits which spring from thence are many & divers. Good Education, Acquaintance, Friends, Lovers, Honour, Authority and many pleasures of divers sorts are hereby often occasio­ned. So as many rich men seeme to enjoy an [...] earthly Paradise.

True honour is defined to be the shining brightnesse of worthy vertuous and gracious a­ctions, reflected from our own consciences unto the sight and view of those with whom we live, it may be also called a graceful respect or renow­ned reputation, which every man ought to have in recompence of his worthinesse which is decla­red unto the World by good and glorious deeds and approved of, by the acknowledgment of good and vertuous men; and it shineth most brightly in such as are of greatest birth, of grea­test riches and of greatest dignity and authority both in Church and Common-wealth.

It is not then an imaginary Phantasie, but a splendent brightnesse, which maketh him that is the subject therof, to shine forth as the sparkling rayes of a Diamond, and for as much as it procee­deth from vertuous and worthy actions, it is al­wayes accompanied with inward joy and plea­sure. [Page 3] And among noble, good, and great Spirits, [...]othing is more desirous and pleasant, insomuch [...] they will spare no labour, no pain, but willing­ [...] and fearlesly will adventure through many [...]ifficulties, many perils to gain the same.

A good name, saith Solomon, is better than [...]old, and more precious than ointment.

Pleasures are of divers sorts: all the riches, ho­ [...]our and delights of the World serve to please [...]ur mindes. What a number of excellent plea­ [...]ures and felicities hath God created in this Ter­ [...]estriall Paradise which may please our senses!

And first the sence of seeing, as the Heavens [...]heir glorious aspect, the Sun in its lovely bright­nesse, the Moon her silver rayes, the Stars their [...]winkling sparks, the Aire its fair nakednesse, the Birds enameld with all sorts of colours, the Trees [...]edeckt with blossomes, fruits and leaves, the medows with Tapestry green, the Rivers with [...]he Crystall of their streams, the Sea, it's huge and pleasant watery Mantle, And an infinite number of creatures both in the Earth and Sea of different figures, fair and goodly Cities, Towns, Churches, Houses, Orchards, Gardens, all plea­ [...]ant places, and all faire, beautifull, and amiable [...]reatures.

To please the sence of hearing also, How can wee but be much delighted amidst the pleasures [Page 4] of a sweet harmony, either of voices or instru­ments; at the prety purling of a silver brook, the sweet running murmurs of a pleasant fountaine, [...]he pleasing notes and prety warbling of Birds, [...]he amorous accents of a delicate voice, joyned with the sweet allurements of the melody of a Lute, the musicall tun [...] and delightfull strains of all kinde of Instruments, to heare the pleasant and gallant noyses of Bels, Trumpets, Drums, and other delicious sounds. Also to heare plea­sing Discourses, Histories, Songs, Tales, Iests, News, and the like.

So likewise of the other Senses, as the tasting of sweet and delicious meats of all sorts, of plea­sant and sparkling wine, and other delightfull li­quours.

Also the smelling of odoriferous Perfumes, Flowres of every kinde, and all other sweet and fragrant things; there is such a multitude of de­lights and felicities in the World to please the Senses, as they are innumerable.

Likewise the most pleasant and happy societie of Parents, Children, Wives, Lovers, Friends, Kindred and acquaintance: And in generall, the enjoyance of riches, honour, all sorts of lawfull Sports, Recreations, Delights and Happinesses; all whatsoever is pleasant and delectable.

Insomuch, as from divers of these particulars [Page 7] (as might be at large dilated in whole Volumes) [...]pringeth abundance of sweet and pleasant joys and felicities. Enough to charme, and sweetly bring our mindes into an extasie of joy and hap­pinesse.

In all which if wee throughly view them in their number, variety, pleasantnesse, excellencie, and happy effects we may plainly see, that even in this life wee may enjoy a terrestriall Paradise of joy and happinesse.

HAving viewed wherein earthly happinesse consists, now, to the intent we may be further happy therin, let us endevour to settle our minds in a contented estate, in all accidents and conditions, and so to enjoy these terrestriall felicities, with a contented happy minde.

[Page 9]It is strange that some have put this truth in­ [...] a Paradox, That he forsooth is the richest and [...]ost happy who is most contented, when no­ [...]ing is more certain then it, the soule having no [...]easures, no happinesse, more properly her own [...]or more in effect, then that of contentment.

Hee that is poore in desires is rich in content­ [...]ent, one saith, who bridleth his intemperate [...]esires, contendeth even with Jupiter himself in [...]elicitie, to him that desires but a little, a little [...]eems much, and hee that covets no more then what hee hath, may be said to possesse all the World.

But he that possesses abundance of these earth­ [...]y happinesses, and yet fears the losse or want of [...]hem, or out of a covetous, ambitious, or intem­perate voluptuous heart, grieves because hee en­ [...]oyes not so much as he desires, is as miserable as [...]e that wants them; those who extend their de­sires beyond nature and moderation, letting [...]oose their appetites, to follow vice and super­fluities, make superfluous things necessary, th [...] souls slaves to their bodies, they are [...] con­tented. They would build house [...] [...]ble, and after of Iasper and Porphyry. They would first possesse a Lordship, then a Kingdome, after the World, which if they did, they would then think the World too litle, and grieve because [Page 10] they enjoy no more, no better Worlds, they a [...] never satisfied. They would have they know no [...] what, they are always restlesse, still desire, trouble, and perplex themselves till they bring themselves into a fools Paradise.

But this meane, for a man to enrich himself and to make himself happy and contented, by desiring little, according to nature, moderation and reason is very just. It is in every mans power hee may finde it within himself, Nature hath so provided that in all things, so much as sufficeth, is at hand, and in our own power.

A litle wee know of these earthly felicities is enough to suffice nature and to live well, and wee may take as much felicity in sufficiency as if we possessed all the riches, honours and pleasures in the world, which if we did, wee could enjoy the superfluity, to wit, that which is above suffi­ciency, onely by looking on, and contemplation, so may we while it is anothers: what happinesse is there on earth, which in our mindes by con­templation, we may not enjoy?

An [...] [...] commonly see, that poore men of low degree, are as contented as rich, noble and voluptuous men, they are usually more free from idlenesse; ill passions, intemperance, and conse­quently from such distempers as are incident therunto, and wee may observe, they are com­monly [Page 11] free, fearlesse, secure, healthy, merry, con­ [...]nted, happy men.

Having therfore food and rayment, let us be [...]erwith contented, as wee are divinely exhor­ [...]d. And concerning crosses, want and troubles, [...]t such considerations as follow (amongst di­ [...]ers others which might be written) move us to [...]ontentation in all conditions.

Crosses want and troubles are common to all [...]en, oftentimes to the best men. It is a signe of weaknesse not to digest that with contentment, which cannot be avoided, which is common to [...]ll, to the best men, when we have so many and [...]uch companions.

Some crosses and troubles are necessary, as Winter to Summer, else pleasures and prosperity would become dry, stale, wearisome, and cloy us: It is a mixture of crosses and adversity, that makes prosperity and pleasures most sweet un­to us.

We may convert our minds from those things that offend us to those which are pleasing, and afford us delectation. Though wee have some want and troubles, yet perchance we may enjoy many pleasures and felicities also, in so much that if wee be not too peevish and wayward, we may drown our sorows and crosses in pleasant­nesse and joy.

[Page 12]However, the worst things have some mixture of comfort in them, and it is certain, Tha [...] all crosses and troubles will have an end, Custom [...] and Time will surely wear them away. Custom is a remedy against the most tedious and irkso [...] troubles, even the Gally slaves can sing in thei [...] servitude, after they have been some time accu­stomed therunto. Time is the finisher of all trou­ble, perchance we have already well nigh forgo [...] all the crosses and sorrows of our life time past and such as wee do remember, wee rejoyce that they are past and gone. And this good effect cros­ses, and adversity alwayes leave behinde, Plea­sure and prosperity after the same is past, is the sweeter. Ioy and pleasure after sorrow is a strange enlightning to us, in such sort, as it should seeme Nature hath given sorrow and troubles for the greater increase and service of our plea­sure and delight.

Foresight, Expectation, Meditation, Wisdome and Fortitude, are excellent Remedies against crosses and adversitie. Let us therfore hereby en­devour to raise and quicken our spirits above and beyond feare and adversity. Contemning all the frowns and blows of the World, which do scare and depresse onely weak and feeble spirits, and to settle our mindes in a contented and bles­sed tranquillity, which is a beautifull, sweet, e­quall, [Page 13] pleasant estate of the mind such as neither [...]ood accidents, nor ill, Prosperity nor adversity an mend or depresse.

Piety is yet a better remedy against crosses [...]nd adversity, and the best way to contentment [...]nd true happinesse. To consider that the Al­mighty God our loving Father doth by his most wise, just, loving and good Providence order and guide all things, is enough to make us sweet­ [...]y contented in all conditions. It is a safe and a happy way to apply our wils to his will. It is effeminacy and dastardlines to complain against God; and greatly addes to our misery. It is mag­nanimity and courage to yield to him. It is per­fect freedome and happinesse to obey God. Hee that follows his Captains commands through ad­versity and dangers, aswell as prosperity shall be greatly rewarded. The good Souldiers of our heavenly Captain shall be crowned with eternal glory and triumph.

Let us then doe our best endevours in all good wayes for the attainment of earthly Happinesse, and depend on the Provi­dence of the Almightie for successe, trust­ing him in all things, casting all our care upon him, who truly careth for such as rely on him, and truly knows what is best for us: so may [Page 14] we be assured that in what estate soever wee be in, the same is best for us, and that all things shall convert to our happinesse, let the World tosse and vary it self how it list, we shall ever remayn safe and happy. Even crosses, losses, want and all afflictions shall then increase our happinesse, for why,

First, we shall be delivered out of all afflicti­ons, Many are the troubles of the righteous, saith King David (though often more are the troubles of the unrighteous) but the Lord, saith he, deli­vers the righteous) out of all. And they that sow in tears, shall reap in joy: Oftentimes they are de­livered in this life, certainly in heaven. How pleasant will heaven be eternally to such as have been here in want and afflicted for a time? a mo­ment in comparison.

Secondly, wee may have joy in all crosses and afflictions. Our Saviour saith, In the world yee shall have afflictions, but in mee you shall rejoyce, and your joy shall no man take from you. Ʋnto the righteous doth arise in trouble joy, in darknes light, saith King David, afflictions and want do often stirre up and quicken good soules to look and see farre into heaven, possessing themselves, with most sweet and heavenly joys and consolations, I do abound with all joy, saith Saint Paul, in the midst of tribulation.

[Page 15]Thirdly, the same shall turn to our good, All [...]ings worke to the good of them that love God, [...]ith Saint Paul, Afflictions take from us all base [...]are and effeminacie, they are purgations to [...]ense us, and bridles to with-hold us from evils. They are spurs to excite us to all goodnesse, It is [...]ood for me, saith King David, that I have been [...]fflicted. Troubles, want, and crosses make us wiser, more circumspect, resolute and couragi­ous. The same tryes, exercises, increases, quic­kens, and refines all heavenly grace in us, Your light afflictions which are but for a moment, saith Saint Paul, shall work in you an eternall waight of glory. This glory if wee could truly think of, though we should suffer all the miseries on earth, yet should wee greatly rejoyce, and glory to think, at what an easie rate we should gain such eternall happinesse.

Why then should we not be sweetly conten­ted in all conditions, sith there may be such hap­pinesse in losses, crosses, want and afflictions, and what better happinesse can wee learn then to be contented, and sweetly pleased in all estates and occurrences, and so to enjoy these earthly hap­pinesses, with a contented, fearlesse, free and hap­py minde?

Such men therfore as are well perswaded of the goodnesse and fitnesse of their condition [Page 16] whatsoever it be, and their mindes setled in a free, fearlesse and contented estate, are to be e­steemed happy men, and no men living are able to enjoy more true pleasure and happinesse on earth then such men.

So that whether we lose, want, have sufficien­cy or abundance, Let us make a good use therof, be contented with, and rejoyce in all things.

TO the knowledge of & contentment in the felicities of the earth, we must adde a third intention, to wit, good use therof, if wee mean to be hap­ [...] herein.

[...]o much therfore as wee do possesse, and may [...]oy of these earthly happinesses, let us use the [...]e well, and so let us enjoy them freely and [...]erfully, without this good use, and if instead [...]r of we abuse them, what can wee expect but [...]elicity and misery therin, even in this world, [...] all abuses (that is all immoderate and vitious [...]ires, intentions and ill uses therof) are ene­ [...]es to health, peace and happines. A multitude [...] passions, perturbations, cares, fears, griefs, [...]es, diseases, distempers and miseries are inci­ [...]nt to all vices, to all abuses, and no men even [Page 22] on earth, live more unhappily, more miserab [...] then abusive vitious men.

While therefore wee view the pleasantne [...] number, variety, excellency, and happy effects terrestriall felicities, wee are by all means to very carefull that in the use and enjoyance th [...] of we exceed not moderation; and plunge o [...] selves into the dangers and abuses therof, and instead of happines therin, cause to our selv [...] much grief and misery. For why,

First, Satan is very busie with these earth pleasures and felicities, prompting us to abuse and so endevouring by their ill use to steal aw [...] our hearts from all heavenly graces, and so fro [...] God himself, hee offers us a terrestriall Paradi [...] also, and cryes, All this will I give thee, if the wilt fall down and worship me. But he doth notably cozen and mock us, hee deals with us as h [...] did with Adam, though he offers us Paradise, te [...] us we shall be as Gods, &c. yet hee gives us b [...] an Apple, and such an Apple as the eating the [...] of will bereave us of all good, fill us with all evill and cause us to be driven out of the Paradise o [...] all felicities, into a world of miserie. His offer [...] and gifts are like that gay painted Box of Pan­dora, stuffed with all manner of evils and miseries, if wee could see the evill and misery of the condition, we should think it infinitely too great [Page 23] [...]te to buy his painted proffers, yet these [...]hly things are sometimes his principall baits [...]atch fools withall, wherby he carries them [...]ll wickednes, I mean such fools as King Da­ [...] speaks of, and King Solomon, Fools are we by [...]on of our transgressions, Let us take heed we not into his unhappy miserable fooles Para­ [...].

Also the strong torrent of our sensuall corrup­ [...]ns being once set a running, after vice and [...]ckednes, will often break down the banks of [...]deration and stint; and (if wee be not very [...]tchfull and cautelous) flow to all manner of [...]esse and dissolutenesse, for wickednes and vice [...]ery deceitfull, and with its painted vanities [...]d sugred baits of seeming pleasure, draws and [...]res our sensuall appetites, sometimes una­ [...]res, beyond the bound-marks of Reason and [...]mperance, and so blinds us, as that we are of­ [...]n perswaded, that we are about the businesse, health, and moderate recreation, when indeed [...]e are canvasing for intemperance, and our [...]ndes even ready to be drawne away to wic­ [...]dnes and impiety. And therfore we had need [...] be carefull and cautelous.

The World also, even these earthly felicities [...] themselves, have many dangerous tempta­ [...]ons to vice and wickednes, and consequently [Page 24] to hinder the happines thereof, and to make miserable therin, even on earth.

The riches of the World (being an huge hea [...] and many benefits springing from the good [...] therof) will if we take not heed draw our hear [...] to covetousnes, and covetousnes having once e [...] tred our souls, will possesse us with a base sord [...] desire of riches, and wee shall become thereb [...] unjust, deceitfull, pinching, niggardly, and full [...] unworthy conditions. Alwayes possest wit [...] cares, feares, suspitions and discontents; especially at every losse or crosse, though of smal [...] value.

Honour also having a bright lustre, shining t [...] the World, and being much desired of great spirits, doth tempt us to that towring and topless [...] vice, ambition possessing us with a ravenous dry unsatiable thirst therof, making us to become ful [...] of vain plots, fears & perplexities, and exceeding desperate and melancholy at every accident [...] thwarting our desires therin.

And pleasures also with their painted and su­gred baits allure us, and if we beware not will cause us to fall into unlawful lusts, intemperance, and all manner of prodigalities, which are at their best but fugitive follies, and their end melancho­ly and misery, and so to plunge our selves into a multitude of griefs, aches, diseases, passions, per­turbations [Page 25] and miseries, which are incident to temperance, Idlenesse, Lust, Riot, and all im­ [...]oderate and dissolute use of Pleasures.

So that it appeares, vice and wickednesse [...]hough the same have an outward shew of [...]auty yet) is inwardly like a painted sepulture, [...] horrid, foule, and ugly, full of base desires, [...]amefull actions, dangers, vanities, impedi­ [...]ents, anguish, distempers, passions, perturbati­ [...]s and miseries, even in this life, the same at the [...]est is surely but a Fools Paradise.

To the intent therfore that we may be happy respect of these earthly Felicities, let us by all [...]eans endevour to avoid the dangers and abuses [...]erof, all unlawfull, immoderate and evill desires [...]d uses therof.

And in all respects let us endevour to use the [...]me wel. The good use of earthly felicities con­ [...]steth in three points. The first concerning our [...]lves, the second, others. The third, and princi­all Gods Glory, to which the two former are so to be directed.

First, concerning our selves, Temperance is [...]he razor and the rule of enjoying earthly Felici­ [...]es, the razor to cut off all abuses, all strange and [...]itious superfluities, and the rule of that which [...] good and necessary, keeping us alwayes with­ [...]n the precincts of reason, and vertue. Let us ther­ [...]ore in the use and enjoyance of earthly pleasures [Page 26] and Felicities, still observe a due moderation, an [...] order, in respect of matter, measure, time, manner and all occasions, in such sort as the same ma [...] best tend to our well being, as to the preservation of nature. The maintenance of our bodies [...] mindes in due temper and vigour, so as we ma [...] be able to perform all the duties and actions [...] our life, with alacrity, cheerfulnes and pleasantnesse.

There are no men in the world that live mor [...] pleasantly, healthfully, prosperously, and in all respects happily then the moderate vertuous man for by reason of his temperance in the desires and in the use of these earthly Felicities, his bo­dy commonly becomes free and cleer from crudities, rheumes, noysomnes, ill diseases, and distempers, and so most healthy, agill, lightsome and expedite to all the motions appertaining therunto, his minde also thereby becomes fre [...] from sloth, dulnes, evill passions, and perturbati­ons, his affections well tempered, and his whole soul apt, perspicuous, free, and cheerful in the per­formance of all the actions and exercises therof. His whole life resembles a fair, bright and plea­sant day, wherin are no clouds, no tempest, but all fairnes, serenity and peace, hee seems to go to heaven, treading on Roses.

Secondly, in respect of others, we ought so to [Page 27] use and enjoy earthly happines, as the same may [...]e without offence, scandall, damage, and preju­dice of another. The vertue of Iustice ought to [...]e our rule herein. Charity and liberality should [...]e also exercised hereby. Let us therfore doe no [...]arme but all the good herein, that conveniently we may to our Family, Friends, Kindred, Neigh­bours, as also in general to the Church and Com­mon-wealth.

No man liveth more unworthily, then he that [...]iveth meerly for himself, but hee that useth his time, his goods, and his endevours for the good of others also, liveth most worthily and hono­rably.

But thirdly, all our endevours, indeed all our actions, pleasures and enjoyances ought to be directed to this point, to wit, Gods glory. Let us always remember Saint Pauls rule, Whatsoever yee do, let all be done to the praise and glorie of God.

Let these earthly pleasures and Felicities ex­cite and encourage us to thankfulnes, to all duties of vertue and piety, to look higher to their foun­tain, to God himself, to heaven, to love and re­joyce in him, to contemplate his infinite good­nes, love, beauty, sweetnes, glory, and excellency. And so to enjoy these earthly Felicities with a heavenly minde, and by these also to spie and en­joy [Page 28] a Paradise of heavenly delights on earth. Of all which I intend to write more largely and particularly in the last Section.

So then if wee can thus use them, let us freely enjoy them in their greatest excellency, pleasure and happines.

KNowing earthly happines, being contented in all conditions, in respect thereof, and using the same well, we may now in such knowledge, contentment, and good use enjoy the same freely and cheerfully, even in its greatest excellency, pleasure and happinesse.

Which to the intent we may, we must also ba­nish out of our mindes, all idle, superstitious, er­ronious opinions, concerning the same.

Certai ly, if we would advisedly think and be perswaded as the truth is, that Vertue and Reli­gion is a furtherance to the enjoying of earthly happines, rather then a hinderance therin, and that the enjoying of the Felicities of the earth freely, is not contrary to Vertue, Religion, and heavenly happinesse, nor any hinderance if not [Page 31] abused, but in the good use and enjoyance ther­of, rather a furtherance therunto (all which in due place I shall further endevour to shew) wee should be more carefull & diligent in seeking the felicities both of earth and heaven.

Yet see those common and main errors of the World in this kinde, multitudes of men concei­ting that Religion doth debarre them from the enjoying of earthly Felicities, to which they are naturally strongly inclined, will not search into the happy ways of Religion and Piety, which leadeth to eternall happinesse.

And many men knowing the vanities; dan­gers, and impediments of these earthly Felicities, do become in their carriage and writings too austere, Stoicall, Monkish and rigid in the en­joyance of the same.

There are many indeed (who would seem) to be men of notable understanding, doe study to contemne and tread underfoot all sorts of plea­sures and care of the body, retyring the spirit in­to it self, not having any commerce with the bo­dy, but elevating it selfe to high things, and so would seem to slide through this life insensibly, neither tasting, not attending it, suspecting not onely recreations and pastimes, but also necessi­ties, which God hath seasoned with some plea­sure. They come unwillingly into places of law­full, [Page 32] honest, and harmlesse pleasures, & hold their breath till they are gone, as if they were in place [...] of infection, they feare to use earthly pleasures (though well) and so to enjoy them because they see some vanities and danger, in them, so as the earth, yea, even their life is burthensome and of­fensive to them, and they seeme to be willing to die before their time.

It is most certain indeed, that there are many vanities, dangers, & impediments in these earth­ly Felicities, but this hinders not, but wee may enjoy them in their good use freely and cheer­fully, as I shall endevour to shew plainly, answe­ring the objections to the contrary, in the ensu­ing Sections: And it is also most certain, that moderate due & convenient fasting, abstinence, and forbearance of earthly pleasures, retyred­nesse, divine melancholy and solitarinesse, as I may call it, heavenly contemplation, extasies and the like, addes sprightfulnesse [...]nd heavenly wings to our souls, so as therby wee become the more Angell like, apt and prepared to receive, re­tain and enjoy all divine Graces, all heavenly joys & consolations, even to elevate our souls to the heavenly Paradise, and to enjoy God himself and heavenly delights in some degree on earth. But the same ought to be done duly and conve­niently, as I intend to shew in the seventh Se­ction, not hindring the free and cheerfull enjoy­ [...]ance [Page 33] of earthly happinesse at due and convenient times also, in the good use therof, which so may and ought to be enjoyed freely and cheerfully.

And it is also certain, that by an immoderate melancholy, and overnice and slavish forbea­rance of convenient, good, harmlesse pleasures, the spirit may somtimes become singular, vain-glorious, curious, and wandring from harmlesse and lawfull wayes. So while these men would seem to live after a strange manner, wholly a­bove themselves: By not endevouring to play the parts of men, aswell as of Angels, they somtimes proceed to conceive and maintaine prodigious Paradoxes, and erroneous fancies.

But wee are to know, that while wee are in this life, It is very fair, good, lawfull, and com­mendable, for us to learn well, to play the parts of a Man; yea, it is a divine knowledge in a re­ligious and vertuous manner, rightly and duly to governe, use and enjoy, both the pleasures of the minde and of the body also, and not to renounce the meanest of them, but in their good use freely to enjoy them, to which Nature provokes us, Reason also excites us, yea, Religion and God himself exhorts us. All which I shall endevour to shew as plainly as I may.

We must consider, wee have bodies aswell as souls, which require due refreshments, recreati­ons, [Page 34] and pleasures, to which every man findeth in himself a naturall appetite and desire, yea, ne­cessity compels us therunto, wee could not sub­sist nor live without these. And Nature willeth very wisely, that these actions which it hath en­joyned us for our necessity, be also delightfull, inviting us therunto not onely by appetite, but by reason.

What greater folly is there, and more against reason aswell as nature, to account our actions vitious, because they are naturall, unworthy, be­cause necessary, and pleasant. It is indeed con­trary to Iustice, to be too defective, stoicall and rigid on the one side. As to be too excessive and superfluous on the other. So that as wee ought not to take such pleasure in earthly things as to prejudice the health and safety of our bodies and mindes by excesse and abuses, so wee ought not also to take so little pleasure therin, as to hinder the welfare therof through defect.

In such sort, as wee must not disallow and re­prove naturall and convenient pleasures, as wee do those which are impious, vitious, and super­fluous, but rather greatly commend the same, for as much as that reasonable meane may be obser­ved therin, which is good and commendable in all things. And so without question that delecta­tion which proceedeth from the temperate and [Page 35] good use of pleasures is to be enjoy'd freely and [...]heerfully.

And it is also reason, that the minde should partake with the body of such naturall pleasures which are just, good, and convenient These two, the body and the minde, are as it were married together, it is against reason, not well done to divide and separate this naturall conjunction, but rather wee should renew the same by mutuall offices.

The Spirit ought to quicken and revive the dull, heavy body. The body also should stay and allay that strange, unnaturall, prodigious, proud, extravagant lightnesse of the spirit. The Spirit should assist and favour the body, as the husband, the wife. And not reject it nor hate it. It should not abandon the body, and refuse the naturall pleasures therof, which are due, convenient, just, lawfull, and moderate, such as befits the Mar­riage that is between them. It seemeth unnatu­rall, Presumption, Pride and Folly so to do, con­trary to right and reason; It should a [...]her in all cases assist the body to mayntaine it alwayes in due order.

And as Nature and Reason, so also Religion commendeth, yea, willeth and commandeth the enjoyment of earthly happinesse, within the bounds of Temperance and Vertue. It is true [Page 36] indeed, Religion exhorts and commands us to avoid intemperance and abuses herein, and to use them well. But herein it doth greatly in­crease our happinesse even on earth, for as hath been shewed, a multitude of restlesse desires, cares, feares, distempers, anguish and miseries proceed from all vice and impiety even in this World. And no men on earth live more plea­santly, healthfully, prosperously, and happily then the contented, temperate, vertuous, graci­ous man. So that Religion greatly addes to our free enjoyance of Terrestriall happinesse in di­recting us to avoid the abuses therof, and to use the same well. And in such good use, it commen­deth, willeth and commandeth the enjoyance therof freely and cheerfully. And greatly bla­meth such as forbid and teach the contrary. To instance in some places of the sacred Scriptures.

Thou shalt rejoyce in every good thing which the Lord thy God hath given thee, Thou and the Le­vite and the stranger that is among you, Deut. 26.11. Because the Lord thy God shall blesse thee in all thy increase, and in all the work of thy hands, therfore thou shalt surely rejoyce Deut. 16.5.

Behold, that which I have seene, (saith the Preacher) It is good and comely for a man to eat and to drink, and to enjoy the good of all his labour, that he taketh under the Sun all the days of his life, which God giveth him, for it is his portion. Every [Page 37] man also to whom God hath given riches and wealth, and hath given him power to eate thereof, and to take his portion, and to rejoyce in his labour, This is the gift of God, He shall not much remem­ber the days of his life, because God answereth him in the joy of his heart, Eccles. 5.18, 19, 20.

Rejoyce in the wife of thy youth, Let her be unto thee as the pleasant Hind & loving Roe, & rejoyce in her love continually, saith Solomon, Pro. 5.17.

Now the Spirit speaketh expresly, saith Saint Paul, That in the latter times, some shall depart from the faith, giving heed to seducing spirits, and doctrines of Devils, speaking lyes in hypocrisie, ha­ving their consciences feared with a hot iron, for­bidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth, for every creature if God is good, and no­thing to be refused of it be received with thanks­giving, for it is sanctified by the Word of God and Prayer. 1 Tim. 4.2, 3, 4, 5.

By these few instances (amongst divers others which might be added) it appeares that we may freely and cheerfully enjoy these earthly happi­nesses, and that such as forbid or deny the same are greatly to be blamed. The rather because as Saint Paul signifieth in the forenamed place to Timothy, That God hath created them to be recei­ved [Page 38] with thanksgiving of them which believe and know the truth.

God himself is the Author of these. Riches and honour come from God (saith King Solomon) and the blessing of the Lord maketh rich. He created, saith Moses, the Paradise of pleasure, wherin hee planted man. They are Gods gifts, saith the Wife man, and ordained of him, (which appears also by their variety and pleasantnesse) not only for necessitie but for lawful and moderate delight, Ec­cles. 5.18, 19. And therfore if well used are to be esteemed as his gifts and blessings.

Also they may serve to many excellent uses, as hath been said in the former Section, even to in­crease in us heavenly joy and happinesse also, of which I intend to write in the last Section.

And therfore in all these respects it appeares, That such as use these terrestriall Felicities with moderate delectation, to the glory of God, and so to good ends, are better to be reputed, then such as unduly, inconsideratly and rashly, neg­lect and refuse so great good which God loving­ly and freely offers to our acceptance.

Wherefore Monks, Anchorites, Carthusian Fryers, and others of the rigid and Stoicall sort of people are in a great error, who superstitious­ly refuse and neglect Riches, Honours, Mariage, Flesh, Wine, moderate and lawfull Recreations [Page 39] [...]n their good use. It seems they think themselves wiser in refusing, then their Creator is in offering [...]o great benefits.

This superstitious opinion is most commonly found in discontented brain-sicke men; Surely they are injurious, to reason, unjustly depriving themselves of the good enjoyance of much hap­pinesse, yea, to Religion and God himselfe, very much detracting from his goodnesse, and most free love and kindnesse.

From whence should this opinion and beliefe spring, that God taketh pleasure in the refusall & neglect of the good use and enjoyance of his creatures, which hee freely commends, exhorts, and offers to our acceptance. But the wiser Phi­losophers and Christians have beene and are of another opinion; as Saint Paul was, Rom. 14. 1 Tim. 4. The practice also of our Saviour, Who saith of himselfe, The Sonne of man came eating and drinking, &c. Matth 11. Of the Christians in the Primitive Church. Who did eat their meat together with gladnesse and singlenesse of heart, Acts 2.46. Of those which resorted to the feasts of Charity mentioned. Iude 12. which are re­corded to be certain Banquets which the Chri­stians kept altogether, and of divers other in all ages. Do shew that this opinion of the free and [Page 40] cheerfull enjoyance of earthly happinesse in the moderate and good use therof ought to be em­braced. The objections to the contrary, I shall endevour to answer in the following Se­ctions.

So that if we will be ruled by Nature, Reason, Religion, by God himself, if wee will follow the opinion of the wiser Christians. The practice of our Saviour, and of those Christians in the Pri­mitive Church and others in all Ages, if we can use these earthly Felicities with Temperance, to the glory of God, wee may surely enjoy them in such good use freely and cheerfully.

Let us then enjoy God in all things, and all things in him, and to his glory.

THe reasons why many men do so much condemne the free and cheerfull enjoyance of earthly happinesses, are because of their vanities, dangers, impediments and the like.

But I shall now endevour to shew, that wee may and ought to enjoy them freely and cheer­fully notwithstanding these; And first in this Section, Notwithstanding their vanities. Those that would mayntain the contrary, do worthily and truly tell us, That earthly Riches, Honours, and Pleasures are vain, short, uncertain, and tran­sitory. [Page 44] And that in comparison of eternall an heavenly Felicities, they are not worthy to b [...] esteemed, but rather to be despised.

It is most certaine indeed, that those soul [...] which do often contemplate the heavenly glor [...] and are truly raised to the knowledge of divin [...] things, are elevated above all pleasures and Felicities of the earth, in as much as Eternity is abov [...] time, and infinite Felicities above vanities. An [...] in these thoughts they are often so raised abov [...] themselves, that if they were capable of vaniti [...] they woud not know themselves, while thei [...] souls are thus contemplating on the treasures, th [...] glory, and the delights of heaven.

So as they do in part taste before hand of the sweetnesse of those Felicities which they hope to receive at the end of their life; which makes them very generously to tread under foot, all the pleasures and greatnesses of the earth, while their souls are in such contemplations, directing their aymes to heaven.

And it is also most true that the Felicities of the earth are not worthy to be compared with those of heaven either in worth, or duration of time, they are altogether vain, even as nothing in such comparison.

Yet notwithstanding in respect of our nature, infirmities, weaknesses, and necessities, And in [Page 45] [...]spect, of themselves also without such compa­ [...]on. They are to be well esteemed both in re­ [...]ect of time & worth, even as the gifts and bles­sings of God commended, yea commanded to be joyed in their good use, rather then neglected refused, As serving also to many excellent uses [...]d purposes, even to increase in us divine and [...]avenly joys and happines, of all which, I shall [...]re also discourse of somewhat more particu­ [...]rly.

And first in respect of our selves, In that they [...]e naturall and necessary to us. Which appears [...] their pleasantnesse, and variety of curious co­ [...]urs, harmonious sounds, pleasant tasts, and fra­ [...]rant smels which God hath particularly appro­ [...]riated to every kinde of creature, affording ra­ [...]her delight then necessity. But if wee consider [...]ow necessary they are also, As that wee cannot mayntain our selves, not live without them, we [...]hall know, That they are to us of much worth, [...]nd therfore to be well esteemed and freely en­ [...]oyed in their good use.

Necessity and pleasure is an excellent Marri­ [...]ge in Nature. And it is good reason that those actions which are necessary, should also be de­lightfull, to which, as hath bin said, both Nature and Reason invites us, And therefore such as goe [Page 46] about to break this marriage, doe endevour [...] disunite that which Reason and Nature ha [...] joyned together.

Whence it may be inferr'd that super flui [...] which is vain and vitious in all things being [...] chewed, we may not disdain freely and cheerfu [...] ly to enjoy these earthly Pleasures, Recreatio [...] and Felicities, which God himself hath ordaine to be naturall, necessary and pleasant, and del [...] ctable to us.

Secondly, in respect that they are the gifts an [...] blessings of God, ordained and created for o [...] good use & enjoyance, & which he lovingly offers up to our good use & acceptance, yea, commends & commands the good use and enjoyanc [...] therof, as appears in the former Section: Therefore to be well esteemed, even as his gifts an [...] blessings, and in their good use to be enjoyed freely and cheerfully.

Thirdly, they are to be well esteemed, as ser­ving to many excellent uses, to Gods glory. And therin, to the good of our selves and others, Na­turall, as the mayntenance of our bodies and mindes in due temper, and supernaturall, inso­much as they may be an occasion greatly to en­crease our heavenly joy and happinesse. Of which I purpose to write particularly in the last Section.

[Page 47]So as although in comparison of the heavenly [...]licities, these of the earth are vaine, short, and [...]ansitory, and with the same not worthy to be [...]mpared, yet without such comparison, and in [...]espect of our nature and necessities. And for as [...]uch as they are Gods gifts and blessings, com­ [...]ended and commanded to be received and en­ [...]oyed. And since many good uses may be made [...]hereof, to the increase of our happinesse both [...]ere and in Heaven. Therefore they are to be [...]njoyed, And such as either through ignorance, [...]eevishnesse, or Superstition do neglect and re­use the enjoyance of these earthly blessings [...]n their good use, are to be censured and [...]lamed.

ALthough it be most certain, there are many dangers and impedi­ments, in earthly Riches, Ho­nours and Pleasures, yet these may be avoided, & so c [...]nverted to our Felicity, in as much as to eschew and overcome them, or to endevour so to do, is acceptable to God, and by him rewar­ded, And (since they are to us naturall, necessary commended and commanded by Reason and Religion it self as Gods creatures, gifts, and bles­sings to be enjoyed in their good uses which are many, as hath bin shewed) their dangers and impediments hinder not, but wee may enjoy them in their good use freely and cheerfully.

But they which would mayntain the contra­ry, [Page 52] truly tell us, First, That earthly Riches, Ho­nour and Pleasures are dangerous, disposing us to Covetousnesse, Ambition, Intemperance, and sundry vices.

But wee may truly answer, Although these earthly Felicities be dangerous, disposing us to such vices. This is no sufficient reason to divert us from the good use of them, It is absurd to say, A man may not use a Knife, because some have cut their fingers therewith, So to say wee ought not, to desire Riches, Honor, & Pleasures in a moderate manner, And so in their good use freely to enjoy them, because they are an occasi­on that some men fall into Covetousnesse, Ambi­tion, Intemperance, and other vices, is an insuffi­cient Reason.

The affections as one saith, Are the nerves and sinews of the soule, They serve to contract, to slacken, to lift up, to lay down, to stirre and settle the same, whersoever it will, even as the body is moved and removed by its ligaments, where­fore they are to be preserved and moderated, not taken away, and utterly destroyed.

We are to imitate, in this, a well experienced Horsman, who for to tame and manage well his horse, will not take from him agilitie and cou­rage, but endevours especially to bring him to run, to turn, to rise, to curvet, and to stand, how [Page 53] and when it pleaseth him, and not according to the horses will, even so when wee perceive our affections inclining to stubborne disobedience, we ought rather to correct and reform the same with reason and judgement, then wholly to mortifie and extinguish them,

And although the Riches, Honour and Plea­sures of the earth be dangerous temptations to evill; Yet for a man not be ill, where he hath no provocations therunto, is lesse commendable, and deserving, then to be good in the midst of dangers and temptations.

Insomuch that if we can make a good use even of these dangers and temptations by overcom­ming, or endevouring to overcome them (for God that accepts the will for the deed, will lo­vingly accept of our good wishes & endevours, and his Power is made perfect in our weaknesse and infirmities, as (S. Paul saith) the same shall then convert to our good and advancement, we shal be greatly rewarded in heaven, for such con­quest and endevours, in such good use therfore even of these dangers, we may take Saint James exhortation, Count it all joy, saith he, when ye fall into divers temptations.

But it is further objected to this purpose, by such as would deny this truth. They truly tell us, That we are exhorted in Gods sacred Word to [Page 54] forsake, hate and overcome the World, and wee may also truly answer, That surely it is not ment therin by forsaking, and hating the World, that wee should goe live in a Monastery, forsweare Marriage, Vow wilfull Poverty, refuse lawfull meats, moderate and expedient Recreations, and the like. But rather in the same sense as wee are exhorted to forsake & hate father, mother, wife, children, &c. That is for Christs sake and the Gospels, rather then forsake him and good­nesse.

By forsaking, hating and overcomming the World is meant the dangers, abuses, and evils therof, certainly not the good things therin in a superstitious manner. These as hath bin said, may be enjoyed notwithstanding their vanities and dangers in their good use freely and cheere­fully.

To contemne, overcome and be above the World, is indeed a brave proposition, and many there be who glory to discourse therof. Though perchance they scarce know what it is, much lesse practice it. The world is often dangerous and wanton in a corner, in solitarines, in idlenes and in those places and actions where some men make profession of flying from it, and trampling it underfoot, which is meant of Hypocrites who have so much degenerated from their beginning, [Page 55] That there remayneth almost nothing but the habit, And that also serveth to puffe them up; to make them proud and impudent, which is quite contrary to their Institutions.

But to contemne the use, the service, the commodity, and therin the enjoyance and plea­sures of the World, what accusation is it against Nature that invites us, against Reason that wils us therunto, yea, against the Author that made them to these ends? What ingratitude is it to re­fuse that which God lovingly offers?

To sequester our selves from the company of the World, and from the enjoying of earthly things, because of their dangers, proceeds, as a Reverend Divine saith, from a weak, base, and distrustfull minde, as if we would so force good­nesse upon our selves, That therfore onely wee would be good because we cannot be ill, but for a man to know the highest of worldly content­ments, To live in the throng of the World, and yet to be above it, to use it, enjoy it & contemne it, as he pleases, to compell it to his service with­out infection, well becomes the noble courage of a Christian.

No man indeed can serve two masters, we can­not serve God and Mammon, Let us then make the World our slave, onely God our master.

[Page 56]It is true indeed, then, to be servants to the World, It is better to goe out of it, but to use it as a Master compelling it to our service, in all good ways without abuses, as it is more difficult then to sequester our selves from it, so is it also more victorious, and shall be an occasion of greater triumphs and brighter Crowns in Hea­ven.

SVch men as object against the free and cheerfull enjoyance of earthly Felicities do truly tell us, That the enjoyance and use of earthly happinesse doth often hinder us in the attainment, and also enjoyment of supernaturall and heavenly things.

But we may also truly answer, & are to know, That it is indeed onely the abuses of these Plea­sures and Felicities that hinder us therin, other­wise in their good vse, They may serve as spe­ctacles to seeth by the more cleerly into hea­ven, [Page 60] and may further us in all good heavenly ways. They may stirre us up to thankfulnesse, and to all duties of pietie, encrease our love to God, and joy in him, They may be notable en­couragements to do more worthily, and to go on more cheerfully in the ways of God, and in such good use they may be sweet and pleasant additions to our hope of heaven. And by view­ing and enjoying these wee may look higher to their Fountain, contemplating the excellency, sweetnesse and beauty of the Creator who is in­finitely more excelling, and so in some measure; espie and enjoy the Felicities of heaven also while we are on earth, but of this more at large in the next Section. And therfore in their good use wee may enjoy them freely and cheere­fully.

But such as would mayntaine the contrary, do further object to this purpose more particularly, The most materiall Objections I shall endevour to collect briefly, and so to answere them, They truly tell us.

First, that Abstinence and forbearance of pleasures, doth best fit and prepare the minde for the well performance of all divine Exercises and Contemplations.

Secondly, that many ill men possesse and enjoy these e rthly Felicities, and many good men [Page 61] want them, which shews, (say they) the same are hinderances in goodnesse.

Thirdly, that our Saviour saith, It is hard for a rich man to enter into heaven; And Saint Paul, Not many mighty, not many noble are called, and that the mourners, the meek and dejected spirits, are rather pronounced blessed in Gods Word, then voluptuous men.

All which I shall endevour to answer briefly.

Concerning the first, That fasting and forbea­rance of pleasures, fits and prepares the minde for divine Exercises. It is most true, and it is very requisite and good that we fast, pray, repent, be abstemious, and exercise our selves in all Chri­stian duties, so far as we may conveniently with­out superstition, as wee are exhorted therunto. And, God forbid, that I should be guilty of spea­king against due and convenient fasting, absti­nence, and therin retirednesse from pleasures of the World, to divine Contemplations, which at due and convenient times, is certainly most plea­sing to God, And very beneficiall both to body and minde, disburthening the same of many grosse humours, vapours, and spirits, and so taking away sloth, dulnes, many distempers, & making our minds, as farre as is possible in this World, like Angels most free, quick, and sprightly in the performance of all divine Exercises, and so most [Page 62] apt and well prepared for the conceiving, Recei­ving, and retayning of all divine and heavenly illuminations and consolations.

But herein it is good to observe a due and con­venient order (as concerning fasting) according to the prescriptions and customes, of the Church and Saints in all Ages, to fast publikely, when Authority enjoyns us, sometimes privatly accor­ding to our Saviours exhortation, and the usuall practice of religious Christians, which is good to be done at, and in convenient time, as somtimes forbearing a meale, somtimes a day, till night or the like, when, and so, long as we may conve­niently and by our owne experience finde the same, doth make us best prepared for all divine exercises and contemplations. And also upon good occasions, It is not good to make an extra­ordinary exercise ordinary, which in some sort takes away the excellency therof. And because it is an extraordinary exercise, extraordinary occa­sions best be fits the same.

And so of other Christian duties, a due and convenient order is to be observed in all of them, according to that of the Wiseman, There is a time for all things, a time to be dejected, a time to mourn, a time to refraine from pleasures, &c. Eccles. 3.

Yet ought wee not to be so superstitiously [Page 63] nice, as to refuse Gods creatures, gifts, and bles­sings which he freely offers to our good use, and enjoyance, and so hinder and prejudice the wel­fare of our bodies and mindes, through defect. But these earthly felicities also are to be used and enjoyed in due order, and at convenient times, The Wise man also saith, There is a time to laugh, a time to rejoyce, &c. Eccles. 3.

And commonly in the use and enjoyance of meat, drink, recreations, and all pleasures, a tem­perate custome, as it is most beneficiall to the welfare of the body and minde. So also is it most pleasant, and such men as so use and enjoy the same may be commonly observed to be the most healthy, free, cheerfull, and happy men, and con­sequently apt, and well prepared for the perfor­mance of all good exercises of body, and minde, both humane and heavenly.

And the free and cheerfull enjoyance of earth­ly happinesses also, may encourage and stirre us up to all divine exercises, and may be an occasion of many heavenly contemplations and consola­lations, as more plainly appeares in the last Se­ction. And so further us in the attainment, and also enjoyment of supernatuall and heavenly things, rather then hinder the same, And there­fore in such good use, (notwithstanding this [Page 64] objection) may at convenient times be enjoyed freely and cheerfully.

It is true also as it is further objected, That many ill men enjoy earthly felicities and many good men want them: And good reason for it because of their dangers and impediments, as hath been objected and answered. God like a wise Physician, a loving Father, often keeps his servants from these things knowing (Perchance) the same will hurt them, for we are prone to fall into abuses and wickednesse: And we had much better never enjoy them, then abuse them. But these dangers, abuses, and hinderances may be avoided, (Converted to our good, and encrease our happines, as hath been shewed and answered before.

Or perchance the reason why many good men want these may be to try, stirre up, quicken and refine all heavenly graces in them, and so to encrease their glory and happinesse in Heaven, And the reason why some ill men enjoy them, may be for their greater mi ery and punishment in the ill uses of them, O perhaps lest these earthly, should be thought of any value in respect of heavenly felicities, or divers other Reasons best known to the Almighty.

Yet many good men also, as the most regular [Page 65] Philosophers and greatest professors of verrue, Zeno, Cato, Scipio, Epaminondas, Plato, Socrates himself and divers others have used, enjoyed, and written in commendation of love, and other sports, delights and pleasures. Likewise Abra­ham, Job, Solomon, and innumerable others have possessed and enjoyed these earthly Felicities. And somtimes Christ himself (as at the Marriage in Cana) would use and approve of the enjoy­ment of earthly creatures lest they should be thought evill.

Being indeed of themselves good, but of an indifferent nature to us, good, or evill, as they are well used or abused. But being well used with mediocrity and to good ends. They are with­out question, rather to be used and enjoyed then despised or neglected, Vnto the pure all things are pure, saith Saint Paul. And again, Rom. 14.14. I know and am perswaded by the Lord Jesus (saith he) That there is nothing unclean of it selfe, But to him that esteemeth any thing unclean, to him it is unclean; and in the same Chapter hee intima­teth, Such to be the weaker Christians who are nice and scrupulous in these things.

Yet however wee ought not to despise such men who refuse the moderate use of earthly blessings: Saint Pa [...]l adviseth so, Rom. 14.2, 10, 13. Forasmuch (as he saith) aswell such as eate, [Page 66] or drink, or such as refuse, both do it to pleas [...] God, and to give God thanks. Wherfore it ap­pears, Although such refusall be superstition, and folly, in such men, yet sith they do it to please God, we ought not to despise, or judge them, But rather respect and wel esteem them, for their good intents and purposes.

Let no man judge you in respect of meate or drinke, or of an holy day, or of the new Moone, or Sabbath days, Col. 2.16.

True it is we reade of many ancient Fathers, and holy men who have been very strict and ob­servant in the refusall of riches, of honour, of dainty meats, flesh, wine, marriage, and all plea­sures, and lived in Deserts, Cels, and Monasteries very abstemiously, eating very seldome, and fa­ring onely with bread, water, herbs, or other course meat, And of Saint John Baptist who li­ved a very austere life, Whose garments were one­ly of Camels haire, and girdle of skins, his meat Locusts and wild honey, Of whom our Saviour saith, Matth. 11. That he came neither eating nor drinking, and blamed them who therfore said, he had a Devill.

Wherfore wee are to reverence and well ap­prove of the severe sanctitie of those ancient Fa­thers, and holy men (respecting their good in­tents, being intended and done to the glory of [Page 67] God, and in and through Christ Iesus gloriously [...]ewarded) yet wee may as much admire those [...]thers, as devou [...] and of like sanctity, who imi­ [...]ate our Saviour, He saith of him (after hee had [...]old of Saint John Baptists severity as before, Matth. 11.) That the Sonne of man came eating and drinking, But being with temperance and moderation, Hee blamed those which therfore [...]aid, Behold, a man gluttonous, and a Wine-bib­ [...]ber, a friend of Publicans and sinners, concluding, But wisdome is justified of her children, implying his innocency, And that there ought to be a wise moderation in all things.

Now such as imitate our Saviour, and those ancient Christians in the Primitive times, Who did eate their meate together with gladnesse and singlenesse of heart, And those who resorted to those ancient Feasts and Banquets of Charity, of whom I have written before, and others since in all ages vertuous and religious Christians of all degrees, who have not disdained to enjoy these gifts and blessings of God in their good use, are much better to be reputed then such as refuse so much good, which God lovingly and freely offers to our acceptance, good use, & enjoyance.

Such therfore who can live in the World, and yet be so spirituall and heavenly minded, That they can use it as if they used it not, how, & when [Page 68] they please for their owne advantage, Who ca [...] be temperate like our Saviour amongst Publi­cans and sinners, or as Lot, be a good man in So­dome.

Such as know these earthly Felicities in their highest excellency and pleasures, And yet can a­void their evils, dangers and impediments, and in all good ways use them or contemne them as they will themselves, Such men indeed are most worthy of prayse, and to be esteemed most de­serving.

And this to do, is a greater glory, and shews much more and stronger sanctity and grace in­wardly, then utterly to abandon the World by retyring to a Monastery, or to neglect Gods gifts and blessings, and consequently shall be more gloriously rewarded in Heaven.

Wheras it is also further objected, That our Saviour saith, It is hard for a rich man to enter into heaven. And Saint Paul, Not many noble, not many mightie are called, &c. 1 Cor. 1. The Rea­son is because riches and greatnesse are great dan­gers and impediments, And therfore the former answers may serve to this objection also.

Not many mighty, not many noble are called af­ter the flesh, saith the Text. If a mighty and no­ble man can be spirituall and heavenly, notwith­standing the temptations of the flesh, and the [Page 69] [...]llurements of Riches and Greatnesse, which na­ [...]urally draw our desires downwards, He is a no­ [...]le and worthy man indeed. Thrice blessed are those rich, mighty, and noble men who can over­ [...]ome such great temptations to evill, as great honour and riches allure unto, It is a greater glo­ry to mount up to heaven, through impediments, through great temptations and difficulties then otherwise.

Wheras it is also objected, That the Mourners the meek, and dejected spirits are rather pro­nounced blessed in Gods Word then voluptu­ous men, It is true indeed our Saviour saith, Blessed are they that mourne, for they shall be comforted, Blessed are the meeke in spirit, for theirs is the Kingdome of God, But these are in­deed, words of blessednesse, of comfort, and of exultation, To such as are truly penitent and meek in spirit, exciting them to faith, to hope, to joy and cheerfulnesse.

It is an error to think and mayntain that Reli­gion dejects us, wee see the same is sufficient to cheer, quicken and comfort, the mourners, the lowly and dejected spirits, and to rayse their joys as high as a Kingdome, as Heaven. For most sweetly and happily doth it teach us, That such men are blessed, They shall be comforted, to them belongeth the Kingdome of God.

[Page 70]Religion indeed tels us, wee ought to mourn and be dejected, for our sins and frailties, rathe [...] then always to enjoy the Pleasures & Felicitie of the World, But this also is to be done in du [...] order, and at convenient times, as hath bin said There is a time to mourne, and a time to rejoyce Eccles. 3. And indeed even true repentance and humiliation, in its deepest sorrows ought incon­tinently to worke in us a sound and joyfull assu­rance of reconciliation to God, in consideration of his infinite mercy in IESVS CHRIST to his penitent believing creatures; and so to open unto us the sweet Fountaines of joy and cheefulnesse rather then dejectus, causing in us a happy and blessed tranquillity, and exalting our joys even to the Heavens.

And although it be most true, that Religion ought to make us deny our selves, And to see our selves, like the Laodiceans; poore, miserable, blinde, wretched, and naked, yet of Christ Iesus, (who counsels us therunto, Revel. 3.18.) Wee may buy fine gold, white rayment, eye-salve, in him therfore we may be, and ought to think our selves, rich, blessed, happy, the beloved of God himself, and heirs of Heaven.

This heavenly joy and exultation of Spirit within us, may also adde to the free and cheerfull enjoyance of earthly Felicities, in as much as we [Page 71] [...]ay enjoy the same, with a more happy, free, and [...]eerfull minde, for why, a gracious, high spiri­ [...]d, joyfull, heavenly minde enjoys all things [...]ore sweetly, pleasantly, nobly and excellently, [...]en a low dejected minde, which onely creeps [...]n the earth, and can raise it self no higher.

Doth not then Religion, most sweetly and di­ [...]inely teach us to be contented, pleased, and hap­ [...]y, in all estates, and conditions, so that whether [...]ee be afflicted, mourn, dejected, loose, want, [...]ave sufficiency, or abundance wee may thinke [...]ur selves happy in all things. Having first sought [...]he kingdome of God, and the righteousnesse therof, wee may now freely enjoy earthly happinesses [...]lso, as little additions to that great hope, which we may and ought to have of those infinite and eternall felicities of Heaven.

It is an errour therfore to mayntaine as some [...]ave done, that men (though Gods servants) (should not enjoy earth and heaven also. What a grosse absurdity is it to think that the felicities of the earth (which many wicked men enjoy) should not be possest and enjoyed by Gods ser­vants in their good use freely and cheerfully, since he lovingly offers the same, and for whose good use and enjoyance they were created, 1 Tim. 4.4.

[Page 72] Being reconciled to God in Christ, what good what happinesse is in Earth or Heaven, That we may not enjoy, for now all things are ours, and we are Christs, and Christ is GODS.

I Have in the former Sections, in­sisted somewhat largely upon the free and cheerfull enjoy­ance of earthly happinesse in their good use, answering the objections to the contrary, The rather, because certainly, If men were well per­swaded of this truth, That externall happinesse is not contrary, but rather in the good use ther­of, may be a furtherance, both to internall and eternall happinesse, They would with more swift desires, run the ways that lead them, both to the felicities of earth and heaven. And also because the too rigid and stoicall, severity of ma­ny [Page 78] men, both in their carriage and writings, is a great occasion, That multitudes of people in the World, especially such as are young, and of a pleasant nature, will not follow the divine Pre­cepts of verue and Religion, thinking the same too severe, Monkish and solitary.

Wheras indeed the ways of religion and ver­tue, are most lovely, pleasant, and beneficiall, Her ways are ways of Pleasantnesse, and her paths are peace, Proverb. 3.17. The same is sufficient to guerdon the followers therof, even in this life, with perfect pleasure, and a multitude of bene­fits. It is no way deficient, but in all respects a­miable and excellent. Adding to the pleasant­nesse and delights of earthly pleasures, felicities, and recreations, and making these also serve to encrease heavenly joys and consolations. And when our mindes are raised to the knowledge of heavenly pleasures, wee may then also enjoy the felicities of the earth, with a heavenly mind.

Let us therfore endevour by and through these lower delights and happinesses of the earth, These little glimmering rays, proceeding from that Sun of Glory God himself, to espie some light of his havenly Glory and Happinesse, and so in some measure to spell, learn, and enjoy the felicities of heaven, on earth.

Wee are not to disdain, to make use of these [Page 79] earthly, in the acquist of heavenly things, nor to make earthly comparisons, and similitudes here­in, For although there be no comparison be­tween them, either in Time or Excellency. Yet (as children have need at first to be allured to the acquisition of great and excellent matters, by such toyes and trifles as they apprehend so) in re­spect of our weake apprehension, such compari­sons and similitudes often are, and may be used in a convenient manner.

So as we may make a very good use of earthly felicities in this respect (as of a prospective Glasse) for by and through these earthly, our weak sight may see more plainly into heavenly happinesses, and consequently be excited to seek and enjoy the same.

Let us then, by reasons light, through these terrestriall endevour to learn, espie, and contem­plate higher, more excellent, heavenly happines. Reason is of such force, as that it can passe from things known, to things unknown, It can ab­stract from, visible things, things invisible, from corporall, incorporall, generals, from particu­lars: and high, mysticall, and heavenly things, from low apparant terrestriall things. So as here­by we may in some measure contemplate, God himself and his heavenly Glory.

It is a common doctrine, the World is made [Page 80] for man, and man for God, and that there is no happinesse in the World from which wee may not draw some instruction, to know God, our selves and our dutie. If therfore, (first in gene­rall) we consider all the Felicities in the World, in their greatest worth, beauty, sweetnesse and pleasantnesse, reason will tell us, That if there be so much excellency in the creatures, the Creator is in all respects much more excellent, and that if we may enjoy such, and so many pleasures and felicities in creatures. Much more, and better may, and shall we enjoy in God himself, & taste and see, how good the Lord is, saith King David.

The Felicities of the Earth in their greatest worth and excellency, Are but as drops procee­ding from the ocean of his infinite sweetnesse, If we may enjoy so much pleasure, so much hap­pines in these little drops & foretasts, how much more may & shal we, in those rivers of pleasures, in that sea of happinesse, which is in God in the heavēs. Reason also tels us, If there be so much, so many, & such excellent treasures, glory, delights, and felicities, on earth, the place of our mortali­ty, of our pilgrimage, possessed also by Gods e­nemies, There is abundantly more happinesse in Heaven, the place of our Eternity, our Kingdom, and possessed onely by God himselfe and his Friends.

And besides the instruction which man draw­eth [Page 81] in generall from earthly Felicities, hee may, likewise in particulars, even by reason, spie and learn some knowledge of God himself, and his heavenly glory and happinesse.

As for example, The azur'd Heaven so richly deckt and counterpointed with Stars and row­ling Torches, never ceasing over our heads, en­joying the same by contemplation, he mounteth higher, and is carried with admiration, feare, love, and reverence of the Authour, and sove­raigne Lord of all; So that we can, even by our corporall eys from the Earth, look to the Moon, the Sun, the starry Heaven, and therein sweetly please our selves in the view and contemplation of their glorious aspect, Their bright, lovely, twinkling, silver, heavenly rays, from thence by the eye of reason, wee can see further, to the Christalline Heaven; yea, to the Emperiall above the Spheres, and there contemplate farre more excellent glory, delights, and happinesse.

So as even by reason, in, and through these earthly Felicities our dim eyes (as through spe­ctacles) may espy some light of God himselfe, and of his infinite beauty, ple [...]santnesse, sweet­nesse, and excellency.

But if wee adde the eie of Faith also to our Reason, wee may view farther and see more plainly. This Author of all happinesse God him­selfe, [Page 82] and his Celestiall glory. And taste of the ocean of his infinite sweetnesse and heavenly pleasures.

And, as Reason, so faith also, in the view and contemplation of heaven may make a very good use of earthly comparisons, similitudes, delights, and happinesse, Wee often finde in the sacred Scriptures, that earthly comparisons are used to expresse heavenly excellencies to our apprehen­sion, So as by the Riches, Honour, Kingdomes, Crowns, Glory, Delights, and Pleasures of the Earth, wee may looke infinitely higher, by the light of Reason and of Faith, and therby con­template those infinitely more excellent, Trea­sures, Crowns, Kingdomes, Glory and Delights of Heaven.

Faith goes before time, and makes things fu­ture, present, in such sort as therby we may, even in this life in some degree possesse the happinesse of Heaven, in so much as by faithfull and heaven­ly contemplation, we may even set our souls in Heaven before-hand, tasting already of future happinesse, entertayning our selves, with God himself and with Angels. And so enjoying in our thoughts and contemplations, a Paradise of heavenly Pleasures and Felicities on earth.

Let us therfore often in contemplation, by the light of Reason and of Faith (which are the best [Page 83] Opticks) view and contemplate those glorious Crowns, Treasures, Delights & Felicities, which wee expect hereafter to possesse in the Heavens, and as in a mirrour behold his glory, who is the fountain & Perfection of al pleasure & happines.

It is the poore, despised, and miserable mans, onely hope and joy on earth, To be rich, hono­rable, and happy in Heaven. The rich, honora­rable, and prosperous man also, with reason ima­gines, That if Terrestriall Prosperity afford him some Felicities and Pleasures, Hee shall be much more happy, when he shall possesse those eternall Riches, Honours and Pleasures of Heaven.

Let our souls then often soare aloft upon the wings of Reason and of Faith, unto the Empi­rean Heaven, where our desires shall be accom­plished with all manner of Felicities; Would we have Thrones? This Imperiall Heaven shall be our Footstool, Would wee have Crownes? Glory and Immortality shall environ our heads? Do we desire Treasures? Inestimable riches are in this house of our God, Would we have Plea­sures? Rivers of pleasures are at his right hand for evermore.

Let us then untie our selves from the covetous, ambitious, intemperate, and vitious desire of these earthly Felicities, and with a Pitch full of desire, and love, elevate our Thoughts to those [Page 84] most glorious, Riches, Kingdomes, and Pleasures of Heaven.

The riches of the World, so much as wee do possesse, In the good use therof let us still enjoy freely, and cheerfully, onely let us convert our covetous, base, sordid, and vitious desire therof, To the love, desire, and enjoyance of a contented minde, and of the riches of divine grace, Those eternall Treasures of Heaven; yea even to pos­sesse God himselfe, In such desires let us greatly rejoyce.

So also Honour, and good repute, may we still enjoy, And instead of that ravenous, and unsa­tiable thirst, of ayry and vain honour, composed of Pride, Vain-glory, Hypocrisie, and sundry vi­ces, Let every one of us aspire (by the assistance of the Divine Power) to be Lord of himself, The Worlds Master, To triumph over all infernall Powers, To be a Sonne of God, an heire to the Kingdome of Heaven. And in such desires and aspirations, Let us take marvellous joy and Pleasure.

All lawfull and good pleasures also in such good use, let us freely enjoy, onely let us convert our vain, vitious, unlawfull intemperate desire ther­of, To desire and wish for, those most sweet pleasures, which proceed from a happy tranquil­lity of the soule and joy in God, and to taste in [Page 85] some measure before hand of that divine Man­na, that celestiall Nectar, those fountaines of Pleasures which wee hope and expect to enjoy with God himself for ever in the Heavens.

Let us then freely and cheerfully, walke into this terrestriall Paradise, the vast Palace of the World, and enjoy the felicities thereof, for to this end they were created, that we should use them well, and so enjoy them.

Even the meanest delights therof, were ordai­ned for this purpose, and may be of excellent use, As for example,

The chirping of Birds, who learn to sing of Nature, to charme our eares, through the sweet harmony of their warbling, when these please our eares, then may we think of the sweet Mu­sick, of Saints and Angels which shall ravish our spirits.

And the Fountaines, though insensible, yet strive with the sweet murmurs of their prety purlings, to afford us delectation. When this de­lights our thoughts, Then may we contemplate those heavenly Fountains of Life, which shall fill us with extreme delectation for ever.

In this Terrestriall Palace, the Spring, the Summer, and Autumne, are incessantly busied in producing our happinesse, for a season, but let us think in the Celestiall Paradise, an Eternitie [Page 86] shall accomplish us with more felicity then we can imagine.

Here we see the Sun, Moon, Stars, The Skies, Fire, Torches, Pearles, Gold, and divers other glorious sights and beauties, Let us then think of that Glory, of which if wee could (with Saint Peter) espie but one ray, wee should like him be so dazeled at the glittering thereof, as wee should for ever desire to dwell there, and to build Tabernacles.

When we see and taste of sweet and pleasant Cates, Banquetting, Festivall and dainty meats, of all sorts, of sparkling and delicious wines, and other pleasing liquors, Let us then think of that Celestiall Manna, the food of Heaven, of that di­vine Nectar, the sweetnesse of eternall joy and happinesse, That everlasting Lovefeast, to which the Angels shall invite us, and where wee shall enjoy infinite pleasures and happinesse for ever.

This divine Manna, this heavenly Nectar, if we could but taste therof, but truly think therof indeed, it were sufficient to charme our spirits, and sweetly to bring them into a most pleasing extasie. In so much, that in such heavenly thoughts and contemplations, wee may already in some measure feast on the joyes of Eternity, taste of the delights of Heaven, on Earth.

And so I might instance, in a thousand other occasionall Meditations.

[Page 87]Thus if wee can use these Terrestriall happi­nesses, well we may freely and cheerfully enjoy the same, Even with a divine, a heavenly minde, and they may further us in the attainment, and also enjoyment of heavenly delights and hap­pinesse.

And when wee have made such a good use of them, as Children do of their A, B, C, and Battle­dore, or of toyes and trifles, such as they appre­hend, By these Learning and comming to the knowledge of farre more excellent matters, and afterwards seeing themselves beyond, and above them, do even contemne these, in comparison of the more excellent things, which they have then learned, yet still scorn not to use these Letters, and Rudiments of Learning, But so, as that they can be above them, and use them as they list, for their own advantage.

So let us, having by these earthly felicities spelled and learned eternall and heavenly Excel­lencies, endevour to be above and even to con­temne these earthly, in comparison of the hea­venly felicities which are infinitely more excel­lent, yet so, as that without such comparison and in respect of our nature and necessities of their Author, And their good use, wee still esteeme them wel accordingly; stil use them for our own advantage, And so in all respects, to increase our [Page 88] joy and happinesse, still endevouring by these (as by Letters) to read and learne further into those infinitely more excellent, treasures, Glory, and delights of Heaven.

And certain it is; that those souls which are raised to a supernaturall and divine temper, to a high degree of knowledge and contemplation in the heavenly felicities, are the most happy men, even in this World, in as much as they en­joy the happinesses of the earth, with a gracious, creared, cheerfull, joyfull, and heavenly minde, and also do in some measure already taste of and enjoy, [...]hose felicities which they pretend to receive hereafter, and to enjoy eternally while their souls are here, solacing themselves in the contemplations of Heaven.

In so much that even on earth in such divine Contemplations, we may set our spirits in Hea­ven, enjoying also a Paradise of heavenly plea­sures and happinesse, Tasting in some degree the delights of Heaven beforehand, so as it seems we may enjoy two Heavens, The first Heaven on Earth, the other Heaven, in Heaven, Ascending at the end of the Careere of this life, from one Heaven to another, from this Terrestriall, to the Celestiall Paradise.