Of happiness wherein it is fully and particularly manifested that the great happiness of this life consisteth in the fear of God and keeping his commandments in opposition to the pleasures of sin or the pretended conveniency of disobdience / by Richard Stafford.

CHAP. I.

Of Happiness in General.

HAppiness is the desire and aim of all Men, and as the se∣veral good things are to be had by labour and right means, so this being the comprehension of the whole, is to be attained likewise. There is no accomplishing of worldly projects and designs, without succession of time and endeavour; things being as••it were hidden, that they may be sought; afar off, so they must go who will have them; and commonly future to exercise our diligence and expectation. Let the same be done immediately toward the great and principal end, as to the lesser and subordinate, and none shall labour in vain; but the like care and constancy as is used in ordinary matters; then any person may be assured of the chiefest good. All other things are coveted after in order to Happiness, though it be under the name of Pleasure and Conveniency; there is an impatient thirst after it from the Beginning; for besides those natural cravings after the necessaries of Life, Meat, D••ink, Raiment; yet this is not all, there must be some delight: There is Play and Divertisment, and then changing that from one kind to ano∣ther, from Childish to the more Manly (though too often mista∣ken) enjoyments. There is an eager inclination after sensual Pleasure, and outward Mirth: As to these the means must be first had; Money or Estate which are to be gotten, and then to reap

the Fruit of his Labours; or who hath them already, he is not to lye or sit still, but must rise and go forth to gather those present and visible good things; still this is but the Happiness of half the Man, the Body only, and yet to be acquired somewhat more requires also a satisfaction. The worst part hath its de∣sires and is not fed with Husks or Pebbles, but things convenient, sufficient here is already found out, both for use and delight.

Now let the nature of the Soul be considered, according to her first excellency and just inclination, as she came out of God's hand, and for what designed▪ whether there be any Objects pro∣per for her, that they may be had also. Take the whole Man in conjunction, his spiritual part (if not ••hoaked and 〈…〉〈…〉led) seeks after Happiness, as the other doth Health, Nourishment and sensible gratification. Whether the Soul is in growth, or puts it self forth according to the capacity and increase of the Organs, shall not be curiously inquired; but it seems to partake of the Im∣perfection, and would come up towards Perfection. It hath an ignorance and blindness, which should be taken away by degrees: A stubbornness and l••st through original corruption, which is to be subdued and regulated: It is certainly capable of bettering and improvement by right means, and so may arrive at Happiness, all one as the Body doth its conveniency. The great Question all along will be, what the right, means are? for we are in a world of in∣termixture where is Right and Wrong, Good and Evil, Truth and Falshood, Apparent and Real; and therefore must narrow∣ly discern the one from the other. A right Knowledge carries through all, and acting according to that Knowledge. There is an established and fixed nature of things pertaining to us Men; the visible we know by sence and experience, the invisible by cer∣tain Reason and the full assurance of Faith. Amongst the various and seemingly perplext, they may be reduced unto two general ways: That of Gods Commandment, according to his prescri∣bed order and use of them, shewed forth in his Word, or in diso∣bedience and transgression: He made them all at first very good, Gen. 1. 31. but evil, corruption, vanity and fal••hood came in; and now hath sent his Word to inform us aright, that we may not be deceived, but so to use as not to abuse them. It is the same to all Mankind, what he saith to that Nation, O Israel thou hast destroyed thy self, but in me is thy help, Hos. 13. 9.

As a way is shewed to the things of the Flesh, so of the Spi∣rit,

for Man is made up of both; he doth already know and la∣bour after what appertains to that, let him do the same to the other: He is to work out his Salvation and Happiness, (which are both the same thing) for God worketh in him to will and to do, who hath given Grace and Power. If thou cryest after Knowledge, and liftest up thy voice for Ʋnderstanding; if thou seekest for her as Silver, and searchest for her as for hidden Treasure: Then shalt thou understand the fear of the Lord, and find the Knowledge of God Pro. 2. 3, 4, 5. Thou shalt learn his Kingdom and Dominion o∣ver us Creatures, and acknowledge as most due our own obedi∣ence and subjection; thou shalt fully apprehend the things per∣taining to it, and what is contrary, or an hindrance. To him that perfectly knoweth what are the right and true means to Happiness, the attainment is easie. To separate the precious from the vile; to lay hold of the real good from meer appearances, to find out something more then this World gives, (for which we are beholden unto Gods Revelation in Scripture) to obtain the sure hope and expectation of good things to come. If a way is pointed out how any one may be happy, if he is endued with Power to go therein, for he may understand, and he may do; I think more cannot be desired, unless he is forced unto it, which none is: But all are prompted with the same inclination as to eat when hungry. Indeed the spiritual part can be longer in suspence without true Happiness, then the Body its Nonrishment; for it is a more excellent and enduring substance, yet it desires that as much as the other being and support.

If thou be wise, thou shalt be wise for thy self; but if thou scornest, thou alone shall bear it, Pro. 9. 12. If thou wouldst learn to refer all things to Gods Glory, and under that to thy own Happiness. Examine every days Actions how they promote this end. What am I the happier for having had or done this? such things pass away and fail, be thou for what endures and grows up. Re∣nounce what is seemingly delectable and fancy, and endeavour after real Goodness and Wisdom. If the true Christian may be manifested to be more happy in his manner of Life, th••n the na∣tural ungodly Man with all his sinful Pleasures and Profits; who is sincere making the Scripture the Rule of his Actions, if he may be found more blessed then outward Professors, or those who keep some of the Commandments of God, and neglect o∣thers under the false pretence of more Happiness and conve∣niency.

If it can be made evident that to have respect unto them all is Peace, how the least Varietation is disquiet and misery, and a greater loss then the supposed benefit; This is directly to oppose the Enemy of Gods Kingdom and Mans Hap∣piness, and to take from him all his Armour wherein he trusts, Luk. 11. 22. for the Bait of every Temptation is Pleasure, Conveniency and Advantage; now Happiness is more then all these, and there succeeds in the room of the other, Truth and real Gain, Peace and future Glory. The World need not be angry, but should rather pray for good Luck in this undertaking, in that it is only pleaded for to which they are strictly required by graci∣ous Promises and severe Threatnings. God is above and grea∣ter then Man, and therefore it is no fault to speak for his Go∣vernment. And there are in our selves earnest Longings after Satisfaction, give it me or else I die, so we are to be acquainted throughly that it is in God only. Amongst all those Divisions and Opinions concerning Happiness (wherein those of Old were so puzled) one is to be fixed upon true and certain; after a diligent search through the whole Creation, and so often returned all is Vanity and Vexation of Spirit, the Conclusion of the whole matter is here to be more particularly surveyed, Fear God and keep his Commandments, for this is the whole Duty of Man, Eccles. 12, 13. His greatest Happiness even in this life doth consist herein. This Proposition by Gods assistance which I do humbly and earnestly implore (O send out thy Light and thy Truth, let them lead me) I shall endeavour to manifest; the general Opinion of mankind is against this, they will own as much with their lips outwardly, but contradict it by their own Acti∣ons: But yet Truth if cleared and brought forth, will prevail with ••nprejudiced, unbyassed mind••. If any are not so, it is through lust, interest or humour, which they think as some helps towards Happiness, and therefore if they should hinder the impartial inquiry after that, it is to be hoped they may be laid aside. The utmost Happiness of this World is to be free from as many Evils as possible, and to enjoy as much good as may be had in this state of Humiliation and Imper∣fection.

God would not have any Man to be perfectly and absolute∣ly Happy as to this prefent time. Himself alone is the Blessed, Mark 4. 61. He is the Fountain of all Happiness, and reserves

for those to be Partakers thereof who shall be found worthy. The design of the following Discourses, is, that we may prepare and make sure of that above all things, and to pass through here with more Comfort and fewer Evils then usually Men do; But sincere, compleat, and uninterrupted Happiness is not to be ex∣pected in this Earth, for it would take off our desire from God and his Kingdom, and also we could not bear it according to the Capacity we are now in. There is to be seen by his wise providential ordering, a Succession and mixture of Good and Evil, sweet and bitter, and we have all things in an imperfect manner. But Man either not knowing or wilful going contra∣ry to this design of Almighty God would fain be truly Happy, and that presently; with which Temptation the Devil prevails over him to revolt from God and break his Commandments, suggesting a full Satisfaction may be had when it is ordained otherwise. As it always proves a mistake, so most commonly the Person not recovering from it when he comes to know as much, it proves destructive and miserable to him. Did he but patiently wait and stand still, he might see the Salvation of God. The Lord doth design the Happiness of his Creatures, and why are they not contented he should go his own way in bringing to pass his gracious Work? At first he made us without our selves, and now he would make us Happy with our selves, if we would not run before, but follow hard after him, Ps. 63. 8. in the way he shews. Would we endure a little Travel before we come to Rest, not mistake in the Place, but hearken unto and obey what our God saith, Arise ye, depart for this is not your Rest, Mic. 2. 20. Leave of that pursuit and fixing on temporal Happiness, and seek for that which is to come. Every thing puts in mind of our im∣perfection which is in order to perfection, so we are to move to∣wards it, but not run out catching after what is not to be had. Our mortality should teach us to breath after immortality, and the natural result is not to rear up a dwelling place as if we were to abide here forever, or to be lifted up with Prosperity as if we should never be moved, but to look out for the eternal Man∣sion, and that Kingdom which cannot be shaken. What ever we meet with is mixt and unsatisfactory, we again desire what is not so, this should put us upon seeking after those pure and satisfying Pleasures above. The things we see, handle and taste are fitted for the Conveniency of our vile and dying Bodies, which they

like well enough; but this prompts to go in the way for them to be made glorious and incorruptible. The Soul finds every thing empty and short, whereupon she pants after a proper fulness, which is only in the Fruition of the Godhead, with whom we would be eternally transported. Here is the mischief and dan∣ger, all outward Pleasures if moderately used are diversions, but if too much, they quite turn aside out of the way. Even the diver∣sions do mightily hinder; so that were the Man contented to go on and use them no more then needs must, he would infallibly arrive at the Blessed end: Pass through this World in a constant smooth Temper: Choosing rather to spend his time in the Peaceable Fruits of Righteousness, then in the Clamorous but troublesome Delights of Sin and Vanity; let his days fly over his Head in doing real Good, then snatching at what the World est••ems good things; continually make Provision against the time to come, and not to lavish away the present in idle unsatisfying Mirth; remember the great and higher ends of Life, then barely to eat and drink well, or taste Pleasure. Not to antedate his Hap∣piness expecting it perfect and enduring, which is to be so here∣after. And finally to spie out and avoid the deceitful appearances of it now, and to do whatever Conscience and Reason dictates is to be done to secure unto himself immortality and Glory. Rest is not to be had in transitory things, not Peace in a troublesome World. Neither can earthly things satisfie Heaven born Souls, He that loveth Silver will not be satisfied with Silver, nor he that loveth abundance with increase, Eccles. 5. 10. And he who loveth Pleasure may be surfeited, but never filled.

Were Men really perswaded, that these things are so, they would be freed from much trouble and disappointment, for they deceive themselves with vain Expectations and tormenting De∣sires. By raising such a conceit of Happiness they pine long for want thereof, and when had are discontented as before. Whilst in pursuit they flatter themselves with abundance of Satisfaction, but after they are obtained with much Labour and Care, they prove to be empty Delusions, and Clouds without water. If we could be made sufficiently sensible of the Vanity of the Creature, and ••hroughly know the nature of things, we should not look for more Contentment then they really yield, nor render our selves miserable by being often deceived. We should set our affections on those things above, if we did verily think nothing would satisfie

them here below. The Lord stretcheth forth the Heavens, and layeth the Foundation of the Earth, and formeth the Spirit of Man within him, Zach. 12. 1. Which is o•• such a refined and immortal Nature, that nothing▪ can content but what is of the same quali∣ty and continuance with it self. Had we brutish Souls, were the whole so as some little inclinations, then indeed we should be so pleased with sensual Delights that it would be good for us to be here. But think upon them even in the jol••ity and vigour of Youth, which is led on for want of full knowledge expecting more still, and if they transport, it is but the Pleasure of a Beast without Reason and Reflection, for that suggests somewhat is wanting still. The Soul (if suffered to have its natural ten∣dency and power) would find out where only it is to be had. But there is a secret unseen Enemy who uses all Arts and Devices to keep off from this. One would admire at his exceeding subtilty in deceiving mankind as he doth in this thing. It is strongly in∣grafted into all minds, that they are not only willing, but do actually endeavour to be as Happy as they can, yet many miss of being so. Even reasonable Creatures, who know and have Power to choose the Good and refuse the Evil, and use so much industry in pursuit thereof, yet are deceived. There are many false Opi∣nion•• concerning Happiness, which are received without full Exa∣mination, when there is but one true. The old Proverb as many men as many minds, is never more verified then on this Object and the means necessary to it. Every single Person doth choose a several path, having Fancies and Thoughts of his own by which he Acts. And though singularity is abhorred in Religion (the only way thereof) yet here 'tis affected by all: Every one would be Happy, but go his own way, which indeed are turnings out of the way, standing still, and going backwards. There are many who with the Reubenites and Gadites take up their Rest on this side Jordan, so they only are to be blamed, if they come not into the pleasant Land. Others adva••ce a little further, but through prejudice or Self-will refuse to know and follow all directions that are necessary, so they err and wander but do not arrive at it. Others will not hear any thing thereof, so they can∣not desire. And thus some being careless and negligent; some partial, blind and stubborn, others ignorant and unbelieving, it comes to pass that the true Road to Happiness hath so few Tra∣vellers. It is most to be admired of those who journey not at

all, when they evidently know how they are in Tents of flesh which cannot po••••ibly continue. Why should it seem strange and incredible that God would raise them up in another place after they are removed hence whereof we are so much told? When he hath already brought us into this World without our Consent, and we heard nothing of it before, or if that was impossible, yet we are assured that Children will be born and of the future Generations, though he makes no such particular discovery to us of that, as of our own future Condition. Besides divine Testi∣mony, the Cloud of Witnesses, there is a desire and firm assu∣ra••ce within, that we shall remain forever; there is an earnest Expectation and Coveting after more then is to be seen or had here, an insatiable thirst after Happiness puts us upon doing those things, which intitle unto and make meet for a blessed Eternity, so strongly hath God fenced up our way to bring us to himself.

All the Sons and Daughters of Men do groan within them∣selves; those many and different Actions of the World are to this end; none grudges any toil or pain for to have it, Who refuses to do any thing to be Happy? Let it be what it will, he seems contented; for this do I Labour and Sweat and run and can ne∣ver do too much but all in vain. Shew us any way and we will follow it. Sayest thou this O Man? Wilt thou stand to thy word, and not go away sorrowful at the saying, when thou art told how thou mayst be Happy? Wilt thou then Iook up unto God? Acquaint thy self with him and be at peace, thereby good shall come unto thee, Job 22. 21. That word imports a full knowledge of him and his ways. Do'st thou think knowledge was given thee in vain? Wilt thou exercise that, and let it go before thy Acti∣ons? Upon assurance thou will diligently use and seek to advance it; then prove all things, hold fast to that which is good, thus doing thou must be Happy. If thou do'st prove all things, thou must prove the things pertaining to Gods Kingdom; and not pass slightly over them as the manner of the World is; who dwell amongst the Pots, run from one Evil to another, from this sinful Pleasure or Profit, to such an Humour, Fancy or vain Opinion, and have not to do with what is Good, Truth and Reason. These finding nothing but Trouble and Discontent, Emptiness and Vanity lie down and sink down under the Wretch∣ed (and as they think remediless) Condition of mankind. Where∣as they walk up and down in the Earth, a place of Misery and

vexation, seek rest and find none; but do not lift up their Heart to God in the Heavens, from whom alone is to be had all true delight and satisfaction. They follow after false disquieting things, not minding the true Peace provided for the Soul. One would think those mistakes and deceits every where, should drive them sooner to this sure Refuge, yet alass! such strangers are we naturally to God, that we are apt to seek help of every thing before of him; and if after all nothing is to be had, then we flie unto him as a reserve and last resort; hereby inti∣mating, if we could be assisted any other way, we had never came unto him. What base unworthiness is in our nature? that should deal so with our Maker, who is the Author of all things, even of those we seek for succour. God knows our ignorance, delighteth in Mercy, & is pleased to admit thereof. But here is the failure again, that some do not turn to the Lord their God, nor are obedient to his voice. They take Religion just for a present ease, which if it doth not give forthwith, they become impa∣tient, rashly and falsly concluding there is no good to be found in it; Every thing before they tryed to the utmost, but of this they do not make a full experiment. They would be contented in reference to other matters to part with any thing, or to wait any time so they may find good; but will not turn from every evil way, nor tarry the Lords leisure, and so they go away without benefit.

Could we be assured the things of God are for our Happiness, we would be for them, which they are, or nothing in the World is. And it may appear they are equally for the good of the in∣ward Man, as other things to the outward. All besides may be disproved and found insufficient to quiet our restless and craving part. The wise Gentiles did come so far as to constitute the chiefest good in the practice of moral vertue, then which nothing did conduce more to the Peace and Tranquility of the mind. They did grope by the Wall-side of true Religion, but were not within; They did give attestation to the excellency of God's Ways, though they did not know him; all one as a reflex beam of light may through a crevis pass into a low Dungeon without ever seeing the Sun. By how much the nearer the approach is to the right end, there is somewhat mo••e rest, then what was wholly besides. A full draught of water doth quench the thirst, when dipping the finger therein, will only cool the Tongue;

however, that is better then to thrust earth, or what is of a contra∣ry nature into the Mouth. The discerning Heathens could know that outward sensible things did not make up the greatest Hap∣piness of this Life. That is situate within a Mans breast, and the rational part cannot subsist with meer conceits, but requires something proportionable to her nature.

It concerns every one what thoughts he hath within himself, and if he would act sincerely for his own good, he should first strictly debate whether they be true or false; for if they should prove wrong, he loses all his foregoing labour, which might have been spent in obtaining a real good; and on the contrary becomes miserable by a disappointment. The general course of Mens doings, do turn upon one principal point; there being but one time of tryal, one main good or evil set before them, to which all the lesser and single acts do relate. There is one God over all, one rule of action in his Word, one end of everlasting Happiness or Misery. And the several deeds done in the Body, are as so many steps to one or the other. The Law and the Testimony, and the Light in them, discovers the nature of all how many soever they be, and to what they lead. So again, when one is in any misery or trouble he should take heed how he seeks for ease and recovery, for otherwise the last error may be worse then the first, and he may become more miserable by what he thought would be a cure and remedy. Let him look and find out the cause. Have recourse unto the lively Oracles, when he is in sorrow and discomposure of mind. Whether himself be not of the number of those who are Like the troubled Sea when it cannot rest, whose Waters cast up mire and dirt, Isa. 57. 20. And there his melancholy (as they call it) is the necessary effect of Sin and Guilt. Their Consciences being wounded, they run up and down seeking a little Comfort, when they carry still that along with them; they go from one place to another, here and there, and yet are not satisfied. By this means the deadly thing is not taken away, but sticks still fast till it rankles and becomes insensate, so more dangerous. Some being hardened through the deceitfulness of Sin are not sensi∣ble; how this occasions present dulness or disquiet, but impute it to natural disposition, and fasly imagine to have a cure by what was the original cause thereof: These acting contrary to Reason, meet with the usual event of Folly. The pleasures of

Sin are but for a season, and after the several times are over; the melancholick fit returns as bad, rather worse then ever. If they would suffer themselves to be admonished, how they nei∣ther make use of the right remedy, nor apply it to the distem∣pered part; for instead of taking away they feed the Disease, and use stupifying Medicines, which only take away the sence but not prevent Death. The Sinner that labours under remorse, will drink heartily, for sorrow is dry, so endeavouring to drown the spirit within him, which though it sink at night, will rise again in the morning, and because it tells him the truth, it is thought his Enemy for disturbing him; And therefore he will try again to drive that unwelcome Guest out of his house, which cannot be done. Then continual Business, Recreation or Com∣pany shall divert its whispers: Otherwise by gross Ignorance or stupid inconsideration he willingly becomes as bruit Beasts, whom he observes to be disturbed from nothing within. Thus he dreams of relief, as if he should not die, and puts of what would do no other harm then lead him to Repentance, till it is hid from his Eyes.

It is truly said of the Wisdom that is from above, Her wayes are ways of pleasantness, and all her pathes are Peace, Pro. 3. 17. Under that Word is comprized all Happiness, and this throughout the whole Scripture is promised to keeping of the Commandments of God. O that thou had hearkened to my Com∣mandment, then had thy Peace been as a River, and thy Righteousness as the Waves of the Sea, Isa. 48. 18. There is a constant sereni∣ty and calmness of mind. The sincere Penitent when he is ha∣bituated to the way of Godliness, finds more Pleasure then ever he did in the course of Sin. He i•• more comforted in singing Praises, and making spiritual melody in his H••art, then here∣tofore in drunken Songs, or lacivious tunes. More satisfaction arises to him in meditating on God's Law, then who devise mischief, or let their thoughts run after all manner of filthiness. This is the constant felicity of God's chosen, but they have greater things then these; the antepasts of Heaven, the earnest and first fruits of the Spirit, that joy of the inward Man which far exceeds the most exquisite delights of Sence. All these are without allay or mixture, there is no Condemnation or Fear, no Repentance or Vexation among them. It is a true and sensi∣ble satisfaction, though it may seem mystery and foolishness to

carnal Men. Any one may have it upon the terms of the Gos∣pel, who observes all things whatsoever the Author thereof hath commanded, for want of which so many miss of it. The Covetous doth avoid Gluttony, Drunkenness or such chargea∣ble Sins, and will be apt to cry out with the Pharisee, God be thank∣ed I am none of these; But he doth not take heed and beware of Cove∣tousness, Luke 12 15. so he is not happy here, For through the love of Money he pierceth himself through with many Sorrows, nor will be hereafter, for such shall not inherit the Kingdom of God, 1. Cor. 6. 10. He whose God is his Belly, is perhaps no Mans enemy but his own, and therefore may expect the peaceable fruits of Righte∣ousness, but in vain, for he hath not here any lasting joy; it a∣rises only from the Meat and Drink that perisheth; neither will he attain to the fulness thereof, His end being Destruction from the presence of God, Phil. 3. 18. They do somewhat towards obtain∣ing Happiness, but the other evil deprives thereof. One ac∣cursed thing troubles Israel here below, and shall never ap∣proach so near as to disturb the rest of the People of God. How∣ever the enemies to their own good would have it, yet it is necessary to that of the present time to avoid every evil way, for otherwise there can be no true Peace of mind, no freedom from fear and regret.

In the day of Prosperity be joyful, but in the time of Adversity consider: God also hath set the one over against the other, to the end that Man should find nothing after him, Eecles. 7. 14. Look into them both throughly, and they are little, each passeth away, and it is the same thing afterwards. So they are not to be ad∣mired or feared, but the one cautiously used, and the other sub∣mitted unto, that they may help forward to eternal Happiness; for that is happiness indeed, and the principal concern; when all temporal things slip away like a Dream, which affects a lit∣tle for the instant, but afterwards is not minded. But good Men can better bear Affliction then others, having joy and glad∣ness within, when the Body is weak and languishing. They have quietness and assurance of mind, when the Flesh is wasted with pain or sickness. This is so manifest, that even the Wicked (if they have courage to stand by and observe) will secretly ejaculate, Let me die such a Death, and let my latter end be like his; Mark the Perfect Man, and behold the Ʋpright, for the end of that Man is Peace, Psal. 37. 37. when others are atten∣ded

with Horror, Amazement, or Stupidity and Inconsidera∣tion.

All acknowledge those more happy in their Sickness and Death; but the great doubt and inquiry will be, whether they are so in their Life; for if that can be brought forth and made to appear in the Light of the living, it would be no small argu∣ment for the Conversion of Sinners from the error of their way. The reason why the•• follow after the Lusts of the flesh and com∣mit sins most in Fashion, is because they think it is for their pre∣sent Happiness, their Honour and Reputation which is one part thereof. Now were they fully convinced, that could equally, yea more be had in obedience to Gods Commandment, these would live according to that, unless they are the greatest Fools that can be imagined, considering the disproportion of the re∣wards of the one, and sad Punishments that are to the other way. If the God of this World hath not blinded their eyes, and they are not altogether become Carnal who cannot discover any thing within, they may consider the great difference of things set before us, Life and Good, Death and Evil, that they may choose the better and avoid the worse. Evil hath a thin appearance of Good, and therefore is catched at and embraced; so Good hath an outward shew of Evil, and is abhorred and despised. At first sight sin and iniquity seem to further the Happiness of mankind, but in truth is the Cause of Misery; so righteousness and obedience looked slightly on, appear to bring in convenience and disturbance. Sin hath a shew of Wisdom and Briskness, when in the Act it is folly, afterwards Tribulation and Anguish of Soul; the other at a transitory glance is foolish and dull, but upon full Tryal is the greatest Prudence, perfect Peace and Sa∣tisfaction to the mind of Man. The delusion and mistake is, Men do not see throughly into things, nor look beyond the present unto the end, and consequent of them; for if they did this, they would not be deceived in that greatest Concern (for every Soul would have the one and escape the other) of Happiness or Misery. Judge not according to appearance but righteous judgment. That excessive Laughter and outward Noise (which sometimes accompany the Pleasures of sin) make ignorant undiscerning Persons stand in Admiration of it. But is it not all like crackling of Thorns under a Pot, which gives a blaze, but no solid heat, and is suddenly extinct? Ye which rejoyce in a thing of nought,

Amos 6. 13. Is not your heart even in the midst thereof sorrowful? How many Damps and u••heard Sighs are perceived from with∣in by your selves amongst merry Company? Are you not more pensive afterwards? When you are alone (if you can endure that) and reflect the next morning; are they not all vanished away as last nights Dream? What odds between that and yesterdays Enjoyments? Is this your utmost Happiness that is mixt, broken of, and interrupted? Which day by day grows more tiresome, and ceases to delight. A whole Life so spent, as between the last rising of the Sun and setting thereof, doth not satifie at the instant, utterly perishes, and seems as if it had never been; those Delights are not greatest which make most noise, but rather shallow and hastily run away, when true Sa∣tisfaction like deep Water is silent and full.

We may indeed shew forth outward Signs of Rejoycing, for wherefore hath God given us Powers so to do, if we might not Laugh? He that doth not afflict willingly nor grieve the Children of Men, (I am perswaded) doth not delight to see a sad Counte∣nance, disfigured Faces, or a Head hanging down▪ like▪ a Bulrush, but Loves a cheerful Aspect as well as a Giver. We may be Christians and Men still. Both merry and facetious as far as consistent with the perfect Law of Liberty. We may use the Creatures and Recreations in a moderate way, and so they rellish more then running to the full Excess of Riot. In the mean while we do not place our happiness in them. We esteem them as Blessings, and are thankful, but do not rest contented being de∣signed for greater things, we do not use them as the chiefest Good, nor consume most of our time and care in them, as the manner of some is: Who therefore term us Melancholly and stupid, but themselves are more properly brutish. Why should they accuse any one for not being exceeding Cheerful in those things which cannot make the Owners so? That Aspersion is generally cast upon all Gods Servants, as if his ways were no∣thing but Sowreness and Misery, and so discourage others. It is unworthy to bring an evil Report of the Land they never sear∣ched, their words are not much minded who speak evil of the things they know not. But it is much worse in the Spies, who say they have knowledge and experience, if they do lessen it in a whispering and indirect manner; it is because themselves did flightly view, and so away; they had a secret Prejudice before,

and came in as it were by force, and for their own safety. But had they went through, and into the midst of it, diligently ob∣served all things, dwelt there for some time, the longer the better, they will perceive the Goodness thereof. By that time they have continued as long there as in the wilderness of sin, they will like it much more; somewhat is to be allowed to a state of Tryal, consequently Temptations; an imperfect know∣ledge, those remainders of Original corruption, which are so many weights that we must carry along in the Christian race, but still by Gods aid we can go through here with more Content∣ment then others in their ways. But seek ye first the Kingdom of God and his righ••eousness, and all these things shall be added unto you, Mat. 6. 33. Such Provisions and Accomodations as are necessary for your Journey; if you have them not in so great abundance, yet you shall in a more excellent way; your Life is more sweet and comfortable, then those who have Riches or Estate. The Apostle ranks those among the enemies of the Cross of Christ who mind Earthly things, Phil. 3. 18, 19. and therefore 'tis improper to insist upon Considerations drawn from them, unless they lead up towards the Heavenly.

The knowledge of God and Eternity make all things besides seem little and momentary, for the greater will obscure the less, as the Sun doth the Light of Moon and Stars. Now because most say with their mouths God is their chiefest good, Heaven their end, when their Heart runs after temporal things; unless his Word did discover it in plain and true Sayings, we should be at a loss how to find out their Hypocrisie▪ or put a difference between making them the principal or subordinate end. Where is such a cumbring about many things, and so little or lazy re∣gard to the one thing needful; That earnest care and greater degree of affection after one then the other, will manifest their Pretences to be lying and vain; for it is a certain Rule, Where is Faith and Love of God, that Man will not commit sin, or leave Duty undone, to accomplish present things. And if he did sin∣cerely intend for Heaven, he would not do those things which lead contrary, as that Word (which makes known the place and way) doth expresly declare. Men would not be so mightily con∣cerned for a moment (no more then they are for one Nights Lodging upon a journey) if they had a real Sense of Eternity. If it was not for this great end, all Mens doings are vain; their

Divertisements would be as the flyings of a Swallow, during its appointed time; their heaviness and misery as the Mournings of a Dove, which would be ended. Whatever delights or afflicts, soon passeth away, and we are gone. To talk of their Good and Evil would be as impertinent, as now it is to lay down Rules for having the tickling of a Feather, or prevent the scratchings of a Pin. Their goings up and down would be as the moving of a shadow which is lost in darkness. The deep thoughts of Heart dreams followed with a dead and eternal Sleep: Great swelling words like a voice crying in the wilderness instantly perish, and signifie nothing. Those fancied worthy and great Actions just carry on that small Variety which is in the course of the World, but little more then what Beasts do in their several kinds, all things would be small and inconsiderable in this Life of Va∣nity, barely appear and be forgotten. If there was an utter end and no more, it would be an idle (as it is now unaccepta∣ble) Office to use any words about them.

But seeing the Case is otherwise, there is a God that judgeth in the Earth, Psal. 58. 11. He hath given a Law to those several Generations that pass through here to govern them by. All those things which seem to be vanished and gone by, will rise up again, for we must all appear before the Judgment Seat of Christ, that every one may receive the thing done in his Body, according to what he hath done whether it be good or bad, 2 Cor. 5. 10. We are only proved here how we will behave our selves towards God. It is worth while to look further, to consider Man in his several Circumstances, State and Condition in this World, with some general Heads of Good and Evil that are set before him, if he may be stirred up or put in mind of some things for his own Happiness and Safety.

Notes

• Ps. 119. 6.
• Ps. 43. 3.
• Dut. 4. 29, 30, 31.
• Luke 12. 17, 19.
• Mat. 28. 20.