THE Terrestrial PARADISE OR Happiness on Earth. BY R Crofts. London. Printed by T. Harper. for William Adderton. 1639 THE TERRESTRIAL PARADISE, OR, Happiness on Earth. Written by Robert Crofts. LONDON, Printed by Thomas Harper for William Aderton, and are to be sold at his shop in Duck-lane, 1639. THE PREFACE TO the Readers. ALL men naturally desire happiness All their plots, purposes, and endeavours aim at this end only. Wherefore it is and always hath been free and very commendable, for all men to learn and seek happiness in all good ways To tell what they have learned and to do good to themselves and others, according to their genius abilities, opportunities, and occasions. Having therefore had more leisure than sometimes I wished to have, and therein also the opportunity to peruse many good Authors, I thought not amiss (to avoid idleness and Melancholy, and to recreate and please myself) to search and study for true joy and happiness. And having collected many notes concerning Terrestrial, Moral, and divine happiness on earth, I have since written the same together in a Book and as well as my weakness could, digest the same into such a manner, method and style, as I thought best, with such alterations, additions, intermixtions, and inventions, as met with my Meditations; intending the same at first only for private use. I had thought to have written in this Epistle diverse reasons moving me to publish this little Treatise before the rest which I have written of this subject. But if I should, the same would extend the Epistle too long for the Book: Nor is it expedient to particularise, and tell you private reasons in print, I shall now therefore concerning this matter only tell you, that having lately published a little Book being one particular part of Terrestrial Happiness (as this is a general part thereof.) The Epistle therein, to the Reader, may with very little alteration serve to this Book also, to which (if you be not satisfied,) I refer you. And since I have made use of many good Authors; And found much happiness in the inquisition and study thereof, I cannot but hope there are some things herein worthy your perusing. Nor is it a crime, as some would seem to maintain, to make use of Authors; It rather argues conceitedness, vainglory, and folly in such men, who think it Pedantical and weakness; to stoop to and acknowledge other men's authority and opinions as being opposite to their affected humours and style, when as themselves indeed gain all their knowledge from others. And now, i● is said; No new thing can be written which hath not been before. Yet by composing a Book in a new manner, method, and style, by altering, adding to, abridging, and sometimes converting to other purposes, the same may seem to be (and be as useful) as if it were all new, and which to do is often as difficult, and requires well-nigh as much art, as wholly the invention of new matters: and is better to be esteemed because more authentical. I should have done well indeed, to have cited Authors, But being at first written for private use I neglected the same, and now cannot redeem that neglect, or if I could the Treatise, in respect of the style intermixions, abstractions, additions, and alterations in diverse places would not well admit thereof. But although it be truly said that no new thing, can be said or written which hath not been (to the same effect) before; yet may it be said of this Treatise in general (aswell of the composition thereof) that the same is new, in as much as never any man (that I can read of) hath written any Book of this subject, Namely, the enjoying of earthly happiness freely and cheerfully (though in the good use thereof) and with a heavenly mind: But of ●e contempt thereof many Books ●ave been written, and yet the greatest contemners of earthly felicities, 〈◊〉 their Books will sometimes contesse this truth, That in the good use ●hereof the same may be enjoyed ●reely and cheerfully. And that such ●ree enjoying, and the contemplation's thereof may excite us to Piety, to heavenly joy and happiness. Concerning the style and method, 〈◊〉 affect not too much niceness and ●uriosity. Nor on the otherside, too ●uch looseness and indigestion. My ●ndevours have been to compose the ●ame in a serious, yet free and plea●ng way. But, I confess, my endeavours are very weak and worthless, which I tell you; and truly te● you, because I had much rather yo● should be possessed with a prejudicated under opinion, then great expectation; It is easier to make the one fals● then the other true, I could wish indeed, that I were able to raise Meditations as high as Heaven from th● Earth. But the consideration of my weakness, and unworthiness deject● me. But the Abstracts, I confess, I have been but little used to study in tha● way. And they were but a late exercise of a short time for recreation and to try conclusions. In them also I have not much cared for niceness o● ●uriosity, but taken a free liberty. The ●ooke were (perchance) in a wise ●ans judgement, better without them. But in my weak judgement the same ●ay be read (as they were written) ●o recreate the mind. Also to quicken the memory. They are compo●ed (considering the subject) in a ●ew and, I hope, pleasing manner, ●nd free from unnecessary Poetical additions, feigned allegories, Parables, ●nd consequently from obscurity, tediousness, and most befitting the subject. Concerning the Title, it is usual ●o prefix titles to Books in these ●imes, perchance better than they deserve, and as some think, a kind of policy. If therefore you think have herein done amiss I have precedents for it. Notwithstanding; think the Book in diverse respects i● correspondent to the Title, and ma● very well befit the same. However would desire you to expect only a very short discourse upon each of th● several heads or Sections; a view whereof you may see in the Analysis If you look for more you are not like in this Book to find it. How necessary this Treatise is, itself will show. I conceive there cannot be a greater motive to stir us up to virtue and piety, then to show (against the pernicious opinion of the World conceiting the contrary) that virtuous and pious men even in ●is life may enjoy much more happiness than vicious impious men. That this truth may more plainly appear, I shall endeavour hereafter to ●ew the same more particularly and ●ainly, also to search further and ●ore excellent Happiness, to enjoy ●s far as our minds are capable) on ●arth, the joys of Heaven within us. Robert Crofts. The Analysis briefly. A view of earthly Happiness. 〈…〉 We should enjoy the same With Contentment, In the good use thereof, Freely and cheerfully. Notwithstanding their Vanities, Dangers, Impediments, &c With a heavenly mind. THE TERRESTRIAL PARADISE, OR, Happiness on Earth. The first Section. A view of earthly Happiness. Terrestrial happiness is usually reduced to these three heads, To Riches, Honour, and Pleasures: from which as from several Fountains, all the rest doth spring and proceed, and he that enjoys these may be said to enjoy a Terrestrial Paradise o● Happiness. 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 & diverse. Good Education, Acquaintance, Friends, Lovers, Honour, Authority and many pleasures of diverse sorts are hereby often occasioned. So as many rich men seem to enjoy an● earthly Paradise. True honour is defined to be the shining brightness of worthy virtuous 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 recompense of his worthiness which is declared unto the World by good and glorious deeds and approved of, by the acknowledgement of good and virtuous 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 Commonwealth. It is not then an imaginary Fantasy, but a splendent brightness, which maketh him that is the subject thereof, to shine forth as the sparkling rays of a Diamond, and for as much as it proceedeth from virtuous and worthy actions, it is always accompanied with inward joy and pleasure. And among noble, good, and great Spirits, ●othing is more desirous and pleasant, insomuch 〈◊〉 they will spare no labour, no pain, but willing●● and fearlessly will adventure through many difficulties, many perils to gain the same. A good name, saith Solomon, is better than ●old, and more precious than ointment. Pleasures are of diverse sorts: all the riches, ho●our and delights of the World serve to please ●ur minds. What a number of excellent pleasures and felicities hath God created in this Terrestrial Paradise which may please our senses! And first the sense of seeing, as the Heavens ●heir glorious aspect, the Sun in its lovely brightness, the Moon her silver rays, the Stars their twinkling sparks, the Air its fair nakedness, the Birds enamelled with all sorts of colours, the Trees bedecked with blossoms, fruits and leaves, the meadows with Tapestry green, the Rivers with ●he Crystal 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 fair, beautiful, and amiable creature's. To please the sense of hearing also, How can we but be much delighted amidst the pleasures of a sweet harmony, either of voices or instruments; at the pretty purling of a silver brook, the sweet running murmurs of a pleasant fountain, ●he pleasing notes and pretty warbling of Birds, ●he amorous accents of a delicate voice, joined with the sweet allurements of the melody of a Lute, the musical tun● and delightful strains of all kind of Instruments, to hear the pleasant and gallant noises of Bells, Trumpets, Drums, and other delicious sounds. Also to hear pleasing Discourses, Histories, Songs, Tales, jests, 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 delightful liquours. Also the smelling of odoriferous Perfumes, Flowers of every kind, 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 society of Parents, Children, Wives, Lovers, Friends, Kindred and acquaintance: And in general, the enjoyance of riches, honour, all sorts of lawful Sports, Recreations, Delights and Happinesses; all whatsoever is pleasant and delectable. Insomuch, as from diverse of these particulars (as might be at large dilated in whole Volumes) ●pringeth abundance of sweet and pleasant joys and felicities. Enough to charm, and sweetly bring our minds into an ecstasy of joy and happiness. In all which if we throughly view them in their number, variety, pleasantness, excellency, and happy effects we may plainly see, that even in this life we may enjoy a terrestrial Paradise of joy and happiness. The abstract of the first SECTION. THere is within the Earth, so many treasures, Such glorious honours & delightful pleasures, That who enjoys all these felicities Enjoys indeed, an earthly Paradise. The riches of the Earth to us do bring Much happiness, from thence doth often spring So many benefits, honours and pleasures, As makes us much esteem these earthly treasures. Honour likewise, It's glorious bright aspect And splendent beauty, doth so much attract, All good and great, noble heroic Spirits As that they much desire by glorious merits, By all good worthy deeds, the same to gain For which they'll spare no labours, fear no pain. To them nothing is more delightful, & they deem Nothing on Earth more worthy their esteem. A good name, saith King Solomon, is better Than gold, and precious ointment is not sweeter. Pleasures are many, and of diverse kinds, The whole world seems to serve to please our minds How many pleasant sweet felicities May we enjoy within Earth's Paradise? Who can but sweetly, greatly pleased be, So many lovely, pleasant sights to see The Sun, Moon, Stars, whose glittering heavenly beams Dazzle our eyes, likewise the silver streams Of Rivers, Fountains, pretty Birds to see, And other creatures, blossoms on each tree, Fruits, leaves, the meadows, woods & fields so green, All pleasant objects therein to be seen, The Sea, the Ships, Cities, Towns, Castles fair, Churches and houses, gardens, beauties rare Gold, Pearls, a thousand other pleasing sights Each one affording us most sweet delights. Likewise to charm and to delight the ear Sweet Music, pleasing melody to hear The pretty chirping warbling notes of Birds, And purling murmurs of a Brook, affords Us pretty pleasures, and the melody Of Instruments, likewise the harmony And delicate accents of an amorous voice, The gallant sounds of Trumpets pleasing noise, Of Drums and Bells, doth greatly, sweetly move, And please our ears; and also tales of love And other pretty Stories, Jests, Songs, News, Do sweetly charm us in a pleasing Muse. So likewise pleasant cates, and banqueting dishes, All sorts of dainty meats, as fowls and fishes, Sweet pleasing liquors, brisk, neat, sparkling, fine Canary, and the like delicious wine To please our tasting sense, of every kind Abundance in this Paradise we find. And also flowers, perfumes and fragrant things Of diverse sorts, the Earth yields forth and brings To please the sense of smelling. Insomuch The pleasures of the Earth are truly such, So sweet, so many, that if I should tell You what, how sweet, how many, I should dwell For ever in discourse. It doth surmount All pens, all tongues to show, and to recount. The happy pleasures loving Parents may, And children also, mutually enjoy, Each in the other; likewise husbands, wives, Lovers and friends even during all their lives Partake together; truly so much joy, Such mirth, and sports, such sweet delights we ma● Enjoy together in our happy love And mutual pleasures, that they even may move And bring our minds with delectation sweet (Charming the same when therein they do meet) Into an extasis of pleasure; thus we may A Paradise of sweet delights enjoy. The second Section. We ought to enjoy earthly happiness with contentment. HAving viewed wherein earthly happiness consists, now, to the intent we may be further happy therein, let us endeavour to settle our minds in a contented estate, in all accidents and conditions, and so to enjoy these terrestrial felicities, with a contented happy mind. 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 than it, the soul having no ●easures, no happiness, more properly her own ●or more in effect, then that of contentment. He that is poor in desires is rich in contentment, one saith, who bridleth his intemperate ●esires, contendeth even with Jupiter himself in felicity, to him that desires but a little, a little ●eems much, and he that covets no more than what he hath, may be said to possess all the World. But he that possesses abundance of these earthly happinesses, and yet fears the loss or want of ●hem, or out of a covetous, ambitious, or intemperate voluptuous heart, grieves because he 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 jasper and Porphyry. They would first possess a Lordship, than a Kingdom, after the World, which if they did, they would then think the World too little, and grieve because they enjoy no more, no better Worlds, they a● never satisfied. They would have they know no● what, they are always restless, still desire, trouble, and perplex themselves till they bring themselves into a fools Paradise. But this mean, 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 man's power he may find it within himself, Nature hath so provided that in all things, so much as sufficeth, is at hand, and in our own power. A little we know of these earthly felicities is enough to suffice nature and to live well, and we may take as much felicity in sufficiency as if we possessed all the riches, honours and pleasures in the world, which if we did, we could enjoy the superfluity, to wit, that which is above sufficiency, only by looking on, and contemplation, so may we while it is another's: what happiness is there on earth, which in our minds by contemplation, we may not enjoy? An● 〈◊〉 commonly see, that poor men of low degree, are as contented as rich, noble and voluptuous men, they are usually more free from idleness; ill passions, intemperance, and consequently from such distempers as are incident thereunto, and we may observe, they are commonly free, fearless, secure, healthy, merry, con●nted, happy men. Having therefore food and raiment, let us be ●erwith contented, as we 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 contentation in all conditions. Crosses want and troubles are common to all ●en, oftentimes to the best men. It is a sign of weakness 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, stolen, 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 we have some want and troubles, yet perchance we may enjoy many pleasures and felicities also, in so much that if we be not too peevish and wayward, we may drown our sorrows and crosses in pleasantness and joy. However, the worst things have some mixture of comfort in them, and it is certain, Tha● all crosses and troubles will have an end, Customs and Time will surely wear them away. Custom is a remedy against the most tedious and irksome troubles, even the Galley slaves can sing in thei● servitude, after they have been some time accustomed thereunto. Time is the finisher of all trouble, perchance we have already well nigh forgot all the crosses and sorrows of our life time past and such as we do remember, we rejoice that they are past and gone. And this good effect crosses, and adversity always leave behind, Pleasure and prosperity after the same is past, is the sweeter. joy and pleasure after sorrow is a strange enlightening to us, in such sort, as it should seem Nature hath given sorrow and troubles for the greater increase and service of our pleasure and delight. Foresight, Expectation, Meditation, Wisdom and Fortitude, are excellent Remedies against crosses and adversity. Let us therefore hereby endeavour to raise and quicken our spirits above and beyond fear and adversity. Contemning all the frowns and blows of the World, which do scare and depress only weak and feeble spirits, and to settle our minds in a contented and blessed tranquillity, which is a beautiful, sweet, equal, pleasant estate of the mind such as neither ●ood accidents, nor ill, Prosperity nor adversity an mend or depress. Piety is yet a better remedy against crosses ●nd adversity, and the best way to contentment ●nd true happiness. 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 sweetly contented in all conditions. It is a safe and a happy way to apply our wills to his will. It is effeminacy and dastardliness to complain against God; and greatly adds to our misery. It is magnanimity and courage to yield to him. It is perfect freedom and happiness to obey God. He that follows his Captain's commands through adversity and dangers, aswell as prosperity shall be greatly rewarded. The good Soldiers of our heavenly Captain shall be crowned with eternal glory and triumph. Let us then do our best endeavours in all good ways for the attainment of earthly Happiness, and depend on the Providence of the Almighty for success, 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 we be assured that in what estate soever we be in, the same is best for us, and that all things shall convert to our happiness, let the World toss and vary itself how it list, we shall ever remain safe and happy. Even crosses, losses, want and all afflictions shall then increase our happiness, 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, we may have joy in all crosses and afflictions. Our Saviour saith, In the world ye shall have afflictions, but in me you shall rejoice, and your joy shall no man take from you. Unto the righteous doth arise in trouble joy, in darkness light, saith King David, afflictions and want do often stir up and quicken good souls to look and see fare 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. Thirdly, the same shall turn to our good, All ●ings work to the good of them that love God, ●ith Saint Paul, Afflictions take from us all base ●are and effeminacy, they are purgations to ●ense us, and bridles to withhold us from evils. They are spurs to excite us to all goodness, It is ●ood for me, saith King David, that I have been afflicted. Troubles, want, and crosses make us wiser, more circumspect, resolute and courageous. The same tries, 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 eternal weight of glory. This glory if we could truly think of, though we should suffer all the miseries on earth, yet should we greatly rejoice, and glory to think, at what an easy rate we should gain such eternal happiness. Why then should we not be sweetly contented in all conditions, sith there may be such happiness in losses, crosses, want and afflictions, and what better happiness can we learn then to be contented, and sweetly pleased in all estates and occurrences, and so to enjoy these earthly happinesses, with a contented, fearless, free and happy mind? Such men therefore as are well persuaded of the goodness and fitness of their condition whatsoever it be, and their minds settled in a free, fearless and contented estate, are to be esteemed happy men, and no men living are able to enjoy more true pleasure and happiness on earth than such men. So that whether we lose, want, have sufficiency or abundance, Let us make a good use thereof, be contented with, and rejoice in all things. The abstract of the second SECTION. THe way in earthly things, true joy to find, Is to enjoy them with contented mind, He is the richest and most happy man, Who (being moderate in desires) can Content himself, and sweetly pleased be In all estates, conditions, each degree. Who covets nought, doth all the world possess, And sure he may contend in happiness With love himself, but he that fears the loss Of earthly things, and grieves at every cross, Or letting lose his appetite, doth extend His vicious desires beyond the end 〈◊〉 moderation and of reason, sure ●e is not happy, but he shall endure 〈◊〉 restless discontent; he fain would be A Lord, a King, an Emperor, than he, ●he World would have, nay more, he knows not what ●ouses of Jasper, neither this, nor that ●an please his mind, surely he is not wise, ●e brings himself into Fool's Paradise. ●ut nature hath provided for us so As every man may be content. We know A little is sufficient to suffice Nature itself. And he that's truly wise Within himself can true contentment find, He enjoys even all the world within his mind. Give me the silent shade, the quiet life, The happy Country, free from City's strife, The bush where under Tityrus did sing, And no more wealth than may contentment bring, He bring the choicest Nymphs into my Cell, The Muses and the Graces there shall dwell. I will endeavour, sweetest joys to find, To enjoy both earth and heaven in my mind. 'Tis sure a happy state and free from strife, To live a still, poor, and contented life, We often see that poor despised men Are healthy, merry, happy, Let us then In all estates, ever contented be, Yea, even in crosses, troubles, misery. Crosses and troubles are to all men common Let us not grieve too much for that which no m● Living is free from, and we know indeed Some crosses necessary are, we need A mixture, pleasures else were bitter, Stolen, & would cloy us, crosses make them sweet And though we have some troubles, yet there be A thousand pleasures in the world, which we May still enjoy, so as perchance we may Drown all our griefs in pleasantness and j●y: And though our troubles should be very bitter, Yet being past, pleasure will then be sweeter. Wisdom and fortitude may raise our mind To such a noble temper, we may find Such peace and courage in us as we dare Contemn the World when't frowns, and no whi●● fear● Its blows, which only feeble minds depress And hereby crown ourselves with happiness. But yet the surest and best remedy, Against all crosses and adversity, ●o advance our minds to piety, ●s indeed true magnanimity 〈◊〉 yield to God, such are the happiest men ●o trust in him in all things. Let us then 〈◊〉 all good ways endeavour to attain ●rrestriall happiness. Concerning gain ●t us on him, who cares for us, depend, ●●d always what is best for us doth send. 〈◊〉 may we happy be and rest secure 〈◊〉 all conditions; we may now be sure ●hat even crosses, want and misery, ●hall now convert to our felicity. ●e shall from all afflictions be released ●nd joy will be most sweet when sorrow's past ●ow pleasant will heaven be eternally, ●o such as here have suffered misery? ●nto the righteous often doth arise, 〈◊〉 trouble joy, in darkness to their eyes ●oth heavenly light appear, so as we may 〈◊〉 trouble see and taste of heavenly joy. afflictions take from us effeminacy And all base fear adds magnanimity, Wisdom and goodness in us, quickens, tries All heavenly grace; and in such exercise Refines and purifies the same, that even, Our joy shall be thereby, increased in heaven. This heavenly joy and glory if we could But truly think and taste thereof, we should Though all earth's miseries were in the way, Go through them all, with sweet and pleasant Since that such joy, such happiness may be In crosses, losses, want and misery Let us in all conditions, sweetly rest Contented, so shall we be ever blessed. None can enjoy more earthly pleasure then Such as be fearless, free, contented men. So whether want or have, or lose, or gain, We always happy, joyful, may remain. The third Section. We must enjoy earthly happiness in the good use thereof. TO the knowledge of & contentment in the felicities of the earth, we must add a third intention, to wit, good use thereof, if we mean to be hap●●● herein. ●o much therefore as we do possess, 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 we expect but felicity and misery therein, even in this world, 〈◊〉 all abuses (that is all immoderate and vicious ●ires, intentions and ill uses thereof) are ene●es to health, peace and happiness. 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 on earth, live more unhappily, more miserab● then abusive vicious men. While therefore we view the pleasantness number, variety, excellency, and happy effects terrestrial felicities, we are by all means to very careful that in the use and enjoyance th● of we exceed not moderation; and plunge o● selves into the dangers and abuses thereof, and instead of happiness therein, cause to our selves much grief and misery. For why, First, Satan is very busy with these earth pleasures and felicities, prompting us to abuse and so endeavouring by their ill use to steal aw●● our hearts from all heavenly graces, and so fro● God himself, he offers us a terrestrial Paradi● also, and cries, All this will I give thee, if the wilt fall down and worship me. But he doth notably cousin and mock us, he deals with us as h● did with Adam, though he offers us Paradise, te● us we shall be as Gods, etc. yet he gives us b●● an Apple, and such an Apple as the eating the● of will bereave us of all good, fill us with all evil and cause us to be driven out of the Paradise o● all felicities, into a world of misery. His offer● and gifts are like that gay painted Box of Pandora, stuffed with all manner of evils and miseries, if we could see the evil and misery of the condition, we should think it infinitely too great ●te to buy his painted proffers, yet these ehly things are sometimes his principal baits ●atch fools withal, whereby he carries them ●ll wickedness, 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 fools Para●. Also the strong torrent of our sensual corrup●ns being once set a running, after vice and ●ckednes, will often break down the banks of ●deration and stint; and (if we be not very ●tchfull and cautelous) flow to all manner of ●esse and dissoluteness, for wickedness and vice ●ery deceitful, and with its painted vanities ●d sugared baits of seeming pleasure, draws and ●●res our sensual appetites, sometimes una●res, beyond the bound-marks of Reason and imperance, and so blinds us, as that we are often persuaded, that we are about the business, health, and moderate recreation, when indeed ●●e are canvasing for intemperance, and our ●ndes even ready to be drawn away to wic●dnes and impiety. And therefore we had need 〈◊〉 be careful and cautelous. The World also, even these earthly felicities 〈◊〉 themselves, have many dangerous tempta●ons to vice and wickedness, and consequently to hinder the happiness thereof, and to make miserable therein, even on earth. The riches of the World (being an huge hea● and many benefits springing from the good 〈◊〉 thereof) will if we take not heed draw our hear● to covetousness, and covetousness having once entered our souls, will possess us with a base sord● desire of riches, and we shall become thereby unjust, deceitful, pinching, niggardly, and full 〈◊〉 unworthy conditions. Always possessed wit● cares, fears, suspicions and discontents; especially at every loss or cross, 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 towering and topless vice, ambition possessing us with a ravenous dry unsatiable thirst thereof, making us to become ful● of vain plots, fears & perplexities, and exceeding desperate and melancholy at every accident 〈◊〉 thwarting our desires therein. And pleasures also with their painted and sugared 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 ourselves into a multitude of griefs, aches, diseases, passions, perturbations and miseries, which are incident to temperance, Idleness, Lust, Riot, and all immoderate and dissolute use of Pleasures. So that it appears, vice and wickedness ●hough the same have an outward show of ●auty yet) is inwardly like a painted sepulture, 〈◊〉 horrid, foul, and ugly, full of base desires, gameful actions, dangers, vanities, impediments, anguish, distempers, passions, perturbati●s and miseries, even in this life, the same at the ●est is surely but a Fool's Paradise. To the intent therefore that we may be happy respect of these earthly Felicities, let us by all ●eans endeavour to avoid the dangers and abuses hereof, all unlawful, immoderate and evil desires ●●d uses thereof. And in all respects let us endeavour to use the ●me well. The good use of earthly felicities consists in three points. The first concerning our ●lves, the second, others. The third, and princiall God's Glory, to which the two former are so to be directed. First, concerning ourselves, Temperance is ●he razor and the rule of enjoying earthly Felici●es, the razor to cut off all abuses, all strange and vicious superfluities, and the rule of that which 〈◊〉 good and necessary, keeping us always with●n the precincts of reason, and virtue. Let us therefore in the use and enjoyance of earthly pleasures 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 body's 〈◊〉 minds in due temper and vigour, so as we ma● be able to perform all the duties and actions 〈◊〉 our life, with alacrity, cheerfulness and pleasantness. There are no men in the world that live mor● pleasantly, healthfully, prosperously, and in all respects happily then the moderate virtuous man for by reason of his temperance in the desires and in the use of these earthly Felicities, his body commonly becomes free and clear from crudities, rheums, noisomeness, ill diseases, and distempers, and so most healthy, agile, lightsome and expedite to all the motions appertaining thereunto, his mind also thereby becomes fre● from sloth, dulness, evil 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 thereof. His whole life resembles a fair, bright and pleasant day, wherein are no clouds, no tempest, but all fairness, serenity and peace, he seems to go to heaven, treading on Roses. Secondly, in respect of others, we ought so to use and enjoy earthly happiness, as the same may ●e without offence, scandal, damage, and prejudice of another. The virtue of justice ought to ●e our rule herein. Charity and liberality should ●e also exercised hereby. Let us therefore do 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 Commonwealth. No man liveth more unworthily, than he that ●iveth merely for himself, but he that useth his time, his goods, and his endeavours for the good of others also, liveth most worthily and honourably. But thirdly, all our endeavours, indeed all our actions, pleasures and enjoyances ought to be directed to this point, to wit, God's glory. Let us always remember Saint Paul's rule, Whatsoever ye do, let all be done to the praise and glory of God. Let these earthly pleasures and Felicities excite and encourage us to thankfulness, to all duties of virtue and piety, to look higher to their fountain, to God himself, to heaven, to love and rejoice in him, to contemplate his infinite goodness, love, beauty, sweetness, glory, and excellency. And so to enjoy these earthly Felicities with a heavenly mind, and by these also to spy and enjoy a Paradise of heavenly delights on earth. Of all which I intent to write more largely and particularly in the last Section. So than if we can thus use them, let us freely enjoy them in their greatest excellency, pleasure and happiness. The abstract of the third SECTION. HE that on earth, will happy be, must use Terrestrial happiness without abuse, For all abuses, all intemperate Desires, are enemies to a happy State, A multitude of aches, griefs and cares, Distempers, passions, perturbations, fears, Anguish, and miseries are incident To vicious men, they seldom are content, Though vice seem pleasant, yet assuredly Sorrow shall follow all impiety. And therefore vicious men, as most unwise, Do also run into Fool's Paradise. There is none living in the World that can Live so contented as the virtuous man, He lives most healthy, happy, free, secure, Pleasantly cheerful, always being sure, The treasures, riches, pleasures of his mind, Shall ever last, his happy soul doth find A free delight in all things, and the way To heaven he rides as in a Summer's day. Let virtue rule us then, in earthly pleasure, Let temperance in all things, teach us measure, So let us then, a mean in all things use, In matter, measure, time, without abuse. Let justice also, guide us in this way, Let's do no harm, but all the good we may. Remembering always in all things to give Him glory who gives these, by whom we live, And let these earthly pleasures us excite To all good actions, also move, invite And quicken our dull minds themselves to raise Up higher to their fountain. And rejoice In him, with pure, divine and hearty love And so by looking up to heaven above From whence these lower joys do spring, we may A heavenly Paradise likewise enjoy Of sweet delights on earth, so may we find The joys of earth and heaven in our mind. The fourth Section. We may enjoy earthly happiness freely, and cheerfully. KNowing earthly happiness, 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 happiness. Which to the intent we may, we must also banish out of our minds, all idle, superstitious, erroneous opinions, concerning the same. Certai , if we would advisedly think and be persuaded as the truth is, that Virtue and Religion is a furtherance to the enjoying of earthly happiness, rather than a hindrance therein, and that the enjoying of the Felicities of the earth freely, is not contrary to Virtue, Religion, and heavenly happiness, nor any hindrance if not abused, but in the good use and enjoyance thereof, rather a furtherance thereunto (all which in due place I shall further endeavour to show) we should be more careful & diligent in seeking the felicities both of earth and heaven. Yet see those common and main errors of the World in this kind, multitudes of men conceiting that Religion doth debar 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 eternal happiness. And many men knowing the vanities; dangers, and impediments of these earthly Felicities, do become in their carriage and writings too austere, Stoical, Monkish and rigid in the enjoyance of the same. There are many indeed (who would seem) to be men of notable understanding, do study to contemn and tread underfoot all sorts of pleasures and care of the body, retiring the spirit into itself, not having any commerce with the body, but elevating itself to high things, and so would seem to slide through this life insensibly, neither tasting, not attending it, suspecting not only recreations and pastimes, but also necessities, which God hath seasoned with some pleasure. They come unwillingly into places of lawful, honest, and harmless pleasures, & hold their breath till they are gone, as if they were in place● of infection, they fear 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 burdensome and offensive to them, and they seem 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 we may enjoy them in their good use freely and cheerfully, as I shall endeavour to show 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, retiredness, divine melancholy and solitariness, as I may call it, heavenly contemplation, ecstasies and the like, adds sprightfulness ●nd heavenly wings to our souls, so as thereby we become the more Angel 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 aught to be done duly and conveniently, as I intent to show in the seventh Section, not hindering the free and cheerful enjoy●ance of earthly happiness at due and convenient times also, in the good use thereof, which so may and aught to be enjoyed freely and cheerfully. And it is also certain, that by an immoderate melancholy, and overnice and slavish forbearance of convenient, good, harmless pleasures, the spirit may sometimes become singular, vainglorious, curious, and wand'ring from harmless and lawful ways. So while these men would seem to live after a strange manner, wholly above themselves: By not endeavouring to play the parts of men, aswell as of Angels, they sometimes proceed to conceive and maintain prodigious Paradoxes, and erroneous fancies. But we are to know, that while we are in this life, It is very fair, good, lawful, and commendable, for us to learn well, to play the parts of a Man; yea, it is a divine knowledge in a religious and virtuous manner, rightly and duly to govern, use and enjoy, both the pleasures of the mind 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 endeavour to show as plainly as I may. We must consider, we have bodies aswell as souls, which require due refreshments, recreations, and pleasures, to which every man findeth in himself a natural appetite and desire, yea, necessity compels us thereunto, we could not subsist nor live without these. And Nature willeth very wisely, that these actions which it hath enjoined us for our necessity, be also delightful, inviting us thereunto not only by appetite, but by reason. What greater folly is there, and more against reason aswell as nature, to account our actions vicious, because they are natural, unworthy, because necessary, and pleasant. It is indeed contrary to justice, to be too defective, stoical and rigid on the one side. As to be too excessive and superfluous on the other. So that as we ought not to take such pleasure in earthly things as to prejudice the health and safety of our bodies and minds by excess and abuses, so we ought not also to take so little pleasure therein, as to hinder the welfare thereof through defect. In such sort, as we must not disallow and reprove natural and convenient pleasures, as we do those which are impious, vicious, and superfluous, but rather greatly commend the same, for as much as that reasonable means may be observed therein, which is good and commendable in all things. And so without question that delectation which proceedeth from the temperate and good use of pleasures is to be enjoyed freely and cheerfully. And it is also reason, that the mind should partake with the body of such natural pleasures which are just, good, and convenient These two, the body and the mind, are as it were married together, it is against reason, not well done to divide and separate this natural conjunction, but rather we should renew the same by mutual offices. The Spirit ought to quicken and revive the dull, heavy body. The body also should stay and allay that strange, unnatural, prodigious, proud, extravagant lightness 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 natural pleasures thereof, which are due, convenient, just, lawful, and moderate, such as befits the Marriage that is between them. It seemeth unnatural, Presumption, Pride and Folly so to do, contrary to right and reason; It should a●her in all cases assist the body to maintain it always in due order. And as Nature and Reason, so also Religion commendeth, yea, willeth and commandeth the enjoyment of earthly happiness, within the bounds of Temperance and Virtue. It is true indeed, Religion exhorts and commands us to avoid intemperance and abuses herein, and to use them well. But herein it doth greatly increase our happiness even on earth, for as hath been showed, a multitude of restless desires, cares, fears, 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, virtuous, gracious man. So that Religion greatly adds to our free enjoyance of Terrestrial happiness in directing us to avoid the abuses thereof, and to use the same well. And in such good use, it commendeth, willeth and commandeth the enjoyance thereof freely and cheerfully. And greatly blameth such as forbid and teach the contrary. To instance in some places of the sacred Scriptures. Thou shalt rejoice 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 bless thee in all thy increase, and in all the work of thy hands, therefore thou shalt surely rejoice Deut. 16.5. Behold, that which I have seen, (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 man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice 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. Rejoice in the wife of thy youth, Let her be unto thee as the pleasant Hind & loving Roe, & rejoice in her love continually, saith Solomon, Pro. 5.17. Now the Spirit speaketh expressly, saith Saint Paul, That in the latter times, some shall departed from the faith, giving heed to seducing spirits, and doctrines of Devils, speaking lies in hypocrisy, 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 diverse others which might be added) it appears 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 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, wherein he planted man. They are Gods gifts, saith the Wife man, and ordained of him, (which appears also by their variety and pleasantness) not only for necessity but for lawful and moderate delight, Eccles. 5.18, 19 And therefore 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 happiness also, of which I intent to write in the last Section. And therefore in all these respects it appears, That such as use these terrestrial Felicities with moderate delectation, to the glory of God, and so to good ends, are better to be reputed, than such as unduly, inconsiderately and rashly, neglect and refuse so great good which God lovingly and freely offers to our acceptance. Wherefore Monks, Anchorites, Carthusian Friars, and others of the rigid and Stoical sort of people are in a great error, who superstitiously refuse and neglect Riches, Honours, Marriage, Flesh, Wine, moderate and lawful Recreations ●n their good use. It seems they think themselves wiser in refusing, than their Creator is in offering ●o great benefits. This superstitious opinion is most commonly found in discontented brainsick men; Surely they are injurious, to reason, unjustly depriving themselves of the good enjoyance of much happiness, yea, to Religion and God himself, very much detracting from his goodness, and most free love and kindness. From whence should this opinion and belief spring, that God taketh pleasure in the refusal & neglect of the good use and enjoyance of his creatures, which he freely commends, exhorts, and offers to our acceptance. But the wiser Philosophers and Christians have been and are of another opinion; as Saint Paul was, Rom. 14. 1 Tim. 4. The practice also of our Saviour, Who saith of himself, The Son of man came eating and drinking, etc. Matth 11. Of the Christians in the Primitive Church. Who did eat their meat together with gladness and singleness of heart, Acts 2.46. Of those which resorted to the feasts of Charity mentioned. jude 12. which are recorded to be certain Banquets which the Christians kept altogether, and of diverse other in all ages. Do show that this opinion of the free and cheerful enjoyance of earthly happiness in the moderate and good use thereof aught to be embraced. The objections to the contrary, I shall endeavour to answer in the following Sections. So that if we will be ruled by Nature, Reason, Religion, by God himself, if we 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, we 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 abstract of the fourth SECTION. THat we in Earth's delights, free joy may find, Let's banish Superstition from our mind. Most certainly, if we could truly see Religious excellency, we should be Enamoured with its beauty presently However some do think that rigidly, The same doth hinder earth's felicity, And therefore too too superstitiously Refuse the same, so making others fear To tread these divine paths, conceiting there Is nought but rigid solitariness Debarring them, from earthly happiness Whereas indeed, the same doth much increase Terrestrial joys, external happiness. These men would seem to be exceeding wise In studying altogether to despise All earthly pleasures, insomuch they fear To see or taste thereof, as if they were Infectious, in their good and harmless use And so because of dangers in abuse They weakly fear to enjoy them, Thus they find The world a grief, a burden to their mind. Whereas in truth, we ought without abuse To enjoy earth happiness, in its good use Freely, to which Nature greatly excites us And reason also liberally invites us. Justice and Temperance d● aswell condemn, Stupidity and failing in extreme As the other way, intemperance in excess, Both hindering true delight and happiness. Religion also doth commend the joy. Which in the temperate use thereof we may Receive therein, it bids us freely take Those pleasures which were only for our sake Created, and which God doth freely give For our necessities while here we live And moderate delectation, Let us then Freely enjoy the same, surely such men As will refuse such joy, so great a bliss As heaven doth offer, greatly do amiss. But Lord, do thou our minds so guide, so raise, That we all things in thee, and to thy praise May still enjoy, and also that we may Thyself in all things, evermore enjoy. The fifth Section. We may enjoy earthly Felicities, notwithstanding their vanities, etc. THe reasons why many men do so much condemn the free and cheerful enjoyance of earthly happinesses, are because of their vanities, dangers, impediments and the like. But I shall now endeavour to show, that we may and aught to enjoy them freely and cheerfully notwithstanding these; And first in this Section, Notwithstanding their vanities. Those that would maintain the contrary, do worthily and truly tell us, That earthly Riches, Honours, and Pleasures are vain, short, uncertain, and transitory. And that in comparison of eternal an heavenly Felicities, they are not worthy to b● esteemed, but rather to be despised. It is most certain 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 vanity they would 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 sweetness 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 aims 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 ●●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 than neglected refused, As serving also to many excellent uses ●●d purposes, even to increase in us divine and heavenly joys and happiness, of all which, I shall ●re also discourse of somewhat more particu●rly. And first in respect of ourselves, In that they ●●e natural and necessary to us. Which appears 〈◊〉 their pleasantness, and variety of curious co●urs, harmonious sounds, pleasant tastes, and fragrant smells which God hath particularly appropriated to every kind of creature, affording ra●her delight than necessity. But if we consider ●ow necessary they are also, As that we cannot maintain ourselves, not live without them, we ●hall know, That they are to us of much worth, ●nd therefore to be well esteemed and freely enjoyed in their good use. Necessity and pleasure is an excellent Marriage in Nature. And it is good reason that those actions which are necessary, should also be delightful, to which, as hath been said, both Nature and Reason invites us, And therefore such as go about to break this marriage, do endeavour 〈◊〉 disunite that which Reason and Nature ha● joined together. Whence it may be inferred that supper flui● which is vain and vicious in all things being 〈◊〉 chewed, we may not disdain freely and cheerfully to enjoy these earthly Pleasures, Recreation and Felicities, which God himself hath ordain to be natural, necessary and pleasant, and delectable 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 enjoyance thereof, 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 God's glory. And therein, to the good of ourselves and others, Natural, as the maintenance of our bodies and minds in due temper, and supernatural, insomuch as they may be an occasion greatly to increase our heavenly joy and happiness. Of which I purpose to write particularly in the last Section. So as although in comparison of the heavenly felicities, these of the earth are vain, short, and transitory, and with the same not worthy to be compared, yet without such comparison, and in ●espect of our nature and necessities. And for as ●uch as they are Gods gifts and blessings, commended and commanded to be received and enjoyed. And since many good uses may be made ●hereof, to the increase of our happiness both ●ere and in Heaven. Therefore they are to be ●njoyed, And such as either through ignorance, peevishness, or Superstition do neglect and reuse the enjoyance of these earthly blessings ●n their good use, are to be censured and ●lamed. The abstract of the fifth SECTION. THose souls which raised are above the sky To heavenly glory, to Eternity In contemplations, do most certainly Account earth's joys, but even as vanity. In such comparison they truly deem All earthly joys, not worthy their esteem. While as their happy souls do thus aspire To heavenly joys, with flaming sweet desire They do forget the earth, and being above Themselves inflamed with heavenly joy and love, They are so rapt in sweet delights that even They seem to taste already joys of heaven. So while their souls are raised above the Sky, They seem to tread down very generously All earthly joys beneath their feet as vain Not worthy their esteem, Their glorious aim. And surely, no comparison can be Twixt earthly times, and heaven's eternity. But though in such comparison, certainly The greatest earthly joys, are vanity. Yet in themselves, and also in respect Of us, and our necessities, to neglect And disesteem them, truly were a crime, In such respect, they are in worth and time To be regarded: Yea to us they are given By God himself, as tokens sent from heaven. Not only for necessity, but delight, Which doth appear because unto our sight And all our senses, they afford variety Of delectations, even to satiety Beyond necessity, and therefore they Which superstitiously refuse to enjoy What God himself hath freely, kindly, given Are worthy blame, though Saints, and heirs of heaven. This is not all, he doth not only give them But lovingly commands us to receive them, So as without abuses, and annoyance In their good use, and moderate enjoyance. And also in such joy they may invite Attract, encourage, quicken, and excite Us unto all good actions, and to raise Our souls to God himself, to heavenly joys From whence these spring, and so to taste, to find Pleasures of heaven, on earth, within our mind: So though earth's joys be vain and transitory, Yet may we thereof, make us crowns of glory, The sixth Section. We may enjoy earthly Happiness, notwithstanding their dangers, etc. ALthough it be most certain, there are many dangers and impediments, in earthly Riches, Honours and Pleasures, yet these may be avoided, & so converted to our Felicity, in as much as to eschew and overcome them, or to endeavour so to do, is acceptable to God, and by him rewarded, And (since they are to us natural, necessary commended and commanded by Reason and Religion itself as God's creatures, gifts, and blessings to be enjoyed in their good uses which are many, as hath been showed) their dangers and impediments hinder not, but we may enjoy them in their good use freely and cheerfully. But they which would maintain the contrary, truly tell us, First, That earthly Riches, Honour and Pleasures are dangerous, disposing us to Covetousness, Ambition, Intemperance, and sundry vices. But we 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 we ought not, to desire Riches, Honour, & 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 Covetousness, Ambition, Intemperance, and other vices, is an insufficient Reason. The affections as one saith, Are the nerves and sinews of the soul, They serve to contract, to slacken, to lift up, to lay down, to stir 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 agility and courage, but endeavours especially to bring him to run, to turn, to rise, to curvet, and to stand, how and when it pleaseth him, and not according to the horses will, even so when we perceive our affections inclining to stubborn disobedience, we ought rather to correct and reform the same with reason and judgement, then wholly to mortify and extinguish them, And although the Riches, Honour and Pleasures of the earth be dangerous temptations to evil; Yet for a man not be ill, where he hath no provocations thereunto, is less 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 overcoming, or endeavouring to overcome them (for God that accepts the will for the deed, will lovingly accept of our good wishes & endeavours, and his Power is made perfect in our weakness and infirmities, as (S. Paul saith) the same shall then convert to our good and advancement, we shall be greatly rewarded in heaven, for such conquest and endeavours, in such good use therefore even of these dangers, we may take Saint James exhortation, Count it all joy, saith he, when ye fall into diverse 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 God's sacred Word to forsake, hate and overcome the World, and we may also truly answer, That surely it is not meant therein by forsaking, and hating the World, that we should go live in a Monastery, forswear Marriage, Vow wilful Poverty, refuse lawful meats, moderate and expedient Recreations, and the like. But rather in the same sense as we are exhorted to forsake & hate father, mother, wife, children, etc. That is for Christ's sake and the Gospels, rather than forsake him and goodness. By forsaking, hating and overcoming the World is meant the dangers, abuses, and evils thereof, certainly not the good things therein in a superstitious manner. These as hath been said, may be enjoyed notwithstanding their vanities and dangers in their good use freely and cheerfully. To contemn, overcome and be above the World, is indeed a brave proposition, and many there be who glory to discourse thereof. Though perchance they scarce know what it is, much less practice it. The world is often dangerous and wanton in a corner, in solitariness, in idleness 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, That there remaineth almost nothing but the habit, And that also serveth to puff them up; to make them proud and impudent, which is quite contrary to their Institutions. But to contemn the use, the service, the commodity, and therein the enjoyance and pleasures of the World, what accusation is it against Nature that invites us, against Reason that wils us thereunto, yea, against the Author that made them to these ends? What ingratitude is it to refuse that which God lovingly offers? To sequester ourselves 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 distrustful mind, as if we would so force goodness upon ourselves, That therefore only we 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 & contemn it, as he pleases, to compel 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, only God our master. It is true indeed, then, to be servants to the World, It is better to go 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 ourselves from it, so is it also more victorious, and shall be an occasion of greater triumphs and brighter Crowns in Heaven. The abstract of the sixth SECTION. ALthough 'tis certain, that terrestrial treasures Honour and greatness, also earthly pleasures Do greatly tempt us unto covetousness, Ambition, all intemperate viciousness. Yet in good use thereof, we freely may The greatest pleasures thereof, still enjoy. When our affections unto ill incline, We ought with reason, and with grace divine Such ill desires to conquer and to quell, It is more praise and glory, to do well. In midst of great tem●tations, then to be Otherwise good, for mere necessity. And as the danger's greater, we shall be The more rewarded for such victory. Whereas to sequester ourselves for fear Into a Monastery, or forbear Things lawful as expe●ient recreation (Which may and ought with moderate delectation Be used) because of dangers, doth proceed Out of a weak distrustful mind indeed. But for a man to know the highest joy The world affords, and yet without annoy To live therein, and as a Master use The same in all respects, without abuse, And can even as he list the world compel, Unto his service, and even then do well In midst of great temptations, surely he In heaven, with brightest glory crowned shall be. The seventh Section. We may enjoy earthly Felicities, notwithstanding their impements, etc. Such men as object against the free and cheerful enjoyance of earthly Felicities do truly tell us, That the enjoyance and use of earthly happiness doth often hinder us in the attainment, and also enjoyment of supernatural and heavenly things. But we may also truly answer, & are to know, That it is indeed only the abuses of these Pleasures and Felicities that hinder us therein, otherwise in their good use, They may serve as spectacles to seethe by the more clearly into heaven, and may further us in all good heavenly ways. They may stir us up to thankfulness, and to all duties of piety, increase 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 we may look higher to their Fountain, contemplating the excellency, sweetness and beauty of the Creator who is infinitely more excelling, and so in some measure; espy and enjoy the Felicities of heaven also while we are on earth, but of this more at large in the next Section. And therefore in their good use we may enjoy them freely and cheerfully. But such as would maintain the contrary, do further object to this purpose more particularly, The most material Objections I shall endeavour to collect briefly, and so to answer them, They truly tell us. First, that Abstinence and forbearance of pleasures, doth best fit and prepare the mind for the well performance of all divine Exercises and Contemplations. Secondly, that many ill men possess and enjoy these e rthly Felicities, and many good men want them, which shows, (say they) the same are hindrances in goodness. 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 God's Word, then voluptuous men. All which I shall endeavour to answer briefly. Concerning the first, That fasting and forbearance of pleasures, fits and prepares the mind for divine Exercises. It is most true, and it is very requisite and good that we fast, pray, repent, be abstemious, and exercise ourselves in all Christian duties, so far as we may conveniently without superstition, as we are exhorted thereunto. And, God forbidden, that I should be guilty of speaking against due and convenient fasting, abstinence, and therein retiredness from pleasures of the World, to divine Contemplations, which at due and convenient times, is certainly most pleasing to God, And very beneficial both to body and mind, disburthening the same of many gross humours, vapours, and spirits, and so taking away sloth, dulness, many distempers, & making our minds, as fare as is possible in this World, like Angels most free, quick, and sprightly in the performance of all divine Exercises, and so most apt and well prepared for the conceiving, Receiving, and retaining 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 customs, of the Church and Saints in all Ages, to fast publicly, when Authority enjoins us, sometimes privately according to our Saviour's exhortation, and the usual practice of religious Christians, which is good to be done at, and in convenient time, as sometimes forbearing a meal, sometimes a day, till night or the like, when, and so, long as we may conveniently and by our own experience find 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 thereof. 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 refrain from pleasures, etc. Eccles. 3. Yet ought we not to be so superstitiously nice, as to refuse God's 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 minds, 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 rejoice, etc. Eccles. 3. And commonly in the use and enjoyance of meat, drink, recreations, and all pleasures, a temperate custom, as it is most beneficial to the welfare of the body and mind. 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, cheerful, and happy men, and consequently apt, and well prepared for the performance of all good exercises of body, and mind, both humane and heavenly. And the free and cheerful enjoyance of earthly happinesses also, may encourage and stir us up to all divine exercises, and may be an occasion of many heavenly contemplations and consolalations, as more plainly appears in the last Section. And so further us in the attainment, and also enjoyment of supernatural and heavenly things, rather than hinder the same, And therefore in such good use, (notwithstanding this 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 wickedness: And we had much better never enjoy them, then abuse them. But these dangers, abuses, and hindrances may be avoided, (Converted to our good, and increase our happiness, as hath been showed and answered before. Or perchance the reason why many good men want these may be to try, stir up, quicken and refine all heavenly graces in them, and so to increase their glory and happiness 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 diverse other Reasons best known to the Almighty. Yet many good men also, as the most regular Philosophers and greatest professors of verrue, Zeno, Cato, Scipio, Epaminondas, Plato, Socrates himself and diverse 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 sometimes Christ himself (as at the Marriage in Cana) would use and approve of the enjoyment of earthly creatures lest they should be thought evil. Being indeed of themselves good, but of an indifferent nature to us, good, or evil, 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, Unto the pure all things are pure, saith Saint Paul. And again, Rom. 14.14. I know and am persuaded by the Lord Jesus (saith he) That there is nothing unclean of itself, But to him that esteemeth any thing unclean, to him it is unclean; and in the same Chapter he intimateth, Such to be the weaker Christians who are nice and scrupulous in these things. Yet however we 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 eat, or drink, or such as refuse, both do it to please God, and to give God thanks. Wherefore it appears, Although such refusal 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 well esteem them, for their good intents and purposes. Let no man judge you in respect of meat or drink, or of an holy day, or of the new Moon, or Sabbath days, Col. 2.16. True it is we read of many ancient Fathers, and holy men who have been very strict and observant in the refusal of riches, of honour, of dainty meats, flesh, wine, marriage, and all pleasures, and lived in Deserts, Cells, and Monasteries very abstemiously, eating very seldom, and faring only with bread, water, herbs, or other course meat, And of Saint John Baptist who lived a very austere life, Whose garments were only of Camel's hair, 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 therefore said, he had a Devil. Wherefore we are to reverence and well approve of the severe sanctity of those ancient Fathers, and holy men (respecting their good intents, being intended and done to the glory of God, and in and through Christ jesus gloriously rewarded) yet we may as much admire those uthers, as devou● and of like sanctity, who imitate our Saviour, He saith of him (after he had ●old of Saint John Baptists severity as before, Matth. 11.) That the Son of man came eating and drinking, But being with temperance and moderation, He blamed those which therefore ●aid, Behold, a man gluttonous, and a Wine-bib●ber, a friend of Publicans and sinners, concluding, But wisdom 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 eat their meat together with gladness and singleness 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 virtuous 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 therefore who can live in the World, and yet be so spiritual and heavenly minded, That they can use it as if they used it not, how, & when they please for their own advantage, Who ca● be temperate like our Saviour amongst Publicans and sinners, or as Lot, be a good man in Sodom. 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 contemn them as they will themselves, Such men indeed are most worthy of praise, and to be esteemed most deserving. And this to do, is a greater glory, and shows much more and stronger sanctity and grace inwardly, then utterly to abandon the World by retiring to a Monastery, or to neglect God's gifts and blessings, and consequently shall be more gloriously rewarded in Heaven. Whereas 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 mighty are called, etc. 1 Cor. 1. The Reason is because riches and greatness are great dangers and impediments, And therefore 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 spiritual and heavenly, notwithstanding the temptations of the flesh, and the allurements of Riches and Greatness, which naturally draw our desires downwards, He is a no●le and worthy man indeed. Thrice blessed are those rich, mighty, and noble men who can overcome such great temptations to evil, 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. Whereas it is also objected, That the Mourners the meek, and dejected spirits are rather pronounced blessed in God's Word then voluptuous men, It is true indeed our Saviour saith, Blessed are they that mourn, for they shall be comforted, Blessed are the meek in spirit, for theirs is the Kingdom of God, But these are indeed, words of blessedness, of comfort, and of exultation, To such as are truly penitent and meek in spirit, exciting them to faith, to hope, to joy and cheerfulness. It is an error to think and maintain that Religion dejects us, we see the same is sufficient to cheer, quicken and comfort, the mourners, the lowly and dejected spirits, and to raise their joys as high as a Kingdom, as Heaven. For most sweetly and happily doth it teach us, That such men are blessed, They shall be comforted, to them belongeth the Kingdom of God. Religion indeed tells us, we ought to mourn and be dejected, for our sins and frailties, rathe● then always to enjoy the Pleasures & Felicity of the World, But this also is to be done in du● order, and at convenient times, as hath been said There is a time to mourn, and a time to rejoice Eccles. 3. And indeed even true repentance and humiliation, in its deepest sorrows ought incontinently to work in us a sound and joyful assurance of reconciliation to God, in consideration of his infinite mercy in JESUS CHRIST to his penitent believing creatures; and so to open unto us the sweet Fountains of joy and cheefulnesse rather than 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 ourselves, And to see ourselves, like the Laodiceans; poor, miserable, blind, wretched, and naked, yet of Christ jesus, (who counsels us thereunto, Revel. 3.18.) We may buy fine gold, white raiment, eyesalve, in him therefore we may be, and aught to think ourselves, rich, blessed, happy, the beloved of God himself, and heirs of Heaven. This heavenly joy and exultation of Spirit within us, may also add to the free and cheerful enjoyance of earthly Felicities, in as much as we ●ay enjoy the same, with a more happy, free, and ●eerfull mind, for why, a gracious, high spiri●d, joyful, heavenly mind enjoys all things ●ore sweetly, pleasantly, nobly and excellently, ●en a low dejected mind, which only creeps ●n the earth, and can raise itself no higher. Doth not then Religion, most sweetly and divinely teach us to be contented, pleased, and hap●y, in all estates, and conditions, so that whether ●ee be afflicted, mourn, dejected, lose, want, ●ave sufficiency, or abundance we may think ●ur selves happy in all things. Having first sought ●he kingdom of God, and the righteousness thereof, we may now freely enjoy earthly happinesses also, as little additions to that great hope, which we may and aught to have of those infinite and eternal felicities of Heaven. It is an error therefore to maintain as some ●ave done, that men (though Gods servants) (should not enjoy earth and heaven also. What a gross absurdity is it to think that the felicities of the earth (which many wicked men enjoy) should not be possessed and enjoyed by God's 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. Being reconciled to God in Christ, what good what happiness is in Earth or Heaven, That we may not enjoy, for now all things are ours, and we are Christ's, and Christ is GOD'S. The abstract of the fourth SECTION. ALthough that many hindrances be In earthly riches, honours, pleasures; We In their good use without abuses may Them notwithstanding, cheerfully enjoy. 'Tis not their use, but only their abuses That hinder us in goodness, their good uses May further us in all good happy ways, And be occasions, to direct our joys To God himself, to heaven, from whence they spring And so whilst we are sweetly solacing Ourselves in thoughts of God, of Heaven, we may In some degree, pleasures of heaven, enjoy. 'Tis true indeed that moderate abstinence So as the same be with convenience Disburthens, Our gross minds and makes them lightfull, Perspicuous, free, most quick, and very sprightful, Apt to receive all heavenly inspirations And to retain divine illuminations. But too much abstinence, beyond due measure And overnice restraint of lawful pleasure Doth much perplex the mind, and so annoys The same in all good Actions, heavenly joys. And herein order, time, occasion, is, To be observed lest, we do amiss. But usually, a temperate customs best And such as use the same are surely blessed, No men do live more free, and healthfully More joyful, cheerful, and more happily More apt in mind, to all good actions, than He that is usually a temperate man: In such a man all earthly pleasures may Best serve to excite good actions, heavenly joy. Such men indeed are worthy of most praise Who can their minds to such a temper raise To know and see the highest sweetest joy The World affords, and yet without annoy To live therein, and as a Master use The same (in all respects without abuse) As if he used it not, Even how and when He will himself enjoying now and then Its choicest pleasures, when he please again Contemning them, even with a great disdain For's own advantage, when his soul aspires To Heaven, comparing them with such desires He then contemplates, surely such a man Who thin doth use all earthly joys, and can, Be good, as Lot in Sodom, or as Christ, Be temperate, even at the Sinners Feast, And surely such heroic noble hearts As can be good amongst a shower of darts, As also such as not withstanding Quires Of Siren's tempting unto ill desires Can yet be chaste, and temperate, shall be Rewarded greatly, for such victory In Heaven with inestimable treasures With Crowns of glory, with eternal pleasures, Most certainly indeed, thrice blessed then Are such great mighty, rich and noble men, Who notwithstanding many strong temptation. Alluring and enchanting provocations. Can yet (contemning evils) mount the Skies To heaven through all these charming difficulty. O how such men, in heaven eternally Shall sweetly triumph for such victory. It is an error to maintain, and say Religion doth deject us, truly nay. Religion sure doth comfort, quicken, cheer, It doth encourage, elevate up rear. Mourning dejected Spirits very high, Even to a kingdom far above the sky, To Heaven itself, and sweetly doth possess Them, with true peace, true joy, true happiness, It also makes earth's happiness fare sweeter So as we may enjoy the same, much better: For when such raised heavenly joys we find, We may enjoy the earth, with heavenly mind. So having sought God's Kingdom, now we may The Pleasures of the earth freely enjoy. In such sort, as we may esteem them even, Little additions to our hope of Heaven. Since we are Christ's, and Ghrist is Gods, we may The sweetest joys, on earth, in Heaven enjoy. The eighth Section. We may enjoy earthly happiness with a heavenly mind, insomuch as by the good use and enjoyance thereof, we may learn and enjoy in some measure, the felicities of heaven, on earth. I Have in the former Sections, insisted somewhat largely upon the free and cheerful enjoyance of earthly happiness in their good use, answering the objections to the contrary, The rather, because certainly, If men were well persuaded of this truth, That external happiness is not contrary, but rather in the good use thereof, may be a furtherance, both to internal and eternal happiness, 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 stoical, severity of many 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 verve and Religion, thinking the same too severe, Monkish and solitary. Whereas indeed the ways of religion and virtue, are most lovely, pleasant, and beneficial, Her ways are ways of Pleasantness, and her paths are peace, Proverb. 3.17. The same is sufficient to guerdon the followers thereof, 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 pleasantness and delights of earthly pleasures, felicities, and recreations, and making these also serve to increase heavenly joys and consolations. And when our minds are raised to the knowledge of heavenly pleasures, we may then also enjoy the felicities of the earth, with a heavenly mind. Let us therefore endeavour by and through these lower delights and happinesses of the earth, These little glimmering rays, proceeding from that Sun of Glory God himself, to espy some light of his heavenly Glory and Happiness, and so in some measure to spell, learn, and enjoy the felicities of heaven, on earth. We are not to disdain, to make use of these 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 alured to the acquisition of great and excellent matters, by such toys and trifles as they apprehend so) in respect of our weak 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 Glass) 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 reason's light, through these terrestrial endeavour to learn, espy, and contemplate higher, more excellent, heavenly happiness. Reason is of such force, as that it can pass from things known, to things unknown, It can abstract from, visible things, things invisible, from corporal, incorporal, generals, from particulars: and high, mystical, and heavenly things, from low apparent terrestrial 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 for man, and man for God, and that there is no happiness in the World from which we may not draw some instruction, to know God, ourselves and our duty. If therefore, (first in general) we consider all the Felicities in the World, in their greatest worth, beauty, sweetness and pleasantness, 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 sweetness, If we may enjoy so much pleasure, so much happiness in these little drops & foretastes, how much more may & shall we, in those rivers of pleasures, in that sea of happiness, which is in God in the heavens. Reason also tells 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 God's enemies, There is abundantly more happiness in Heaven, the place of our Eternity, our Kingdom, and possessed only by God himself and his Friends. And besides the instruction which man draweth in general from earthly Felicities, he may, likewise in particulars, even by reason, spy and learn some knowledge of God himself, and his heavenly glory and happiness. As for example, The azured Heaven so richly decked and counterpointed with Stars and rolling Torches, never ceasing over our heads, enjoying the same by contemplation, he mounteth higher, and is carried with admiration, fear, love, and reverence of the Author, and sovereign Lord of all; So that we can, even by our corporal eyes from the Earth, look to the Moon, the Sun, the starry Heaven, and therein sweetly please ourselves in the view and contemplation of their glorious aspect, Their bright, lovely, twinkling, silver, heavenly rays, from thence by the eye of reason, we can see further, to the Crystalline Heaven; yea, to the Imperial above the Spheres, and there contemplate fare more excellent glory, delights, and happiness. So as even by reason, in, and through these earthly Felicities our dim eyes (as through spectacles) may espy some light of God himself, and of his infinite beauty, pleasantness, sweetness, and excellency. But if we add the eye of Faith also to our Reason, we may view farther and see more plainly. This Author of all happiness God himself, and his Celestial glory. And taste of the ocean of his infinite sweetness 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 happiness, We often find in the sacred Scriptures, that earthly comparisons are used to express heavenly excellencies to our apprehension, So as by the Riches, Honour, Kingdoms, Crowns, Glory, Delights, and Pleasures of the Earth, we may look infinitely higher, by the light of Reason and of Faith, and thereby contemplate those infinitely more excellent, Treasures, Crowns, Kingdoms, Glory and Delights of Heaven. Faith goes before time, and makes things future, present, in such sort as thereby we may, even in this life in some degree possess the happiness of Heaven, in so much as by faithful and heavenly contemplation, we may even set our souls in Heaven beforehand, tasting already of future happiness, entertaining ourselves, 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 therefore often in contemplation, by the light of Reason and of Faith (which are the best Optics) view and contemplate those glorious Crowns, Treasures, Delights & Felicities, which we expect hereafter to possess in the Heavens, and as in a mirror behold his glory, who is the fountain & Perfection of all pleasure & happiness. It is the poor, despised, and miserable man's, only hope and joy on earth, To be rich, honourable, and happy in Heaven. The rich, honorarable, and prosperous man also, with reason imagines, That if Terrestrial Prosperity afford him some Felicities and Pleasures, He shall be much more happy, when he shall possess those eternal Riches, Honours and Pleasures of Heaven. Let our souls then often soar aloft upon the wings of Reason and of Faith, unto the Empyrean Heaven, where our desires shall be accomplished with all manner of Felicities; Would we have Thrones? This Imperial Heaven shall be our Footstool, Would we have Crowns? 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 ourselves from the covetous, ambitious, intemperate, and vicious desire of these earthly Felicities, and with a Pitch full of desire, and love, elevate our Thoughts to those most glorious, Riches, Kingdoms, and Pleasures of Heaven. The riches of the World, so much as we do possess, In the good use thereof let us still enjoy freely, and cheerfully, only let us convert our covetous, base, sordid, and vicious desire thereof, To the love, desire, and enjoyance of a contented mind, and of the riches of divine grace, Those eternal Treasures of Heaven; yea even to possess God himself, In such desires let us greatly rejoice. So also Honour, and good repute, may we still enjoy, And instead of that ravenous, and unsatiable thirst, of airy and vain honour, composed of Pride, Vainglory, Hypocrisy, and sundry vices, Let every one of us aspire (by the assistance of the Divine Power) to be Lord of himself, The World's Master, To triumph over all infernal Powers, To be a Son of God, an heir to the Kingdom of Heaven. And in such desires and aspirations, Let us take marvellous joy and Pleasure. All lawful and good pleasures also in such good use, let us freely enjoy, only let us convert our vain, vicious, unlawful intemperate desire thereof, To desire and wish for, those most sweet pleasures, which proceed from a happy tranquillity of the soul and joy in God, and to taste in some measure before hand of that divine Manna, that celestial Nectar, those fountains of Pleasures which we hope and expect to enjoy with God himself for ever in the Heavens. Let us then freely and cheerfully, walk into this terrestrial 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 thereof, 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 charm our ears, through the sweet harmony of their warbling, when these please our ears, then may we think of the sweet Music, of Saints and Angels which shall ravish our spirits. And the Fountains, though insensible, yet strive with the sweet murmurs of their pretty purl, 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 Terrestrial Palace, the Spring, the Summer, and Autumn, are incessantly busied in producing our happiness, for a season, but let us think in the Celestial Paradise, an Eternity shall accomplish us with more felicity than we can imagine. Here we see the Sun, Moon, Stars, The Skies, Fire, Torches, Pearls, Gold, and diverse other glorious sights and beauties, Let us then think of that Glory, of which if we could (with Saint Peter) espy but one ray, we should like him be so dazzled at the glittering thereof, as we should for ever desire to dwell there, and to build Tabernacles. When we see and taste of sweet and pleasant Cates, Banqueting, Festival and dainty meats, of all sorts, of sparkling and delicious wines, and other pleasing liquors, Let us then think of that Celestial Manna, the food of Heaven, of that divine Nectar, the sweetness of eternal joy and happiness, That everlasting Lovefeast, to which the Angels shall invite us, and where we shall enjoy infinite pleasures and happiness for ever. This divine Manna, this heavenly Nectar, if we could but taste thereof, but truly think thereof indeed, it were sufficient to charm our spirits, and sweetly to bring them into a most pleasing ecstasy. In so much, that in such heavenly thoughts and contemplations, we may already in some measure feast on the joys of Eternity, taste of the delights of Heaven, on Earth. And so I might instance, in a thousand other occasional Meditations. Thus if we can use these Terrestrial happinesses, well we may freely and cheerfully enjoy the same, Even with a divine, a heavenly mind, and they may further us in the attainment, and also enjoyment of heavenly delights and happiness. And when we have made such a good use of them, as Children do of their A, B, C, and Battledore, or of toys and trifles, such as they apprehend, By these Learning and coming to the knowledge of fare more excellent matters, and afterwards seeing themselves beyond, and above them, do even contemn 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 eternal and heavenly Excellencies, endeavour to be above and even to contemn 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, we still esteem them well accordingly; still use them for our own advantage, And so in all respects, to increase our joy and happiness, still endeavouring by these (as by Letters) to read and learn further into those infinitely more excellent, treasures, Glory, and delights of Heaven. And certain it is; that those souls which are raised to a supernatural 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, cheerful, joyful, and heavenly mind, 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 happiness, 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 Career of this life, from one Heaven to another, from this Terrestrial, to the Celestial Paradise. The abstract of the eighth SECTION: SEe then, Religious lovely pleasantness, It crowns us every way with happiness. It adds unto earth's joys and recreations, And makes these add to heavenly consolations. And when such heavenly joys, in us we find We may enjoy the Earth with heavenly mind. When we in earthly blessings take delight We may look higher, thence direct our sight Above the Spheres, to God himself, to Heaven From whence these come, and there contemplate even The eternal glory which we shall possess, Even God himself, and heavenly happiness. For by the eye of reason our dim sight, May through these earthly pleasures spy some light Of heavenly joys, and so may be excited To taste thereof, To which we are invited O taste and see how good the Lord is, saith King David, Then, by Re●son, and by Faith Let us look up to Heaven; If we consider The sweetest Pleasures, of the World together, Reason will tell us, If in creatures be Such excellency, much more may we see, Taste and enjoy, In the Creator's worth. From whence, as little drops, these do spring forth If in these drops, some pleasures we do take How more shall we, in that mighty Lake That Sea of sweetness, which we shall possess In God himself, and heavenly happiness. If on the Earth, so many Pleasures be, Which is the place of our mortality, Much more delights in Heaven shall we see Which is the place of our Eternity. When we the azured Heaven, richly decked With glorious rolling Torches, whose aspect Doth often mount our minds in Contemplation, Up to their Author, and with Admiration With reverence, with fear, with joy, and love, To think of him their Lord, who dwells above All these, we then, with reason must confess He is all wisdom, power and happiness. We can with our Corporeal, look even Unto the Spheres, viewing those lights of heaven, The Sun, the Moon, and twinkling stars, so bright, Whose lovely, glorious, silver, heavenly light Gives pleasing delectation; from thence higher Our sprightly souls, by reason's light aspire To the Imperial Heaven, where we may Contemplate marvelous glory, heavenly joy. So as through earthly pleasures, our dull sight May (as through Spectacles) by reason's light Look up to Heaven, to God himself and spy Some glimpses of his glorious Majesty And so may taste already, in some measure The Ocean of his sweet and heavenly pleasure. But if we add faiths light, to reason's eye We then may far more plainly, clearly, spy The glory of God; his bright celestial treasures And taste the sweetness of his heavenly pleasures. Faith's, of such power, such force, as that it can Make future things, seem present to a man It prevents time, so as thereby we may Pleasures of Heaven, in some degree enjoy Beforehand, setting our blessed souls in Heaven In faithful contemplations, therein, even Ourselves with God, and Angels entertaining And in such glorius heavenly thoughts, remaining Most sweetly pleased and joyful. Thus we may On earth, a heavenly Paradise enjoy. Let's often then by faith, and reasons light: From earth unto the Heaven's direct or sight And there contemplate on those glorious treasure Crowns, Kingdoms, sweetest & eternal pleasures Which we expect hereafter to possess In God himself, in heavenly happiness. It is the poor, despised, miserable Man's only hope to be rich, honourable And happy in the Heavens. The mighty man, The rich, and prosperous with reason can Also imagine, If he do possess In earth's prosperity, some happiness He shall be much more happy in those treasures Those heavenly riches, honour, glory, pleasures. Let then our souls be mounting up aloft Upon the wings of faith and reason, oft. To God, to the Imperial Heaven, where We shall be filled with sweetest pleasures; There Would we have Crowns? Immortal Glory shall Environ us, If Thrones? The Imperial Heaven, shall be our footstool, if treasures? Eternal riches are with God; If pleasures? Rivers of pleasures, various, infinite store There are at his right hand for evermore. Let us then with a pitch full of desire Of love and joy lift up our thoughts, aspire To those inestimable glorious treasures, Those heavenly Thrones, Crowns, Kingdoms, R●ches, Pleasures Let us convert all our vain, vicious Earthly desires, to the ambitious. Yea covetous, and intemperate desire (Even to extremes when thus we do aspire) Of heavenly things, herein let us possess Our souls, even with immoderate happiness. Freely then, let us trace this Paradise The World's vast Palace, let us with our eyes, Our ears, and all our senses, (since we may) The pleasures thereof, cheerfully, enjoy. Even the meanest pleasures, were (we see) Created for this purpose, and may be Of excellent use, as chirping notes of Birds (Who sing to please our ears) the same affords Us pretty delectation; when they sing Who can but please to hear their warbling. When these sweet birds, do please our ears then may We sweetly contemplate, and think what joy We shall possess, when full of sweet desires We shall hear Angels sing in heavenly Quires. Who with the Music of their harmony Shall charm our souls, into an ecstasy. The fountains also, though insensible Do strive as fare, as they can possible With their sweet purling murmurs to delight us, So let these pretty pleasures, then invite us, To think of heavenly fountains, of that River Which with extreme delights, shall fill us ever. On earth time, doth produce, joy, for a season In Heaven, eternity, joy, past our reason, Let transitory joy, then puts in mind Of heavenly joys, whereof no end we find. On Earth we see many and glorious lights, Sun, Moon, Stars, Fire, Cold, other pleasing sights And shining Beauties, Let us then I pray Think of that glory, which if but one ray We could espy, the glittering thereof would So dazzle our weak eyes, as that we should For ever (like Saint Peter) wish to be And dwell where we this glorious sight may see. When we do taste sweet liquors, rich and neat, Wine of all sorts, and curious dainty meat: Let these sweet pleasures, oftentimes excites us (To which the Angels also do invite us) To think and taste of that Celestial Feast Which shall for ever make us, truly blessed,) ●hat feast of love and pleasures, where we may Infinite sweetness, evermore enjoy. This heavenly Manna, this celestial food, This divine Nectar, is so sweet, so good That if but truly taste thereof, we could (But truly think thereof indeed) we should Be sweetly charmed into a Rhapsody Of heavenly pleasures, such an ecstasy As that we should taste of, in some degree Before hand, Pleasures of Eternity. So if we thus can use terrestrial joy; Looking thereby to God, to Heaven, we may Enjoy the same with happy, heavenly mind, And thereby also, heavenly joy may find. So that on earth, already we may even In some degree, enjoy delights of Heaven And when this life's career, shall have an end. From heaven, on earth, to heaven, in heaven ascend A Paradise of pleasures, so we may Both here on earth, and in the heavens enjoy. FINIS.