THE
Terrestriall
PARADISE
OR
Happines
on
Earth
.
BY
R
Crofts
.
London
.
Printed
by
T.
Harper
.
for
William
Adderton
.
1639
THE
TERRESTRIALL
PARADISE
,
OR
,
Happinesse
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
happines
All
their
plots
,
purposes
,
and
endevours
aime
at
this
end
only
.
Wherefore
it
is
and
alwayes
hath
been
free
and
very
commendable
,
for
all
men
to
learne
and
seek
happines
in
all
good
ways
To
tell
what
they
have
learn'd
and
to
doe
good
to
themselves
and
others
,
according
to
their
genius
abilities
,
opportunities
,
and
occasions
.
Having
therefore
had
more
leisure
then
sometimes
I
wisht
to
have
,
and
therin
also
the
opportunity
to
peruse
many
good
Authors
,
I
thought
not
amisse
(
to
avoid
idlenesse
and
Melancholy
,
and
to
recreate
and
please
my selfe
)
to
search
and
study
for
true
joy
and
happinesse
.
And
having
collected
many
notes
concerning
Terrestriall
,
Morall
,
and
divine
happinesse
on
earth
,
I
have
since
written
the
same
together
in
a
Booke
and
as
well
as
my
weaknesse
could
,
digest
the
same
into
such
a
manner
,
method
and
stile
,
as
I
thought
best
,
with
such
alterations
,
additions
,
intermixtions
,
and
inventions
,
as
met
with
my
Meditations
;
intending
the
same
at
first
onely
for
private
use
.
I
had
thought
to
have
written
in
this
Epistle
divers
reasons
moving
mee
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
Booke
:
Nor
is
it
expedient
to
particularize
,
and
tell
you
private
reasons
in
print
,
I
shall
now
therfore
concerning
this
matter
onely
tell
you
,
that
having
lately
publisht
a
little
Booke
being
one
particular
part
of
Terrestriall
Happinesse
(
as
this
is
a
generall
part
therof
.
)
The
Epistle
therein
,
to
the
Reader
,
may
with
very
little
alteration
serve
to
this
Book
also
,
to
which
(
if
you
be
not
satisfied
,
)
I
referre
you
.
And
since
I
have
made
use
of
many
good
Authors
;
And
found
much
happinesse
in
the
inquisition
and
study
therof
,
I
cannot
but
hope
there
are
some
things
herein
worthy
your
perusing
.
Nor
is
it
a
crime
,
as
some
would
seeme
to
mayntaine
,
to
make
use
of
Authours
;
It
rather
argues
conceitednesse
,
vain-glory
,
and
folly
in
such
men
,
who
think
it
Pedanticall
and
weaknesse
;
to
stoop
to
and
acknowledge
other
mens
authority
and
opinions
as
being
opposite
to
their
affected
humours
and
stile
,
when
as
themselves
indeed
gaine
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
stile
,
by
altering
,
adding
to
,
abridging
,
and
somtimes
converting
to
other
purposes
,
the
same
may
seem
to
be
(
and
be
as
usefull
)
as
if
it
were
all
new
,
and
which
to
doe
is
often
as
difficult
,
and
requires
wel-nigh
as
much
art
,
as
wholly
the
invention
of
new
matters
:
and
is
better
to
be
esteemed
because
more
authenticall
.
I
should
have
done
well
indeed
,
to
have
cited
Authours
,
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
stile
intermixions
,
abstractions
,
additions
,
and
alterations
in
divers
places
would
not
well
admit
therof
.
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
generall
(
aswell
of
the
composition
thereof
)
that
the
same
is
new
,
in
as
much
as
never
any
man
(
that
I
can
reade
of
)
hath
written
any
Book
of
this
subject
,
Namely
,
the
enjoying
of
earthly
happinesse
freely
and
cheerfully
(
though
in
the
good
use
therof
)
and
with
a
heavenly
minde
:
But
of
●e
contempt
thereof
many
Bookes
●ave
been
written
,
and
yet
the
grea●est
contemners
of
earthly
felicities
,
〈◊〉
their
Bookes
will
sometimes
con●esse
this
truth
,
That
in
the
good
use
●hereof
the
same
may
be
enjoyed
●reely
and
cheerfully
.
And
that
such
●ree
enjoying
,
and
the
contemplati●ns
thereof
may
excite
us
to
Pietie
,
to
●eavenly
joy
and
happinesse
.
Concerning
the
stile
and
method
,
〈◊〉
affect
not
too
much
nicenesse
and
●uriosity
.
Nor
on
the
otherside
,
too
●uch
loosenesse
and
indigestion
.
My
●ndevours
have
been
to
compose
the
●ame
in
a
serious
,
yet
free
and
plea●ng
way
.
But
,
I
confesse
,
my
endevours
are
very
weak
and
worthlesse
,
whch
I
tell
you
;
and
truly
te●
you
,
because
I
had
much
rather
yo●
should
be
possest
with
a
prejudicat●
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
weaknes
,
and
unworthinesse
deject●
me
.
But
the
Abstracts
,
I
confesse
,
I
have
beene
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
judgment
,
better
without
them
.
But
in
my
weak
judgement
the
same
●ay
be
read
(
as
they
were
written
)
●o
recreate
the
minde
.
Also
to
quic●en
the
memory
.
They
are
compo●ed
(
considering
the
subject
)
in
a
●ew
and
,
I
hope
,
pleasing
manner
,
●nd
free
from
unnecessary
Poeticall
●dditions
,
fained
allegories
,
Parables
,
●nd
consequently
from
obscurity
,
te●iousnesse
,
and
most
befitting
the
●●bject
.
Concerning
the
Title
,
it
is
usuall
●o
prefixe
titles
to
Books
in
these
●imes
,
perchance
better
then
they
deserve
,
and
as
some
thinke
,
a
kinde
of
policy
.
If
therfore
you
thinke
have
herein
done
amisse
I
have
pres●dents
for
it
.
Notwithstanding
;
think
the
Book
in
divers
respects
i●
correspondent
to
the
Title
,
and
ma●
very
well
befit
the
same
.
However
would
desire
you
to
expect
onely
a
very
short
discourse
upon
each
of
th●
severall
heads
or
Sections
;
a
view
wherof
you
may
see
in
the
Analysis
If
you
look
for
more
you
are
not
like
in
this
Book
to
finde
it
.
How
necessary
this
Treatise
is
,
i●selfe
will
shew
.
I
conceive
there
cannot
be
a
greater
motive
to
stirre
us
up
to
vertue
and
pietie
,
then
to
shew
(
against
the
pernitious
opinion
of
the
World
conceiting
the
contrary
)
that
vertuous
and
pious
men
even
in
●is
life
may
enjoy
much
more
hap●nesse
than
vicious
impious
men
.
That
this
truth
may
more
plainly
●ppeare
,
I
shall
endevour
hereafter
to
●ew
the
same
more
particularly
and
●ainly
,
also
to
search
further
and
●ore
excellent
Happinesse
,
to
enjoy
●s
far
as
our
mindes
are
capable
)
on
●arth
,
the
joys
of
Heaven
within
us
.
Robert
Crofts
.
The
Analysis
briefly
.
A
view
of
earthly
Happinesse
.
〈…〉
We
should
enjoy
the
same
-
With
Contentment
,
-
In
the
good
use
therof
,
-
Freely
and
cheerfully
.
-
Notwithstanding
their
-
Vanities
,
-
Dangers
,
-
Impediments
,
&c
-
With
a
heavenly
minde
.
THE
TERRESTRIALL
PARADISE
,
OR
,
Happinesse
on
Earth
.
The
first
Section
.
A
view
of
earthly
Happinesse
.
TErrestriall
happinesse
is
usually
reduced
to
these
three
heads
,
To
Riches
,
Honour
,
and
Pleasures
:
from
which
as
from
severall
Fountains
,
all
the
rest
doth
spring
and
proceed
,
and
he
that
enjoyes
these
may
be
said
to
enjoy
a
Terrestriall
Paradise
o●
Happinesse
.
To
define
the
riches
of
the
World
,
were
to
tell
you
what
every
man
knows
,
the
good
effects
and
benefits
which
spring
from
thence
are
many
&
divers
.
Good
Education
,
Acquaintance
,
Friends
,
Lovers
,
Honour
,
Authority
and
many
pleasures
of
divers
sorts
are
hereby
often
occasioned
.
So
as
many
rich
men
seeme
to
enjoy
an●
earthly
Paradise
.
True
honour
is
defined
to
be
the
shining
brightnesse
of
worthy
vertuous
and
gracious
actions
,
reflected
from
our
own
consciences
unto
the
sight
and
view
of
those
with
whom
we
live
,
it
may
be
also
called
a
graceful
respect
or
renowned
reputation
,
which
every
man
ought
to
have
in
recompence
of
his
worthinesse
which
is
declared
unto
the
World
by
good
and
glorious
deeds
and
approved
of
,
by
the
acknowledgment
of
good
and
vertuous
men
;
and
it
shineth
most
brightly
in
such
as
are
of
greatest
birth
,
of
greatest
riches
and
of
greatest
dignity
and
authority
both
in
Church
and
Common-wealth
.
It
is
not
then
an
imaginary
Phantasie
,
but
a
splendent
brightnesse
,
which
maketh
him
that
is
the
subject
therof
,
to
shine
forth
as
the
sparkling
rayes
of
a
Diamond
,
and
for
as
much
as
it
proceedeth
from
vertuous
and
worthy
actions
,
it
is
alwayes
accompanied
with
inward
joy
and
pleasure
.
And
among
noble
,
good
,
and
great
Spirits
,
●othing
is
more
desirous
and
pleasant
,
insomuch
〈◊〉
they
will
spare
no
labour
,
no
pain
,
but
willing●●
and
fearlesly
will
adventure
through
many
●ifficulties
,
many
perils
to
gain
the
same
.
A
good
name
,
saith
Solomon
,
is
better
than
●old
,
and
more
precious
than
ointment
.
Pleasures
are
of
divers
sorts
:
all
the
riches
,
ho●our
and
delights
of
the
World
serve
to
please
●ur
mindes
.
What
a
number
of
excellent
plea●ures
and
felicities
hath
God
created
in
this
Ter●estriall
Paradise
which
may
please
our
senses
!
And
first
the
sence
of
seeing
,
as
the
Heavens
●heir
glorious
aspect
,
the
Sun
in
its
lovely
brightnesse
,
the
Moon
her
silver
rayes
,
the
Stars
their
●winkling
sparks
,
the
Aire
its
fair
nakednesse
,
the
Birds
enameld
with
all
sorts
of
colours
,
the
Trees
●edeckt
with
blossomes
,
fruits
and
leaves
,
the
medows
with
Tapestry
green
,
the
Rivers
with
●he
Crystall
of
their
streams
,
the
Sea
,
it
's
huge
and
pleasant
watery
Mantle
,
And
an
infinite
number
of
creatures
both
in
the
Earth
and
Sea
of
different
figures
,
fair
and
goodly
Cities
,
Towns
,
Churches
,
Houses
,
Orchards
,
Gardens
,
all
plea●ant
places
,
and
all
faire
,
beautifull
,
and
amiable
●reatures
.
To
please
the
sence
of
hearing
also
,
How
can
wee
but
be
much
delighted
amidst
the
pleasures
of
a
sweet
harmony
,
either
of
voices
or
instruments
;
at
the
prety
purling
of
a
silver
brook
,
the
sweet
running
murmurs
of
a
pleasant
fountaine
,
●he
pleasing
notes
and
prety
warbling
of
Birds
,
●he
amorous
accents
of
a
delicate
voice
,
joyned
with
the
sweet
allurements
of
the
melody
of
a
Lute
,
the
musicall
tun●
and
delightfull
strains
of
all
kinde
of
Instruments
,
to
heare
the
pleasant
and
gallant
noyses
of
Bels
,
Trumpets
,
Drums
,
and
other
delicious
sounds
.
Also
to
heare
pleasing
Discourses
,
Histories
,
Songs
,
Tales
,
Iests
,
News
,
and
the
like
.
So
likewise
of
the
other
Senses
,
as
the
tasting
of
sweet
and
delicious
meats
of
all
sorts
,
of
pleasant
and
sparkling
wine
,
and
other
delightfull
liquours
.
Also
the
smelling
of
odoriferous
Perfumes
,
Flowres
of
every
kinde
,
and
all
other
sweet
and
fragrant
things
;
there
is
such
a
multitude
of
delights
and
felicities
in
the
World
to
please
the
Senses
,
as
they
are
innumerable
.
Likewise
the
most
pleasant
and
happy
societie
of
Parents
,
Children
,
Wives
,
Lovers
,
Friends
,
Kindred
and
acquaintance
:
And
in
generall
,
the
enjoyance
of
riches
,
honour
,
all
sorts
of
lawfull
Sports
,
Recreations
,
Delights
and
Happinesses
;
all
whatsoever
is
pleasant
and
delectable
.
Insomuch
,
as
from
divers
of
these
particulars
(
as
might
be
at
large
dilated
in
whole
Volumes
)
●pringeth
abundance
of
sweet
and
pleasant
joys
and
felicities
.
Enough
to
charme
,
and
sweetly
bring
our
mindes
into
an
extasie
of
joy
and
happinesse
.
In
all
which
if
wee
throughly
view
them
in
their
number
,
variety
,
pleasantnesse
,
excellencie
,
and
happy
effects
we
may
plainly
see
,
that
even
in
this
life
wee
may
enjoy
a
terrestriall
Paradise
of
joy
and
happinesse
.
The
abstract
of
the
first
SECTION
.
THere
is
within
the
Earth
,
so
many
treasures
,
Such
glorious
honors
&
delightfull
pleasures
,
That
who
enjoys
all
these
felicities
Enjoys
indeed
,
an
earthly
Paradise
.
The
riches
of
the
Earth
to
us
do
bring
Much
happinesse
,
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
heroick
Spirits
As
that
they
much
desire
by
glorious
merits
,
By
all
good
worthy
deeds
,
the
same
to
gain
For
which
they
le
spare
no
labours
,
fear
no
pain
.
To
them
nothing
is
more
delightfull
,
&
they
deem
Nothing
on
Earth
more
worthy
their
esteem
.
A
good
name
,
saith
King
Solomon
,
is
better
Then
gold
,
and
precious
ointment
is
not
sweeter
.
Pleasures
are
many
,
and
of
divers
kindes
,
The
whole
world
seemes
to
serve
to
please
our
minds
How
many
pleasant
sweet
felicities
May
we
enjoy
within
Earths
Paradise
?
Who
can
but
sweetly
,
greatly
pleased
bee
,
So
many
lovely
,
pleasant
sights
to
see
The
Sun
,
Moon
,
Stars
,
whose
glittering
heavenly
beams
Dazle
our
eyes
,
likewise
the
silver
streams
Of
Rivers
,
Fountains
,
prety
Birds
to
see
,
And
other
creatures
,
blossoms
on
each
tree
,
Fruits
,
leaves
,
the
medows
,
woods
&
fields
so
green
,
All
pleasant
objects
therin
to
be
seen
,
The
Sea
,
the
Ships
,
Cities
,
Towns
,
Castles
fair
,
Churches
and
houses
,
gardens
,
beauties
rare
Gold
,
Pearles
,
a
thousand
other
pleasing
sights
Each
one
affording
us
most
sweet
delights
.
Likewise
to
charm
and
to
delight
the
eare
Sweet
Musick
,
pleasing
melody
to
heare
The
prety
chirping
warbling
notes
of
Birds
,
And
purling
murmurs
of
a
Brook
,
affoords
Vs
prety
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
Bels
,
doth
greatly
,
sweetly
move
,
And
please
our
eares
;
and
also
tales
of
love
And
other
prety
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
fowles
and
fishes
,
Sweet
pleasing
liquors
,
brisk
,
neat
,
sparkling
,
fine
Canary
,
and
the
like
delicious
wine
To
please
our
tasting
sence
,
of
every
kinde
Abundance
in
this
Paradise
we
finde
.
And
also
flowres
,
perfumes
and
fragrant
things
Of
divers
sorts
,
the
Earth
yields
forth
and
brings
To
please
the
sence
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
shew
,
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
mutuall
pleasures
,
that
they
even
may
move
And
bring
our
mindes
with
delectation
sweet
(
Charming
the
same
when
therin
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
happinesse
with
contentment
.
HAving
viewed
wherein
earthly
happinesse
consists
,
now
,
to
the
intent
we
may
be
further
happy
therin
,
let
us
endevour
to
settle
our
minds
in
a
contented
estate
,
in
all
accidents
and
conditions
,
and
so
to
enjoy
these
terrestriall
felicities
,
with
a
contented
happy
minde
.
It
is
strange
that
some
have
put
this
truth
in●
a
Paradox
,
That
he
forsooth
is
the
richest
and
●ost
happy
who
is
most
contented
,
when
no●ing
is
more
certain
then
it
,
the
soule
having
no
●easures
,
no
happinesse
,
more
properly
her
own
●or
more
in
effect
,
then
that
of
contentment
.
Hee
that
is
poore
in
desires
is
rich
in
content●ent
,
one
saith
,
who
bridleth
his
intemperate
●esires
,
contendeth
even
with
Jupiter
himself
in
●elicitie
,
to
him
that
desires
but
a
little
,
a
little
●eems
much
,
and
hee
that
covets
no
more
then
what
hee
hath
,
may
be
said
to
possesse
all
the
World
.
But
he
that
possesses
abundance
of
these
earth●y
happinesses
,
and
yet
fears
the
losse
or
want
of
●hem
,
or
out
of
a
covetous
,
ambitious
,
or
intemperate
voluptuous
heart
,
grieves
because
hee
en●oyes
not
so
much
as
he
desires
,
is
as
miserable
as
●e
that
wants
them
;
those
who
extend
their
desires
beyond
nature
and
moderation
,
letting
●oose
their
appetites
,
to
follow
vice
and
superfluities
,
make
superfluous
things
necessary
,
th●
souls
slaves
to
their
bodies
,
they
are
〈◊〉
contented
.
They
would
build
house
〈◊〉
●●●ble
,
and
after
of
Iasper
and
Porphyry
.
They
would
first
possesse
a
Lordship
,
then
a
Kingdome
,
after
the
World
,
which
if
they
did
,
they
would
then
think
the
World
too
litle
,
and
grieve
because
they
enjoy
no
more
,
no
better
Worlds
,
they
a●
never
satisfied
.
They
would
have
they
know
no●
what
,
they
are
always
restlesse
,
still
desire
,
trouble
,
and
perplex
themselves
till
they
bring
themselves
into
a
fools
Paradise
.
But
this
meane
,
for
a
man
to
enrich
himself
and
to
make
himself
happy
and
contented
,
by
desiring
little
,
according
to
nature
,
moderation
and
reason
is
very
just
.
It
is
in
every
mans
power
hee
may
finde
it
within
himself
,
Nature
hath
so
provided
that
in
all
things
,
so
much
as
sufficeth
,
is
at
hand
,
and
in
our
own
power
.
A
litle
wee
know
of
these
earthly
felicities
is
enough
to
suffice
nature
and
to
live
well
,
and
wee
may
take
as
much
felicity
in
sufficiency
as
if
we
possessed
all
the
riches
,
honours
and
pleasures
in
the
world
,
which
if
we
did
,
wee
could
enjoy
the
superfluity
,
to
wit
,
that
which
is
above
sufficiency
,
onely
by
looking
on
,
and
contemplation
,
so
may
we
while
it
is
anothers
:
what
happinesse
is
there
on
earth
,
which
in
our
mindes
by
contemplation
,
we
may
not
enjoy
?
An●
〈◊〉
commonly
see
,
that
poore
men
of
low
degree
,
are
as
contented
as
rich
,
noble
and
voluptuous
men
,
they
are
usually
more
free
from
idlenesse
;
ill
passions
,
intemperance
,
and
consequently
from
such
distempers
as
are
incident
therunto
,
and
wee
may
observe
,
they
are
commonly
free
,
fearlesse
,
secure
,
healthy
,
merry
,
con●nted
,
happy
men
.
Having
therfore
food
and
rayment
,
let
us
be
●erwith
contented
,
as
wee
are
divinely
exhor●d
.
And
concerning
crosses
,
want
and
troubles
,
●t
such
considerations
as
follow
(
amongst
di●ers
others
which
might
be
written
)
move
us
to
●ontentation
in
all
conditions
.
Crosses
want
and
troubles
are
common
to
all
●en
,
oftentimes
to
the
best
men
.
It
is
a
signe
of
weaknesse
not
to
digest
that
with
contentment
,
which
cannot
be
avoided
,
which
is
common
to
●ll
,
to
the
best
men
,
when
we
have
so
many
and
●uch
companions
.
Some
crosses
and
troubles
are
necessary
,
as
Winter
to
Summer
,
else
pleasures
and
prosperity
would
become
dry
,
stale
,
wearisome
,
and
cloy
us
:
It
is
a
mixture
of
crosses
and
adversity
,
that
makes
prosperity
and
pleasures
most
sweet
unto
us
.
We
may
convert
our
minds
from
those
things
that
offend
us
to
those
which
are
pleasing
,
and
afford
us
delectation
.
Though
wee
have
some
want
and
troubles
,
yet
perchance
we
may
enjoy
many
pleasures
and
felicities
also
,
in
so
much
that
if
wee
be
not
too
peevish
and
wayward
,
we
may
drown
our
sorows
and
crosses
in
pleasantnesse
and
joy
.
However
,
the
worst
things
have
some
mixture
of
comfort
in
them
,
and
it
is
certain
,
Tha●
all
crosses
and
troubles
will
have
an
end
,
Custom●
and
Time
will
surely
wear
them
away
.
Custom
is
a
remedy
against
the
most
tedious
and
irkso●
troubles
,
even
the
Gally
slaves
can
sing
in
thei●
servitude
,
after
they
have
been
some
time
accustomed
therunto
.
Time
is
the
finisher
of
all
trouble
,
perchance
we
have
already
well
nigh
forgo●
all
the
crosses
and
sorrows
of
our
life
time
past
and
such
as
wee
do
remember
,
wee
rejoyce
that
they
are
past
and
gone
.
And
this
good
effect
crosses
,
and
adversity
alwayes
leave
behinde
,
Pleasure
and
prosperity
after
the
same
is
past
,
is
the
sweeter
.
Ioy
and
pleasure
after
sorrow
is
a
strange
enlightning
to
us
,
in
such
sort
,
as
it
should
seeme
Nature
hath
given
sorrow
and
troubles
for
the
greater
increase
and
service
of
our
pleasure
and
delight
.
Foresight
,
Expectation
,
Meditation
,
Wisdome
and
Fortitude
,
are
excellent
Remedies
against
crosses
and
adversitie
.
Let
us
therfore
hereby
endevour
to
raise
and
quicken
our
spirits
above
and
beyond
feare
and
adversity
.
Contemning
all
the
frowns
and
blows
of
the
World
,
which
do
scare
and
depresse
onely
weak
and
feeble
spirits
,
and
to
settle
our
mindes
in
a
contented
and
blessed
tranquillity
,
which
is
a
beautifull
,
sweet
,
equall
,
pleasant
estate
of
the
mind
such
as
neither
●ood
accidents
,
nor
ill
,
Prosperity
nor
adversity
an
mend
or
depresse
.
Piety
is
yet
a
better
remedy
against
crosses
●nd
adversity
,
and
the
best
way
to
contentment
●nd
true
happinesse
.
To
consider
that
the
Almighty
God
our
loving
Father
doth
by
his
most
wise
,
just
,
loving
and
good
Providence
order
and
guide
all
things
,
is
enough
to
make
us
sweet●y
contented
in
all
conditions
.
It
is
a
safe
and
a
happy
way
to
apply
our
wils
to
his
will
.
It
is
effeminacy
and
dastardlines
to
complain
against
God
;
and
greatly
addes
to
our
misery
.
It
is
magnanimity
and
courage
to
yield
to
him
.
It
is
perfect
freedome
and
happinesse
to
obey
God
.
Hee
that
follows
his
Captains
commands
through
adversity
and
dangers
,
aswell
as
prosperity
shall
be
greatly
rewarded
.
The
good
Souldiers
of
our
heavenly
Captain
shall
be
crowned
with
eternal
glory
and
triumph
.
Let
us
then
doe
our
best
endevours
in
all
good
wayes
for
the
attainment
of
earthly
Happinesse
,
and
depend
on
the
Providence
of
the
Almightie
for
successe
,
trusting
him
in
all
things
,
casting
all
our
care
upon
him
,
who
truly
careth
for
such
as
rely
on
him
,
and
truly
knows
what
is
best
for
us
:
so
may
we
be
assured
that
in
what
estate
soever
wee
be
in
,
the
same
is
best
for
us
,
and
that
all
things
shall
convert
to
our
happinesse
,
let
the
World
tosse
and
vary
it self
how
it
list
,
we
shall
ever
remayn
safe
and
happy
.
Even
crosses
,
losses
,
want
and
all
afflictions
shall
then
increase
our
happinesse
,
for
why
,
First
,
we
shall
be
delivered
out
of
all
afflictions
,
Many
are
the
troubles
of
the
righteous
,
saith
King
David
(
though
often
more
are
the
troubles
of
the
unrighteous
)
but
the
Lord
,
saith
he
,
delivers
the
righteous
)
out
of
all
.
And
they
that
sow
in
tears
,
shall
reap
in
joy
:
Oftentimes
they
are
delivered
in
this
life
,
certainly
in
heaven
.
How
pleasant
will
heaven
be
eternally
to
such
as
have
been
here
in
want
and
afflicted
for
a
time
?
a
moment
in
comparison
.
Secondly
,
wee
may
have
joy
in
all
crosses
and
afflictions
.
Our
Saviour
saith
,
In
the
world
yee
shall
have
afflictions
,
but
in
mee
you
shall
rejoyce
,
and
your
joy
shall
no
man
take
from
you
.
Vnto
the
righteous
doth
arise
in
trouble
joy
,
in
darknes
light
,
saith
King
David
,
afflictions
and
want
do
often
stirre
up
and
quicken
good
soules
to
look
and
see
farre
into
heaven
,
possessing
themselves
,
with
most
sweet
and
heavenly
joys
and
consolations
,
I
do
abound
with
all
joy
,
saith
Saint
Paul
,
in
the
midst
of
tribulation
.
Thirdly
,
the
same
shall
turn
to
our
good
,
All
●ings
worke
to
the
good
of
them
that
love
God
,
●ith
Saint
Paul
,
Afflictions
take
from
us
all
base
●are
and
effeminacie
,
they
are
purgations
to
●ense
us
,
and
bridles
to
with-hold
us
from
evils
.
They
are
spurs
to
excite
us
to
all
goodnesse
,
It
is
●ood
for
me
,
saith
King
David
,
that
I
have
been
●fflicted
.
Troubles
,
want
,
and
crosses
make
us
wiser
,
more
circumspect
,
resolute
and
couragious
.
The
same
tryes
,
exercises
,
increases
,
quickens
,
and
refines
all
heavenly
grace
in
us
,
Your
light
afflictions
which
are
but
for
a
moment
,
saith
Saint
Paul
,
shall
work
in
you
an
eternall
waight
of
glory
.
This
glory
if
wee
could
truly
think
of
,
though
we
should
suffer
all
the
miseries
on
earth
,
yet
should
wee
greatly
rejoyce
,
and
glory
to
think
,
at
what
an
easie
rate
we
should
gain
such
eternall
happinesse
.
Why
then
should
we
not
be
sweetly
contented
in
all
conditions
,
sith
there
may
be
such
happinesse
in
losses
,
crosses
,
want
and
afflictions
,
and
what
better
happinesse
can
wee
learn
then
to
be
contented
,
and
sweetly
pleased
in
all
estates
and
occurrences
,
and
so
to
enjoy
these
earthly
happinesses
,
with
a
contented
,
fearlesse
,
free
and
happy
minde
?
Such
men
therfore
as
are
well
perswaded
of
the
goodnesse
and
fitnesse
of
their
condition
whatsoever
it
be
,
and
their
mindes
setled
in
a
free
,
fearlesse
and
contented
estate
,
are
to
be
esteemed
happy
men
,
and
no
men
living
are
able
to
enjoy
more
true
pleasure
and
happinesse
on
earth
then
such
men
.
So
that
whether
we
lose
,
want
,
have
sufficiency
or
abundance
,
Let
us
make
a
good
use
therof
,
be
contented
with
,
and
rejoyce
in
all
things
.
The
abstract
of
the
second
SECTION
.
THe
way
in
earthly
things
,
true
joy
to
finde
,
Is
to
enjoy
them
with
contented
minde
,
He
is
the
richest
and
most
happy
man
,
Who
(
being
moderate
in
desires
)
can
Content
himself
,
and
sweetly
pleased
bee
In
all
estates
,
conditions
,
each
degree
.
Who
covets
nought
,
doth
all
the
world
possesse
,
And
sure
he
may
contend
in
happinesse
With
love
himself
,
but
he
that
fears
the
losse
Of
earthly
things
,
and
grieves
at
every
crosse
,
Or
letting
loose
his
appetite
,
doth
extend
His
vitious
desires
beyond
the
end
〈◊〉
moderation
and
of
reason
,
sure
●e
is
not
happy
,
but
he
shall
endure
〈◊〉
restlesse
discontent
;
he
fain
would
be
A
Lord
,
a
King
,
an
Emperour
,
then
he
,
●he
World
would
have
,
nay
more
,
he
knows
not
what
●ouses
of
Jasper
,
neither
this
,
nor
that
●an
please
his
minde
,
surely
he
is
not
wise
,
●e
brings
himself
into
Fools
Paradise
.
●ut
nature
hath
provided
for
us
so
As
every
man
may
be
content
.
We
know
A
litle
is
sufficient
to
suffice
Nature
it self
.
And
he
that
s
truly
wise
Within
himself
can
true
contentment
finde
,
He
enjoys
even
all
the
world
within
his
minde
.
Give
me
the
silent
shade
,
the
quiet
life
,
The
happy
Country
,
free
from
Cities
strife
,
The
bush
where
under
Tityrus
did
sing
,
And
no
more
wealth
then
may
contentment
bring
,
He
bring
the
choicest
Nymphs
into
my
Cell
,
The
Muses
and
the
Graces
there
shall
dwell
.
I
will
endevour
,
sweetest
joys
to
finde
,
To
enjoy
both
earth
and
heaven
in
my
minde
.
'T
is
sure
a
happy
state
and
free
from
strife
,
To
live
a
still
,
poor
,
and
contented
life
,
We
often
see
that
poore
despised
men
Are
healthy
,
merry
,
happy
,
Let
us
then
In
all
estates
,
ever
contented
be
,
Yea
,
even
in
crosses
,
troubles
,
miserie
.
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
,
Stale
,
&
would
cloy
us
,
crosses
make
them
sweete
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
pleasantnesse
and
j●y
:
And
though
our
troubles
should
be
very
bitter
,
Yet
being
past
,
pleasure
will
then
be
sweeter
.
Wisdome
and
fortitude
may
raise
our
minde
To
such
a
noble
temper
,
we
may
finde
Such
peace
and
courage
in
us
as
we
dare
Contemne
the
World
when
't
frowns
,
and
no
whi●●
fear●
Its
blows
,
which
onely
feeble
minds
depresse
And
heerby
crown
our selves
with
happinesse
.
But
yet
the
surest
and
best
remedy
,
Against
all
crosses
and
adversity
,
●o
advance
our
mindes
to
pietie
,
●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
endevour
to
attain
●rrestriall
happinesse
.
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
releast
●nd
joy
will
be
most
sweet
when
sorrow's
past
●ow
pleasant
will
heaven
be
eternally
,
●o
such
as
heere
have
suffered
misery
?
●nto
the
righteous
often
doth
arise
,
〈◊〉
trouble
joy
,
in
darknesse
to
their
eyes
●oth
heavenly
light
appeare
,
so
as
we
may
〈◊〉
trouble
see
and
taste
of
heavenly
joy
.
●fflictions
take
from
us
effeminacie
And
all
base
feare
addes
magnanimitie
,
Wisdome
and
goodnesse
in
us
,
quickens
,
tries
All
heavenly
grace
;
and
in
such
exercise
Refines
and
purifies
the
same
,
that
even
,
Our
joy
shall
be
therby
,
increast
in
heaven
.
This
heavenly
joy
and
glory
if
we
could
But
truly
think
and
tast
therof
,
we
should
Though
all
earths
miseries
were
in
the
way
,
Go
through
them
all
,
with
sweet
and
pleasant
Since
that
such
joy
,
such
happinesse
may
be
In
crosses
,
losses
,
want
and
misery
Let
us
in
all
conditions
,
sweetly
rest
Contented
,
so
shall
we
be
ever
blest
.
None
can
enjoy
more
earthly
pleasure
then
Such
as
be
fearlesse
,
free
,
contented
men
.
So
whether
want
or
have
,
or
lose
,
or
gain
,
We
always
happy
,
joyfull
,
may
remayn
.
The
third
Section
.
We
must
enjoy
earthly
happinesse
in
the
good
use
therof
.
TO
the
knowledge
of
&
contentment
in
the
felicities
of
the
earth
,
we
must
adde
a
third
intention
,
to
wit
,
good
use
therof
,
if
wee
mean
to
be
hap●●●
herein
.
●o
much
therfore
as
wee
do
possesse
,
and
may
●oy
of
these
earthly
happinesses
,
let
us
use
the
●e
well
,
and
so
let
us
enjoy
them
freely
and
●erfully
,
without
this
good
use
,
and
if
instead
●r
of
we
abuse
them
,
what
can
wee
expect
but
●elicity
and
misery
therin
,
even
in
this
world
,
〈◊〉
all
abuses
(
that
is
all
immoderate
and
vitious
●ires
,
intentions
and
ill
uses
therof
)
are
ene●es
to
health
,
peace
and
happines
.
A
multitude
〈◊〉
passions
,
perturbations
,
cares
,
fears
,
griefs
,
●es
,
diseases
,
distempers
and
miseries
are
inci●nt
to
all
vices
,
to
all
abuses
,
and
no
men
even
on
earth
,
live
more
unhappily
,
more
miserab●
then
abusive
vitious
men
.
While
therefore
wee
view
the
pleasantne●
number
,
variety
,
excellency
,
and
happy
effects
terrestriall
felicities
,
wee
are
by
all
means
to
very
carefull
that
in
the
use
and
enjoyance
th●
of
we
exceed
not
moderation
;
and
plunge
o●
selves
into
the
dangers
and
abuses
therof
,
and
instead
of
happines
therin
,
cause
to
our
selv●
much
grief
and
misery
.
For
why
,
First
,
Satan
is
very
busie
with
these
earth
pleasures
and
felicities
,
prompting
us
to
abuse
and
so
endevouring
by
their
ill
use
to
steal
aw●●
our
hearts
from
all
heavenly
graces
,
and
so
fro●
God
himself
,
hee
offers
us
a
terrestriall
Paradi●
also
,
and
cryes
,
All
this
will
I
give
thee
,
if
the
wilt
fall
down
and
worship
me
.
But
he
doth
notably
cozen
and
mock
us
,
hee
deals
with
us
as
h●
did
with
Adam
,
though
he
offers
us
Paradise
,
te●
us
we
shall
be
as
Gods
,
&c.
yet
hee
gives
us
b●●
an
Apple
,
and
such
an
Apple
as
the
eating
the●
of
will
bereave
us
of
all
good
,
fill
us
with
all
evill
and
cause
us
to
be
driven
out
of
the
Paradise
o●
all
felicities
,
into
a
world
of
miserie
.
His
offer●
and
gifts
are
like
that
gay
painted
Box
of
Pandora
,
stuffed
with
all
manner
of
evils
and
miseries
,
if
wee
could
see
the
evill
and
misery
of
the
condition
,
we
should
think
it
infinitely
too
great
●te
to
buy
his
painted
proffers
,
yet
these
●hly
things
are
sometimes
his
principall
baits
●atch
fools
withall
,
wherby
he
carries
them
●ll
wickednes
,
I
mean
such
fools
as
King
Da●
speaks
of
,
and
King
Solomon
,
Fools
are
we
by
●on
of
our
transgressions
,
Let
us
take
heed
we
not
into
his
unhappy
miserable
fooles
Para●
.
Also
the
strong
torrent
of
our
sensuall
corrup●ns
being
once
set
a
running
,
after
vice
and
●ckednes
,
will
often
break
down
the
banks
of
●deration
and
stint
;
and
(
if
wee
be
not
very
●tchfull
and
cautelous
)
flow
to
all
manner
of
●esse
and
dissolutenesse
,
for
wickednes
and
vice
●ery
deceitfull
,
and
with
its
painted
vanities
●d
sugred
baits
of
seeming
pleasure
,
draws
and
●●res
our
sensuall
appetites
,
sometimes
una●res
,
beyond
the
bound-marks
of
Reason
and
●mperance
,
and
so
blinds
us
,
as
that
we
are
of●n
perswaded
,
that
we
are
about
the
businesse
,
health
,
and
moderate
recreation
,
when
indeed
●●e
are
canvasing
for
intemperance
,
and
our
●ndes
even
ready
to
be
drawne
away
to
wic●dnes
and
impiety
.
And
therfore
we
had
need
〈◊〉
be
carefull
and
cautelous
.
The
World
also
,
even
these
earthly
felicities
〈◊〉
themselves
,
have
many
dangerous
tempta●ons
to
vice
and
wickednes
,
and
consequently
to
hinder
the
happines
thereof
,
and
to
make
miserable
therin
,
even
on
earth
.
The
riches
of
the
World
(
being
an
huge
hea●
and
many
benefits
springing
from
the
good
〈◊〉
therof
)
will
if
we
take
not
heed
draw
our
hear●
to
covetousnes
,
and
covetousnes
having
once
e●tred
our
souls
,
will
possesse
us
with
a
base
sord●
desire
of
riches
,
and
wee
shall
become
thereb●
unjust
,
deceitfull
,
pinching
,
niggardly
,
and
full
〈◊〉
unworthy
conditions
.
Alwayes
possest
wit●
cares
,
feares
,
suspitions
and
discontents
;
especially
at
every
losse
or
crosse
,
though
of
smal●
value
.
Honour
also
having
a
bright
lustre
,
shining
t●
the
World
,
and
being
much
desired
of
great
spirits
,
doth
tempt
us
to
that
towring
and
topless●
vice
,
ambition
possessing
us
with
a
ravenous
dry
unsatiable
thirst
therof
,
making
us
to
become
ful●
of
vain
plots
,
fears
&
perplexities
,
and
exceeding
desperate
and
melancholy
at
every
accident
〈◊〉
thwarting
our
desires
therin
.
And
pleasures
also
with
their
painted
and
sugred
baits
allure
us
,
and
if
we
beware
not
will
cause
us
to
fall
into
unlawful
lusts
,
intemperance
,
and
all
manner
of
prodigalities
,
which
are
at
their
best
but
fugitive
follies
,
and
their
end
melancholy
and
misery
,
and
so
to
plunge
our selves
into
a
multitude
of
griefs
,
aches
,
diseases
,
passions
,
perturbations
and
miseries
,
which
are
incident
to
temperance
,
Idlenesse
,
Lust
,
Riot
,
and
all
im●oderate
and
dissolute
use
of
Pleasures
.
So
that
it
appeares
,
vice
and
wickednesse
●hough
the
same
have
an
outward
shew
of
●auty
yet
)
is
inwardly
like
a
painted
sepulture
,
〈◊〉
horrid
,
foule
,
and
ugly
,
full
of
base
desires
,
●amefull
actions
,
dangers
,
vanities
,
impedi●ents
,
anguish
,
distempers
,
passions
,
perturbati●s
and
miseries
,
even
in
this
life
,
the
same
at
the
●est
is
surely
but
a
Fools
Paradise
.
To
the
intent
therfore
that
we
may
be
happy
respect
of
these
earthly
Felicities
,
let
us
by
all
●eans
endevour
to
avoid
the
dangers
and
abuses
●erof
,
all
unlawfull
,
immoderate
and
evill
desires
●●d
uses
therof
.
And
in
all
respects
let
us
endevour
to
use
the
●me
wel
.
The
good
use
of
earthly
felicities
con●●steth
in
three
points
.
The
first
concerning
our
●lves
,
the
second
,
others
.
The
third
,
and
princiall
Gods
Glory
,
to
which
the
two
former
are
so
to
be
directed
.
First
,
concerning
our selves
,
Temperance
is
●he
razor
and
the
rule
of
enjoying
earthly
Felici●es
,
the
razor
to
cut
off
all
abuses
,
all
strange
and
●itious
superfluities
,
and
the
rule
of
that
which
〈◊〉
good
and
necessary
,
keeping
us
alwayes
with●n
the
precincts
of
reason
,
and
vertue
.
Let
us
ther●ore
in
the
use
and
enjoyance
of
earthly
pleasures
and
Felicities
,
still
observe
a
due
moderation
,
an●
order
,
in
respect
of
matter
,
measure
,
time
,
manner
and
all
occasions
,
in
such
sort
as
the
same
ma●
best
tend
to
our
well
being
,
as
to
the
preservation
of
nature
.
The
maintenance
of
our
bodies
〈◊〉
mindes
in
due
temper
and
vigour
,
so
as
we
ma●
be
able
to
perform
all
the
duties
and
actions
〈◊〉
our
life
,
with
alacrity
,
cheerfulnes
and
pleasantnesse
.
There
are
no
men
in
the
world
that
live
mor●
pleasantly
,
healthfully
,
prosperously
,
and
in
all
respects
happily
then
the
moderate
vertuous
man
for
by
reason
of
his
temperance
in
the
desires
and
in
the
use
of
these
earthly
Felicities
,
his
body
commonly
becomes
free
and
cleer
from
crudities
,
rheumes
,
noysomnes
,
ill
diseases
,
and
distempers
,
and
so
most
healthy
,
agill
,
lightsome
and
expedite
to
all
the
motions
appertaining
therunto
,
his
minde
also
thereby
becomes
fre●
from
sloth
,
dulnes
,
evill
passions
,
and
perturbations
,
his
affections
well
tempered
,
and
his
whole
soul
apt
,
perspicuous
,
free
,
and
cheerful
in
the
performance
of
all
the
actions
and
exercises
therof
.
His
whole
life
resembles
a
fair
,
bright
and
pleasant
day
,
wherin
are
no
clouds
,
no
tempest
,
but
all
fairnes
,
serenity
and
peace
,
hee
seems
to
go
to
heaven
,
treading
on
Roses
.
Secondly
,
in
respect
of
others
,
we
ought
so
to
use
and
enjoy
earthly
happines
,
as
the
same
may
●e
without
offence
,
scandall
,
damage
,
and
prejudice
of
another
.
The
vertue
of
Iustice
ought
to
●e
our
rule
herein
.
Charity
and
liberality
should
●e
also
exercised
hereby
.
Let
us
therfore
doe
no
●arme
but
all
the
good
herein
,
that
conveniently
we
may
to
our
Family
,
Friends
,
Kindred
,
Neighbours
,
as
also
in
general
to
the
Church
and
Common-wealth
.
No
man
liveth
more
unworthily
,
then
he
that
●iveth
meerly
for
himself
,
but
hee
that
useth
his
time
,
his
goods
,
and
his
endevours
for
the
good
of
others
also
,
liveth
most
worthily
and
honorably
.
But
thirdly
,
all
our
endevours
,
indeed
all
our
actions
,
pleasures
and
enjoyances
ought
to
be
directed
to
this
point
,
to
wit
,
Gods
glory
.
Let
us
always
remember
Saint
Pauls
rule
,
Whatsoever
yee
do
,
let
all
be
done
to
the
praise
and
glorie
of
God
.
Let
these
earthly
pleasures
and
Felicities
excite
and
encourage
us
to
thankfulnes
,
to
all
duties
of
vertue
and
piety
,
to
look
higher
to
their
fountain
,
to
God
himself
,
to
heaven
,
to
love
and
rejoyce
in
him
,
to
contemplate
his
infinite
goodnes
,
love
,
beauty
,
sweetnes
,
glory
,
and
excellency
.
And
so
to
enjoy
these
earthly
Felicities
with
a
heavenly
minde
,
and
by
these
also
to
spie
and
enjoy
a
Paradise
of
heavenly
delights
on
earth
.
Of
all
which
I
intend
to
write
more
largely
and
particularly
in
the
last
Section
.
So
then
if
wee
can
thus
use
them
,
let
us
freely
enjoy
them
in
their
greatest
excellency
,
pleasure
and
happines
.
The
abstract
of
the
third
SECTION
.
HE
that
on
earth
,
will
happy
be
,
must
use
Terrestriall
happinesse
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
vitious
men
,
they
seldome
are
content
,
Though
vice
seem
pleasant
,
yet
assuredly
Sorrow
shall
follow
all
impiety
.
And
therfore
vitious
men
,
as
most
unwise
,
Do
also
run
into
Fools
Paradise
.
There
is
none
living
in
the
World
that
can
Live
so
contented
as
the
vertuous
man
,
He
lives
most
healthy
,
happy
,
free
,
secure
,
Pleasantly
cheerfull
,
always
being
sure
,
The
treasures
,
riches
,
pleasures
of
his
minde
,
Shall
ever
last
,
his
happy
soul
doth
finde
A
free
delight
in
all
things
,
and
the
way
To
heaven
he
rides
as
in
a
Summers
day
.
Let
vertue
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
,
Le
ts
do
no
harm
,
but
all
the
good
we
may
.
Remembring
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
mindes
themselves
to
raise
Vp
higher
to
their
fountaine
.
And
rejoyce
In
him
,
with
pure
,
divine
and
heartie
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
finde
The
joys
of
earth
and
heaven
in
our
minde
.
The
fourth
Section
.
We
may
enjoy
earthly
happinesse
freely
,
and
cheerfully
.
KNowing
earthly
happines
,
being
contented
in
all
conditions
,
in
respect
thereof
,
and
using
the
same
well
,
we
may
now
in
such
knowledge
,
contentment
,
and
good
use
enjoy
the
same
freely
and
cheerfully
,
even
in
its
greatest
excellency
,
pleasure
and
happinesse
.
Which
to
the
intent
we
may
,
we
must
also
banish
out
of
our
mindes
,
all
idle
,
superstitious
,
erronious
opinions
,
concerning
the
same
.
Certai
ly
,
if
we
would
advisedly
think
and
be
perswaded
as
the
truth
is
,
that
Vertue
and
Religion
is
a
furtherance
to
the
enjoying
of
earthly
happines
,
rather
then
a
hinderance
therin
,
and
that
the
enjoying
of
the
Felicities
of
the
earth
freely
,
is
not
contrary
to
Vertue
,
Religion
,
and
heavenly
happinesse
,
nor
any
hinderance
if
not
abused
,
but
in
the
good
use
and
enjoyance
therof
,
rather
a
furtherance
therunto
(
all
which
in
due
place
I
shall
further
endevour
to
shew
)
wee
should
be
more
carefull
&
diligent
in
seeking
the
felicities
both
of
earth
and
heaven
.
Yet
see
those
common
and
main
errors
of
the
World
in
this
kinde
,
multitudes
of
men
conceiting
that
Religion
doth
debarre
them
from
the
enjoying
of
earthly
Felicities
,
to
which
they
are
naturally
strongly
inclined
,
will
not
search
into
the
happy
ways
of
Religion
and
Piety
,
which
leadeth
to
eternall
happinesse
.
And
many
men
knowing
the
vanities
;
dangers
,
and
impediments
of
these
earthly
Felicities
,
do
become
in
their
carriage
and
writings
too
austere
,
Stoicall
,
Monkish
and
rigid
in
the
enjoyance
of
the
same
.
There
are
many
indeed
(
who
would
seem
)
to
be
men
of
notable
understanding
,
doe
study
to
contemne
and
tread
underfoot
all
sorts
of
pleasures
and
care
of
the
body
,
retyring
the
spirit
into
it self
,
not
having
any
commerce
with
the
body
,
but
elevating
it selfe
to
high
things
,
and
so
would
seem
to
slide
through
this
life
insensibly
,
neither
tasting
,
not
attending
it
,
suspecting
not
onely
recreations
and
pastimes
,
but
also
necessities
,
which
God
hath
seasoned
with
some
pleasure
.
They
come
unwillingly
into
places
of
lawfull
,
honest
,
and
harmlesse
pleasures
,
&
hold
their
breath
till
they
are
gone
,
as
if
they
were
in
place●
of
infection
,
they
feare
to
use
earthly
pleasures
(
though
well
)
and
so
to
enjoy
them
because
they
see
some
vanities
and
danger
,
in
them
,
so
as
the
earth
,
yea
,
even
their
life
is
burthensome
and
offensive
to
them
,
and
they
seeme
to
be
willing
to
die
before
their
time
.
It
is
most
certain
indeed
,
that
there
are
many
vanities
,
dangers
,
&
impediments
in
these
earthly
Felicities
,
but
this
hinders
not
,
but
wee
may
enjoy
them
in
their
good
use
freely
and
cheerfully
,
as
I
shall
endevour
to
shew
plainly
,
answering
the
objections
to
the
contrary
,
in
the
ensuing
Sections
:
And
it
is
also
most
certain
,
that
moderate
due
&
convenient
fasting
,
abstinence
,
and
forbearance
of
earthly
pleasures
,
retyrednesse
,
divine
melancholy
and
solitarinesse
,
as
I
may
call
it
,
heavenly
contemplation
,
extasies
and
the
like
,
addes
sprightfulnesse
●nd
heavenly
wings
to
our
souls
,
so
as
therby
wee
become
the
more
Angell
like
,
apt
and
prepared
to
receive
,
retain
and
enjoy
all
divine
Graces
,
all
heavenly
joys
&
consolations
,
even
to
elevate
our
souls
to
the
heavenly
Paradise
,
and
to
enjoy
God
himself
and
heavenly
delights
in
some
degree
on
earth
.
But
the
same
ought
to
be
done
duly
and
conveniently
,
as
I
intend
to
shew
in
the
seventh
Section
,
not
hindring
the
free
and
cheerfull
enjoy●ance
of
earthly
happinesse
at
due
and
convenient
times
also
,
in
the
good
use
therof
,
which
so
may
and
ought
to
be
enjoyed
freely
and
cheerfully
.
And
it
is
also
certain
,
that
by
an
immoderate
melancholy
,
and
overnice
and
slavish
forbearance
of
convenient
,
good
,
harmlesse
pleasures
,
the
spirit
may
somtimes
become
singular
,
vain-glorious
,
curious
,
and
wandring
from
harmlesse
and
lawfull
wayes
.
So
while
these
men
would
seem
to
live
after
a
strange
manner
,
wholly
above
themselves
:
By
not
endevouring
to
play
the
parts
of
men
,
aswell
as
of
Angels
,
they
somtimes
proceed
to
conceive
and
maintaine
prodigious
Paradoxes
,
and
erroneous
fancies
.
But
wee
are
to
know
,
that
while
wee
are
in
this
life
,
It
is
very
fair
,
good
,
lawfull
,
and
commendable
,
for
us
to
learn
well
,
to
play
the
parts
of
a
Man
;
yea
,
it
is
a
divine
knowledge
in
a
religious
and
vertuous
manner
,
rightly
and
duly
to
governe
,
use
and
enjoy
,
both
the
pleasures
of
the
minde
and
of
the
body
also
,
and
not
to
renounce
the
meanest
of
them
,
but
in
their
good
use
freely
to
enjoy
them
,
to
which
Nature
provokes
us
,
Reason
also
excites
us
,
yea
,
Religion
and
God
himself
exhorts
us
.
All
which
I
shall
endevour
to
shew
as
plainly
as
I
may
.
We
must
consider
,
wee
have
bodies
aswell
as
souls
,
which
require
due
refreshments
,
recreations
,
and
pleasures
,
to
which
every
man
findeth
in
himself
a
naturall
appetite
and
desire
,
yea
,
necessity
compels
us
therunto
,
wee
could
not
subsist
nor
live
without
these
.
And
Nature
willeth
very
wisely
,
that
these
actions
which
it
hath
enjoyned
us
for
our
necessity
,
be
also
delightfull
,
inviting
us
therunto
not
onely
by
appetite
,
but
by
reason
.
What
greater
folly
is
there
,
and
more
against
reason
aswell
as
nature
,
to
account
our
actions
vitious
,
because
they
are
naturall
,
unworthy
,
because
necessary
,
and
pleasant
.
It
is
indeed
contrary
to
Iustice
,
to
be
too
defective
,
stoicall
and
rigid
on
the
one
side
.
As
to
be
too
excessive
and
superfluous
on
the
other
.
So
that
as
wee
ought
not
to
take
such
pleasure
in
earthly
things
as
to
prejudice
the
health
and
safety
of
our
bodies
and
mindes
by
excesse
and
abuses
,
so
wee
ought
not
also
to
take
so
little
pleasure
therin
,
as
to
hinder
the
welfare
therof
through
defect
.
In
such
sort
,
as
wee
must
not
disallow
and
reprove
naturall
and
convenient
pleasures
,
as
wee
do
those
which
are
impious
,
vitious
,
and
superfluous
,
but
rather
greatly
commend
the
same
,
for
as
much
as
that
reasonable
meane
may
be
observed
therin
,
which
is
good
and
commendable
in
all
things
.
And
so
without
question
that
delectation
which
proceedeth
from
the
temperate
and
good
use
of
pleasures
is
to
be
enjoy'd
freely
and
●heerfully
.
And
it
is
also
reason
,
that
the
minde
should
partake
with
the
body
of
such
naturall
pleasures
which
are
just
,
good
,
and
convenient
These
two
,
the
body
and
the
minde
,
are
as
it
were
married
together
,
it
is
against
reason
,
not
well
done
to
divide
and
separate
this
naturall
conjunction
,
but
rather
wee
should
renew
the
same
by
mutuall
offices
.
The
Spirit
ought
to
quicken
and
revive
the
dull
,
heavy
body
.
The
body
also
should
stay
and
allay
that
strange
,
unnaturall
,
prodigious
,
proud
,
extravagant
lightnesse
of
the
spirit
.
The
Spirit
should
assist
and
favour
the
body
,
as
the
husband
,
the
wife
.
And
not
reject
it
nor
hate
it
.
It
should
not
abandon
the
body
,
and
refuse
the
naturall
pleasures
therof
,
which
are
due
,
convenient
,
just
,
lawfull
,
and
moderate
,
such
as
befits
the
Marriage
that
is
between
them
.
It
seemeth
unnaturall
,
Presumption
,
Pride
and
Folly
so
to
do
,
contrary
to
right
and
reason
;
It
should
a●her
in
all
cases
assist
the
body
to
mayntaine
it
alwayes
in
due
order
.
And
as
Nature
and
Reason
,
so
also
Religion
commendeth
,
yea
,
willeth
and
commandeth
the
enjoyment
of
earthly
happinesse
,
within
the
bounds
of
Temperance
and
Vertue
.
It
is
true
indeed
,
Religion
exhorts
and
commands
us
to
avoid
intemperance
and
abuses
herein
,
and
to
use
them
well
.
But
herein
it
doth
greatly
increase
our
happinesse
even
on
earth
,
for
as
hath
been
shewed
,
a
multitude
of
restlesse
desires
,
cares
,
feares
,
distempers
,
anguish
and
miseries
proceed
from
all
vice
and
impiety
even
in
this
World
.
And
no
men
on
earth
live
more
pleasantly
,
healthfully
,
prosperously
,
and
happily
then
the
contented
,
temperate
,
vertuous
,
gracious
man
.
So
that
Religion
greatly
addes
to
our
free
enjoyance
of
Terrestriall
happinesse
in
directing
us
to
avoid
the
abuses
therof
,
and
to
use
the
same
well
.
And
in
such
good
use
,
it
commendeth
,
willeth
and
commandeth
the
enjoyance
therof
freely
and
cheerfully
.
And
greatly
blameth
such
as
forbid
and
teach
the
contrary
.
To
instance
in
some
places
of
the
sacred
Scriptures
.
Thou
shalt
rejoyce
in
every
good
thing
which
the
Lord
thy
God
hath
given
thee
,
Thou
and
the
Levite
and
the
stranger
that
is
among
you
,
Deut.
26.11
.
Because
the
Lord
thy
God
shall
blesse
thee
in
all
thy
increase
,
and
in
all
the
work
of
thy
hands
,
therfore
thou
shalt
surely
rejoyce
Deut.
16.5
.
Behold
,
that
which
I
have
seene
,
(
saith
the
Preacher
)
It
is
good
and
comely
for
a
man
to
eat
and
to
drink
,
and
to
enjoy
the
good
of
all
his
labour
,
that
he
taketh
under
the
Sun
all
the
days
of
his
life
,
which
God
giveth
him
,
for
it
is
his
portion
.
Every
man
also
to
whom
God
hath
given
riches
and
wealth
,
and
hath
given
him
power
to
eate
thereof
,
and
to
take
his
portion
,
and
to
rejoyce
in
his
labour
,
This
is
the
gift
of
God
,
He
shall
not
much
remember
the
days
of
his
life
,
because
God
answereth
him
in
the
joy
of
his
heart
,
Eccles.
5.18
,
19
,
20.
Rejoyce
in
the
wife
of
thy
youth
,
Let
her
be
unto
thee
as
the
pleasant
Hind
&
loving
Roe
,
&
rejoyce
in
her
love
continually
,
saith
Solomon
,
Pro.
5.17
.
Now
the
Spirit
speaketh
expresly
,
saith
Saint
Paul
,
That
in
the
latter
times
,
some
shall
depart
from
the
faith
,
giving
heed
to
seducing
spirits
,
and
doctrines
of
Devils
,
speaking
lyes
in
hypocrisie
,
having
their
consciences
feared
with
a
hot
iron
,
forbidding
to
marry
,
and
commanding
to
abstain
from
meats
,
which
God
hath
created
to
be
received
with
thanksgiving
of
them
which
believe
and
know
the
truth
,
for
every
creature
if
God
is
good
,
and
nothing
to
be
refused
of
it
be
received
with
thanksgiving
,
for
it
is
sanctified
by
the
Word
of
God
and
Prayer
.
1
Tim.
4.2
,
3
,
4
,
5.
By
these
few
instances
(
amongst
divers
others
which
might
be
added
)
it
appeares
that
we
may
freely
and
cheerfully
enjoy
these
earthly
happinesses
,
and
that
such
as
forbid
or
deny
the
same
are
greatly
to
be
blamed
.
The
rather
because
as
Saint
Paul
signifieth
in
the
forenamed
place
to
Timothy
,
That
God
hath
created
them
to
be
received
with
thanksgiving
of
them
which
believe
and
know
the
truth
.
God
himself
is
the
Author
of
these
.
Riches
and
honour
come
from
God
(
saith
King
Solomon
)
and
the
blessing
of
the
Lord
maketh
rich
.
He
created
,
saith
Moses
,
the
Paradise
of
pleasure
,
wherin
hee
planted
man
.
They
are
Gods
gifts
,
saith
the
Wife
man
,
and
ordained
of
him
,
(
which
appears
also
by
their
variety
and
pleasantnesse
)
not
only
for
necessitie
but
for
lawful
and
moderate
delight
,
Eccles.
5.18
,
19.
And
therfore
if
well
used
are
to
be
esteemed
as
his
gifts
and
blessings
.
Also
they
may
serve
to
many
excellent
uses
,
as
hath
been
said
in
the
former
Section
,
even
to
increase
in
us
heavenly
joy
and
happinesse
also
,
of
which
I
intend
to
write
in
the
last
Section
.
And
therfore
in
all
these
respects
it
appeares
,
That
such
as
use
these
terrestriall
Felicities
with
moderate
delectation
,
to
the
glory
of
God
,
and
so
to
good
ends
,
are
better
to
be
reputed
,
then
such
as
unduly
,
inconsideratly
and
rashly
,
neglect
and
refuse
so
great
good
which
God
lovingly
and
freely
offers
to
our
acceptance
.
Wherefore
Monks
,
Anchorites
,
Carthusian
Fryers
,
and
others
of
the
rigid
and
Stoicall
sort
of
people
are
in
a
great
error
,
who
superstitiously
refuse
and
neglect
Riches
,
Honours
,
Mariage
,
Flesh
,
Wine
,
moderate
and
lawfull
Recreations
●n
their
good
use
.
It
seems
they
think
themselves
wiser
in
refusing
,
then
their
Creator
is
in
offering
●o
great
benefits
.
This
superstitious
opinion
is
most
commonly
found
in
discontented
brain-sicke
men
;
Surely
they
are
injurious
,
to
reason
,
unjustly
depriving
themselves
of
the
good
enjoyance
of
much
happinesse
,
yea
,
to
Religion
and
God
himselfe
,
very
much
detracting
from
his
goodnesse
,
and
most
free
love
and
kindnesse
.
From
whence
should
this
opinion
and
beliefe
spring
,
that
God
taketh
pleasure
in
the
refusall
&
neglect
of
the
good
use
and
enjoyance
of
his
creatures
,
which
hee
freely
commends
,
exhorts
,
and
offers
to
our
acceptance
.
But
the
wiser
Philosophers
and
Christians
have
beene
and
are
of
another
opinion
;
as
Saint
Paul
was
,
Rom.
14.
1
Tim.
4.
The
practice
also
of
our
Saviour
,
Who
saith
of
himselfe
,
The
Sonne
of
man
came
eating
and
drinking
,
&c.
Matth
11.
Of
the
Christians
in
the
Primitive
Church
.
Who
did
eat
their
meat
together
with
gladnesse
and
singlenesse
of
heart
,
Acts
2.46
.
Of
those
which
resorted
to
the
feasts
of
Charity
mentioned
.
Iude
12.
which
are
recorded
to
be
certain
Banquets
which
the
Christians
kept
altogether
,
and
of
divers
other
in
all
ages
.
Do
shew
that
this
opinion
of
the
free
and
cheerfull
enjoyance
of
earthly
happinesse
in
the
moderate
and
good
use
therof
ought
to
be
embraced
.
The
objections
to
the
contrary
,
I
shall
endevour
to
answer
in
the
following
Sections
.
So
that
if
we
will
be
ruled
by
Nature
,
Reason
,
Religion
,
by
God
himself
,
if
wee
will
follow
the
opinion
of
the
wiser
Christians
.
The
practice
of
our
Saviour
,
and
of
those
Christians
in
the
Primitive
Church
and
others
in
all
Ages
,
if
we
can
use
these
earthly
Felicities
with
Temperance
,
to
the
glory
of
God
,
wee
may
surely
enjoy
them
in
such
good
use
freely
and
cheerfully
.
Let
us
then
enjoy
God
in
all
things
,
and
all
things
in
him
,
and
to
his
glory
.
The
abstract
of
the
fourth
SECTION
.
THat
we
in
Earths
delights
,
free
joy
may
finde
,
Le
ts
banish
Superstition
from
our
minde
.
Most
certainly
,
if
we
could
truly
see
Religious
excellencie
,
we
should
be
Enamour'd
with
its
beauty
presently
However
some
do
think
that
rigidly
,
The
same
doth
hinder
earths
felicity
,
And
therfore
too
too
superstitiously
Refuse
the
same
,
so
making
others
feare
To
tread
these
divine
paths
,
conceiting
there
Is
nought
but
rigid
solitarinesse
Debarring
them
,
from
earthly
happinesse
Wheras
indeed
,
the
same
doth
much
increase
Terrestriall
joys
,
externall
happinesse
.
These
men
would
seeme
to
be
exceeding
wise
In
studying
altogether
to
despise
All
earthly
pleasures
,
insomuch
they
feare
To
see
or
taste
therof
,
as
if
they
were
Infectious
,
in
their
good
and
harmlesse
use
And
so
because
of
dangers
in
abuse
They
weakly
fear
to
enjoy
them
,
Thus
they
finde
The
world
a
grief
,
a
burthen
to
their
minde
.
Wheras
in
truth
,
we
ought
without
abuse
To
enjoy
earth
happinesse
,
in
its
good
use
Freely
,
to
which
Nature
greatly
excites
us
And
reason
also
liberally
invites
us
.
Justice
and
Temperance
d●
aswell
condemne
,
Stupidity
and
fayling
in
extreme
As
the
other
way
,
intemperance
in
excesse
,
Both
hindering
true
delight
and
happinesse
.
Religion
also
doth
commend
the
joy
.
Which
in
the
temperate
use
therof
we
may
Receive
therin
,
it
bids
us
freely
take
Those
pleasures
which
were
onely
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
blisse
As
heaven
doth
offer
,
greatly
do
amisse
.
But
Lord
,
do
thou
our
mindes
so
guide
,
so
raise
,
That
we
all
things
in
thee
,
and
to
thy
praise
May
still
enjoy
,
and
also
that
we
may
Thy self
in
all
things
,
evermore
enjoy
.
The
fifth
Section
.
Wee
may
enjoy
earthly
Felicities
,
notwithstanding
their
vanities
,
&c.
THe
reasons
why
many
men
do
so
much
condemne
the
free
and
cheerfull
enjoyance
of
earthly
happinesses
,
are
because
of
their
vanities
,
dangers
,
impediments
and
the
like
.
But
I
shall
now
endevour
to
shew
,
that
wee
may
and
ought
to
enjoy
them
freely
and
cheerfully
notwithstanding
these
;
And
first
in
this
Section
,
Notwithstanding
their
vanities
.
Those
that
would
mayntain
the
contrary
,
do
worthily
and
truly
tell
us
,
That
earthly
Riches
,
Honours
,
and
Pleasures
are
vain
,
short
,
uncertain
,
and
transitory
.
And
that
in
comparison
of
eternall
an
heavenly
Felicities
,
they
are
not
worthy
to
b●
esteemed
,
but
rather
to
be
despised
.
It
is
most
certaine
indeed
,
that
those
soul●
which
do
often
contemplate
the
heavenly
glor●
and
are
truly
raised
to
the
knowledge
of
divin●
things
,
are
elevated
above
all
pleasures
and
Felicities
of
the
earth
,
in
as
much
as
Eternity
is
abov●
time
,
and
infinite
Felicities
above
vanities
.
An●
in
these
thoughts
they
are
often
so
raised
abov●
themselves
,
that
if
they
were
capable
of
vaniti●
they
woud
not
know
themselves
,
while
thei●
souls
are
thus
contemplating
on
the
treasures
,
th●
glory
,
and
the
delights
of
heaven
.
So
as
they
do
in
part
taste
before
hand
of
the
sweetnesse
of
those
Felicities
which
they
hope
to
receive
at
the
end
of
their
life
;
which
makes
them
very
generously
to
tread
under
foot
,
all
the
pleasures
and
greatnesses
of
the
earth
,
while
their
souls
are
in
such
contemplations
,
directing
their
aymes
to
heaven
.
And
it
is
also
most
true
that
the
Felicities
of
the
earth
are
not
worthy
to
be
compared
with
those
of
heaven
either
in
worth
,
or
duration
of
time
,
they
are
altogether
vain
,
even
as
nothing
in
such
comparison
.
Yet
notwithstanding
in
respect
of
our
nature
,
infirmities
,
weaknesses
,
and
necessities
,
And
in
●●spect
,
of
themselves
also
without
such
compa●●on
.
They
are
to
be
well
esteemed
both
in
re●●ect
of
time
&
worth
,
even
as
the
gifts
and
blessings
of
God
commended
,
yea
commanded
to
be
joyed
in
their
good
use
,
rather
then
neglected
refused
,
As
serving
also
to
many
excellent
uses
●●d
purposes
,
even
to
increase
in
us
divine
and
●●avenly
joys
and
happines
,
of
all
which
,
I
shall
●re
also
discourse
of
somewhat
more
particu●rly
.
And
first
in
respect
of
our selves
,
In
that
they
●●e
naturall
and
necessary
to
us
.
Which
appears
〈◊〉
their
pleasantnesse
,
and
variety
of
curious
co●urs
,
harmonious
sounds
,
pleasant
tasts
,
and
fra●rant
smels
which
God
hath
particularly
appro●riated
to
every
kinde
of
creature
,
affording
ra●her
delight
then
necessity
.
But
if
wee
consider
●ow
necessary
they
are
also
,
As
that
wee
cannot
mayntain
our selves
,
not
live
without
them
,
we
●hall
know
,
That
they
are
to
us
of
much
worth
,
●nd
therfore
to
be
well
esteemed
and
freely
en●oyed
in
their
good
use
.
Necessity
and
pleasure
is
an
excellent
Marri●ge
in
Nature
.
And
it
is
good
reason
that
those
actions
which
are
necessary
,
should
also
be
delightfull
,
to
which
,
as
hath
bin
said
,
both
Nature
and
Reason
invites
us
,
And
therefore
such
as
goe
about
to
break
this
marriage
,
doe
endevour
〈◊〉
disunite
that
which
Reason
and
Nature
ha●
joyned
together
.
Whence
it
may
be
inferr'd
that
super
flui●
which
is
vain
and
vitious
in
all
things
being
〈◊〉
chewed
,
we
may
not
disdain
freely
and
cheerfu●ly
to
enjoy
these
earthly
Pleasures
,
Recreatio●
and
Felicities
,
which
God
himself
hath
ordaine
to
be
naturall
,
necessary
and
pleasant
,
and
del●ctable
to
us
.
Secondly
,
in
respect
that
they
are
the
gifts
an●
blessings
of
God
,
ordained
and
created
for
o●
good
use
&
enjoyance
,
&
which
he
lovingly
offers
up
to
our
good
use
&
acceptance
,
yea
,
commends
&
commands
the
good
use
and
enjoyanc●
therof
,
as
appears
in
the
former
Section
:
Therefore
to
be
well
esteemed
,
even
as
his
gifts
an●
blessings
,
and
in
their
good
use
to
be
enjoyed
freely
and
cheerfully
.
Thirdly
,
they
are
to
be
well
esteemed
,
as
serving
to
many
excellent
uses
,
to
Gods
glory
.
And
therin
,
to
the
good
of
our selves
and
others
,
Naturall
,
as
the
mayntenance
of
our
bodies
and
mindes
in
due
temper
,
and
supernaturall
,
insomuch
as
they
may
be
an
occasion
greatly
to
encrease
our
heavenly
joy
and
happinesse
.
Of
which
I
purpose
to
write
particularly
in
the
last
Section
.
So
as
although
in
comparison
of
the
heavenly
●●licities
,
these
of
the
earth
are
vaine
,
short
,
and
●●ansitory
,
and
with
the
same
not
worthy
to
be
●●mpared
,
yet
without
such
comparison
,
and
in
●espect
of
our
nature
and
necessities
.
And
for
as
●uch
as
they
are
Gods
gifts
and
blessings
,
com●ended
and
commanded
to
be
received
and
en●oyed
.
And
since
many
good
uses
may
be
made
●hereof
,
to
the
increase
of
our
happinesse
both
●ere
and
in
Heaven
.
Therefore
they
are
to
be
●njoyed
,
And
such
as
either
through
ignorance
,
●eevishnesse
,
or
Superstition
do
neglect
and
reuse
the
enjoyance
of
these
earthly
blessings
●n
their
good
use
,
are
to
be
censured
and
●lamed
.
The
abstract
of
the
fifth
SECTION
.
THose
souls
which
raised
are
above
the
skie
To
heavenly
glory
,
to
Eternitie
In
contemplations
,
do
most
certainly
Account
earths
joyes
,
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
inflam'd
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
rais'd
above
the
Skie
,
They
seem
to
tread
down
very
generously
All
earthly
joys
beneath
their
feet
as
vain
Not
worthy
their
esteem
,
Their
glorious
aime
.
And
surely
,
no
comparison
can
be
Twixt
earthly
times
,
and
heavens
eternitie
.
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
onely
for
necessity
,
but
delight
,
Which
doth
appear
because
unto
our
sight
And
all
our
sences
,
they
afford
variety
Of
delectations
,
even
to
satiety
Beyond
necessity
,
and
therfore
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
onely
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
Vs
unto
all
good
actions
,
and
to
raise
Our
souls
to
God
himself
,
to
heavenly
joys
From
whence
these
spring
,
and
so
to
taste
,
to
finde
Pleasures
of
heaven
,
on
earth
,
within
our
minde
:
So
though
earths
joys
be
vain
and
transitory
,
Yet
may
we
therof
,
make
us
crowns
of
glory
,
The
sixt
Section
.
Wee
may
enjoy
earthly
Happinesse
,
notwithstanding
their
dangers
,
&c.
ALthough
it
be
most
certain
,
there
are
many
dangers
and
impediments
,
in
earthly
Riches
,
Honours
and
Pleasures
,
yet
these
may
be
avoided
,
&
so
c●nverted
to
our
Felicity
,
in
as
much
as
to
eschew
and
overcome
them
,
or
to
endevour
so
to
do
,
is
acceptable
to
God
,
and
by
him
rewarded
,
And
(
since
they
are
to
us
naturall
,
necessary
commended
and
commanded
by
Reason
and
Religion
it self
as
Gods
creatures
,
gifts
,
and
blessings
to
be
enjoyed
in
their
good
uses
which
are
many
,
as
hath
bin
shewed
)
their
dangers
and
impediments
hinder
not
,
but
wee
may
enjoy
them
in
their
good
use
freely
and
cheerfully
.
But
they
which
would
mayntain
the
contrary
,
truly
tell
us
,
First
,
That
earthly
Riches
,
Honour
and
Pleasures
are
dangerous
,
disposing
us
to
Covetousnesse
,
Ambition
,
Intemperance
,
and
sundry
vices
.
But
wee
may
truly
answer
,
Although
these
earthly
Felicities
be
dangerous
,
disposing
us
to
such
vices
.
This
is
no
sufficient
reason
to
divert
us
from
the
good
use
of
them
,
It
is
absurd
to
say
,
A
man
may
not
use
a
Knife
,
because
some
have
cut
their
fingers
therewith
,
So
to
say
wee
ought
not
,
to
desire
Riches
,
Honor
,
&
Pleasures
in
a
moderate
manner
,
And
so
in
their
good
use
freely
to
enjoy
them
,
because
they
are
an
occasion
that
some
men
fall
into
Covetousnesse
,
Ambition
,
Intemperance
,
and
other
vices
,
is
an
insufficient
Reason
.
The
affections
as
one
saith
,
Are
the
nerves
and
sinews
of
the
soule
,
They
serve
to
contract
,
to
slacken
,
to
lift
up
,
to
lay
down
,
to
stirre
and
settle
the
same
,
whersoever
it
will
,
even
as
the
body
is
moved
and
removed
by
its
ligaments
,
wherefore
they
are
to
be
preserved
and
moderated
,
not
taken
away
,
and
utterly
destroyed
.
We
are
to
imitate
,
in
this
,
a
well
experienced
Horsman
,
who
for
to
tame
and
manage
well
his
horse
,
will
not
take
from
him
agilitie
and
courage
,
but
endevours
especially
to
bring
him
to
run
,
to
turn
,
to
rise
,
to
curvet
,
and
to
stand
,
how
and
when
it
pleaseth
him
,
and
not
according
to
the
horses
will
,
even
so
when
wee
perceive
our
affections
inclining
to
stubborne
disobedience
,
we
ought
rather
to
correct
and
reform
the
same
with
reason
and
judgement
,
then
wholly
to
mortifie
and
extinguish
them
,
And
although
the
Riches
,
Honour
and
Pleasures
of
the
earth
be
dangerous
temptations
to
evill
;
Yet
for
a
man
not
be
ill
,
where
he
hath
no
provocations
therunto
,
is
lesse
commendable
,
and
deserving
,
then
to
be
good
in
the
midst
of
dangers
and
temptations
.
Insomuch
that
if
we
can
make
a
good
use
even
of
these
dangers
and
temptations
by
overcomming
,
or
endevouring
to
overcome
them
(
for
God
that
accepts
the
will
for
the
deed
,
will
lovingly
accept
of
our
good
wishes
&
endevours
,
and
his
Power
is
made
perfect
in
our
weaknesse
and
infirmities
,
as
(
S.
Paul
saith
)
the
same
shall
then
convert
to
our
good
and
advancement
,
we
shal
be
greatly
rewarded
in
heaven
,
for
such
conquest
and
endevours
,
in
such
good
use
therfore
even
of
these
dangers
,
we
may
take
Saint
James
exhortation
,
Count
it
all
joy
,
saith
he
,
when
ye
fall
into
divers
temptations
.
But
it
is
further
objected
to
this
purpose
,
by
such
as
would
deny
this
truth
.
They
truly
tell
us
,
That
we
are
exhorted
in
Gods
sacred
Word
to
forsake
,
hate
and
overcome
the
World
,
and
wee
may
also
truly
answer
,
That
surely
it
is
not
ment
therin
by
forsaking
,
and
hating
the
World
,
that
wee
should
goe
live
in
a
Monastery
,
forsweare
Marriage
,
Vow
wilfull
Poverty
,
refuse
lawfull
meats
,
moderate
and
expedient
Recreations
,
and
the
like
.
But
rather
in
the
same
sense
as
wee
are
exhorted
to
forsake
&
hate
father
,
mother
,
wife
,
children
,
&c.
That
is
for
Christs
sake
and
the
Gospels
,
rather
then
forsake
him
and
goodnesse
.
By
forsaking
,
hating
and
overcomming
the
World
is
meant
the
dangers
,
abuses
,
and
evils
therof
,
certainly
not
the
good
things
therin
in
a
superstitious
manner
.
These
as
hath
bin
said
,
may
be
enjoyed
notwithstanding
their
vanities
and
dangers
in
their
good
use
freely
and
cheerefully
.
To
contemne
,
overcome
and
be
above
the
World
,
is
indeed
a
brave
proposition
,
and
many
there
be
who
glory
to
discourse
therof
.
Though
perchance
they
scarce
know
what
it
is
,
much
lesse
practice
it
.
The
world
is
often
dangerous
and
wanton
in
a
corner
,
in
solitarines
,
in
idlenes
and
in
those
places
and
actions
where
some
men
make
profession
of
flying
from
it
,
and
trampling
it
underfoot
,
which
is
meant
of
Hypocrites
who
have
so
much
degenerated
from
their
beginning
,
That
there
remayneth
almost
nothing
but
the
habit
,
And
that
also
serveth
to
puffe
them
up
;
to
make
them
proud
and
impudent
,
which
is
quite
contrary
to
their
Institutions
.
But
to
contemne
the
use
,
the
service
,
the
commodity
,
and
therin
the
enjoyance
and
pleasures
of
the
World
,
what
accusation
is
it
against
Nature
that
invites
us
,
against
Reason
that
wils
us
therunto
,
yea
,
against
the
Author
that
made
them
to
these
ends
?
What
ingratitude
is
it
to
refuse
that
which
God
lovingly
offers
?
To
sequester
our selves
from
the
company
of
the
World
,
and
from
the
enjoying
of
earthly
things
,
because
of
their
dangers
,
proceeds
,
as
a
Reverend
Divine
saith
,
from
a
weak
,
base
,
and
distrustfull
minde
,
as
if
we
would
so
force
goodnesse
upon
our selves
,
That
therfore
onely
wee
would
be
good
because
we
cannot
be
ill
,
but
for
a
man
to
know
the
highest
of
worldly
contentments
,
To
live
in
the
throng
of
the
World
,
and
yet
to
be
above
it
,
to
use
it
,
enjoy
it
&
contemne
it
,
as
he
pleases
,
to
compell
it
to
his
service
without
infection
,
well
becomes
the
noble
courage
of
a
Christian
.
No
man
indeed
can
serve
two
masters
,
we
cannot
serve
God
and
Mammon
,
Let
us
then
make
the
World
our
slave
,
onely
God
our
master
.
It
is
true
indeed
,
then
,
to
be
servants
to
the
World
,
It
is
better
to
goe
out
of
it
,
but
to
use
it
as
a
Master
compelling
it
to
our
service
,
in
all
good
ways
without
abuses
,
as
it
is
more
difficult
then
to
sequester
our selves
from
it
,
so
is
it
also
more
victorious
,
and
shall
be
an
occasion
of
greater
triumphs
and
brighter
Crowns
in
Heaven
.
The
abstract
of
the
sixt
SECTION
.
ALthough
't
is
certain
,
that
terrestriall
treasures
Honour
and
greatnesse
,
also
earthly
pleasures
Do
greatly
tempt
us
unto
covetousnesse
,
Ambition
,
all
intemperate
vitiousnesse
.
Yet
in
good
use
therof
,
we
freely
may
The
greatest
pleasures
therof
,
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
prayse
and
glory
,
to
do
well
.
In
midst
of
great
tem●tations
,
then
to
be
Otherwise
good
,
for
meer
necessity
.
And
as
the
danger
's
greater
,
we
shall
be
The
more
rewarded
for
such
victory
.
Wheras
to
sequester
our selves
for
fear
Into
a
Monastery
,
or
forbear
Things
lawfull
as
expe●ient
recreation
(
Which
may
and
ought
with
moderate
delectation
Be
us'd
)
because
of
dangers
,
doth
proceed
Out
of
a
weak
distrustfull
minde
indeed
.
But
for
a
man
to
know
the
highest
joy
The
world
affords
,
and
yet
without
annoy
To
live
therin
,
and
as
a
Master
use
The
same
in
all
respects
,
without
abuse
,
And
can
even
as
he
list
the
world
compell
,
Vnto
his
service
,
and
even
then
do
well
In
midst
of
great
temptations
,
surely
he
In
heaven
,
with
brightest
glory
crown'd
shall
be
.
The
seventh
Section
.
Wee
may
enjoy
earthly
Felicities
,
notwithstanding
their
impements
,
&c.
SVch
men
as
object
against
the
free
and
cheerfull
enjoyance
of
earthly
Felicities
do
truly
tell
us
,
That
the
enjoyance
and
use
of
earthly
happinesse
doth
often
hinder
us
in
the
attainment
,
and
also
enjoyment
of
supernaturall
and
heavenly
things
.
But
we
may
also
truly
answer
,
&
are
to
know
,
That
it
is
indeed
onely
the
abuses
of
these
Pleasures
and
Felicities
that
hinder
us
therin
,
otherwise
in
their
good
vse
,
They
may
serve
as
spectacles
to
seeth
by
the
more
cleerly
into
heaven
,
and
may
further
us
in
all
good
heavenly
ways
.
They
may
stirre
us
up
to
thankfulnesse
,
and
to
all
duties
of
pietie
,
encrease
our
love
to
God
,
and
joy
in
him
,
They
may
be
notable
encouragements
to
do
more
worthily
,
and
to
go
on
more
cheerfully
in
the
ways
of
God
,
and
in
such
good
use
they
may
be
sweet
and
pleasant
additions
to
our
hope
of
heaven
.
And
by
viewing
and
enjoying
these
wee
may
look
higher
to
their
Fountain
,
contemplating
the
excellency
,
sweetnesse
and
beauty
of
the
Creator
who
is
infinitely
more
excelling
,
and
so
in
some
measure
;
espie
and
enjoy
the
Felicities
of
heaven
also
while
we
are
on
earth
,
but
of
this
more
at
large
in
the
next
Section
.
And
therfore
in
their
good
use
wee
may
enjoy
them
freely
and
cheerefully
.
But
such
as
would
mayntaine
the
contrary
,
do
further
object
to
this
purpose
more
particularly
,
The
most
materiall
Objections
I
shall
endevour
to
collect
briefly
,
and
so
to
answere
them
,
They
truly
tell
us
.
First
,
that
Abstinence
and
forbearance
of
pleasures
,
doth
best
fit
and
prepare
the
minde
for
the
well
performance
of
all
divine
Exercises
and
Contemplations
.
Secondly
,
that
many
ill
men
possesse
and
enjoy
these
e
rthly
Felicities
,
and
many
good
men
want
them
,
which
shews
,
(
say
they
)
the
same
are
hinderances
in
goodnesse
.
Thirdly
,
that
our
Saviour
saith
,
It
is
hard
for
a
rich
man
to
enter
into
heaven
;
And
Saint
Paul
,
Not
many
mighty
,
not
many
noble
are
called
,
and
that
the
mourners
,
the
meek
and
dejected
spirits
,
are
rather
pronounced
blessed
in
Gods
Word
,
then
voluptuous
men
.
All
which
I
shall
endevour
to
answer
briefly
.
Concerning
the
first
,
That
fasting
and
forbearance
of
pleasures
,
fits
and
prepares
the
minde
for
divine
Exercises
.
It
is
most
true
,
and
it
is
very
requisite
and
good
that
we
fast
,
pray
,
repent
,
be
abstemious
,
and
exercise
our selves
in
all
Christian
duties
,
so
far
as
we
may
conveniently
without
superstition
,
as
wee
are
exhorted
therunto
.
And
,
God
forbid
,
that
I
should
be
guilty
of
speaking
against
due
and
convenient
fasting
,
abstinence
,
and
therin
retirednesse
from
pleasures
of
the
World
,
to
divine
Contemplations
,
which
at
due
and
convenient
times
,
is
certainly
most
pleasing
to
God
,
And
very
beneficiall
both
to
body
and
minde
,
disburthening
the
same
of
many
grosse
humours
,
vapours
,
and
spirits
,
and
so
taking
away
sloth
,
dulnes
,
many
distempers
,
&
making
our
minds
,
as
farre
as
is
possible
in
this
World
,
like
Angels
most
free
,
quick
,
and
sprightly
in
the
performance
of
all
divine
Exercises
,
and
so
most
apt
and
well
prepared
for
the
conceiving
,
Receiving
,
and
retayning
of
all
divine
and
heavenly
illuminations
and
consolations
.
But
herein
it
is
good
to
observe
a
due
and
convenient
order
(
as
concerning
fasting
)
according
to
the
prescriptions
and
customes
,
of
the
Church
and
Saints
in
all
Ages
,
to
fast
publikely
,
when
Authority
enjoyns
us
,
sometimes
privatly
according
to
our
Saviours
exhortation
,
and
the
usuall
practice
of
religious
Christians
,
which
is
good
to
be
done
at
,
and
in
convenient
time
,
as
somtimes
forbearing
a
meale
,
somtimes
a
day
,
till
night
or
the
like
,
when
,
and
so
,
long
as
we
may
conveniently
and
by
our
owne
experience
finde
the
same
,
doth
make
us
best
prepared
for
all
divine
exercises
and
contemplations
.
And
also
upon
good
occasions
,
It
is
not
good
to
make
an
extraordinary
exercise
ordinary
,
which
in
some
sort
takes
away
the
excellency
therof
.
And
because
it
is
an
extraordinary
exercise
,
extraordinary
occasions
best
be
fits
the
same
.
And
so
of
other
Christian
duties
,
a
due
and
convenient
order
is
to
be
observed
in
all
of
them
,
according
to
that
of
the
Wiseman
,
There
is
a
time
for
all
things
,
a
time
to
be
dejected
,
a
time
to
mourn
,
a
time
to
refraine
from
pleasures
,
&c.
Eccles.
3.
Yet
ought
wee
not
to
be
so
superstitiously
nice
,
as
to
refuse
Gods
creatures
,
gifts
,
and
blessings
which
he
freely
offers
to
our
good
use
,
and
enjoyance
,
and
so
hinder
and
prejudice
the
welfare
of
our
bodies
and
mindes
,
through
defect
.
But
these
earthly
felicities
also
are
to
be
used
and
enjoyed
in
due
order
,
and
at
convenient
times
,
The
Wise
man
also
saith
,
There
is
a
time
to
laugh
,
a
time
to
rejoyce
,
&c.
Eccles.
3.
And
commonly
in
the
use
and
enjoyance
of
meat
,
drink
,
recreations
,
and
all
pleasures
,
a
temperate
custome
,
as
it
is
most
beneficiall
to
the
welfare
of
the
body
and
minde
.
So
also
is
it
most
pleasant
,
and
such
men
as
so
use
and
enjoy
the
same
may
be
commonly
observed
to
be
the
most
healthy
,
free
,
cheerfull
,
and
happy
men
,
and
consequently
apt
,
and
well
prepared
for
the
performance
of
all
good
exercises
of
body
,
and
minde
,
both
humane
and
heavenly
.
And
the
free
and
cheerfull
enjoyance
of
earthly
happinesses
also
,
may
encourage
and
stirre
us
up
to
all
divine
exercises
,
and
may
be
an
occasion
of
many
heavenly
contemplations
and
consolalations
,
as
more
plainly
appeares
in
the
last
Section
.
And
so
further
us
in
the
attainment
,
and
also
enjoyment
of
supernatuall
and
heavenly
things
,
rather
then
hinder
the
same
,
And
therefore
in
such
good
use
,
(
notwithstanding
this
objection
)
may
at
convenient
times
be
enjoyed
freely
and
cheerfully
.
It
is
true
also
as
it
is
further
objected
,
That
many
ill
men
enjoy
earthly
felicities
and
many
good
men
want
them
:
And
good
reason
for
it
because
of
their
dangers
and
impediments
,
as
hath
been
objected
and
answered
.
God
like
a
wise
Physician
,
a
loving
Father
,
often
keeps
his
servants
from
these
things
knowing
(
Perchance
)
the
same
will
hurt
them
,
for
we
are
prone
to
fall
into
abuses
and
wickednesse
:
And
we
had
much
better
never
enjoy
them
,
then
abuse
them
.
But
these
dangers
,
abuses
,
and
hinderances
may
be
avoided
,
(
Converted
to
our
good
,
and
encrease
our
happines
,
as
hath
been
shewed
and
answered
before
.
Or
perchance
the
reason
why
many
good
men
want
these
may
be
to
try
,
stirre
up
,
quicken
and
refine
all
heavenly
graces
in
them
,
and
so
to
encrease
their
glory
and
happinesse
in
Heaven
,
And
the
reason
why
some
ill
men
enjoy
them
,
may
be
for
their
greater
mi
ery
and
punishment
in
the
ill
uses
of
them
,
O
perhaps
lest
these
earthly
,
should
be
thought
of
any
value
in
respect
of
heavenly
felicities
,
or
divers
other
Reasons
best
known
to
the
Almighty
.
Yet
many
good
men
also
,
as
the
most
regular
Philosophers
and
greatest
professors
of
verrue
,
Zeno
,
Cato
,
Scipio
,
Epaminondas
,
Plato
,
Socrates
himself
and
divers
others
have
used
,
enjoyed
,
and
written
in
commendation
of
love
,
and
other
sports
,
delights
and
pleasures
.
Likewise
Abraham
,
Job
,
Solomon
,
and
innumerable
others
have
possessed
and
enjoyed
these
earthly
Felicities
.
And
somtimes
Christ
himself
(
as
at
the
Marriage
in
Cana
)
would
use
and
approve
of
the
enjoyment
of
earthly
creatures
lest
they
should
be
thought
evill
.
Being
indeed
of
themselves
good
,
but
of
an
indifferent
nature
to
us
,
good
,
or
evill
,
as
they
are
well
used
or
abused
.
But
being
well
used
with
mediocrity
and
to
good
ends
.
They
are
without
question
,
rather
to
be
used
and
enjoyed
then
despised
or
neglected
,
Vnto
the
pure
all
things
are
pure
,
saith
Saint
Paul
.
And
again
,
Rom.
14.14
.
I
know
and
am
perswaded
by
the
Lord
Jesus
(
saith
he
)
That
there
is
nothing
unclean
of
it selfe
,
But
to
him
that
esteemeth
any
thing
unclean
,
to
him
it
is
unclean
;
and
in
the
same
Chapter
hee
intimateth
,
Such
to
be
the
weaker
Christians
who
are
nice
and
scrupulous
in
these
things
.
Yet
however
wee
ought
not
to
despise
such
men
who
refuse
the
moderate
use
of
earthly
blessings
:
Saint
Pa●l
adviseth
so
,
Rom.
14.2
,
10
,
13.
Forasmuch
(
as
he
saith
)
aswell
such
as
eate
,
or
drink
,
or
such
as
refuse
,
both
do
it
to
pleas●
God
,
and
to
give
God
thanks
.
Wherfore
it
appears
,
Although
such
refusall
be
superstition
,
and
folly
,
in
such
men
,
yet
sith
they
do
it
to
please
God
,
we
ought
not
to
despise
,
or
judge
them
,
But
rather
respect
and
wel
esteem
them
,
for
their
good
intents
and
purposes
.
Let
no
man
judge
you
in
respect
of
meate
or
drinke
,
or
of
an
holy
day
,
or
of
the
new
Moone
,
or
Sabbath
days
,
Col.
2.16
.
True
it
is
we
reade
of
many
ancient
Fathers
,
and
holy
men
who
have
been
very
strict
and
observant
in
the
refusall
of
riches
,
of
honour
,
of
dainty
meats
,
flesh
,
wine
,
marriage
,
and
all
pleasures
,
and
lived
in
Deserts
,
Cels
,
and
Monasteries
very
abstemiously
,
eating
very
seldome
,
and
faring
onely
with
bread
,
water
,
herbs
,
or
other
course
meat
,
And
of
Saint
John
Baptist
who
lived
a
very
austere
life
,
Whose
garments
were
onely
of
Camels
haire
,
and
girdle
of
skins
,
his
meat
Locusts
and
wild
honey
,
Of
whom
our
Saviour
saith
,
Matth.
11.
That
he
came
neither
eating
nor
drinking
,
and
blamed
them
who
therfore
said
,
he
had
a
Devill
.
Wherfore
wee
are
to
reverence
and
well
approve
of
the
severe
sanctitie
of
those
ancient
Fathers
,
and
holy
men
(
respecting
their
good
intents
,
being
intended
and
done
to
the
glory
of
God
,
and
in
and
through
Christ
Iesus
gloriously
●ewarded
)
yet
wee
may
as
much
admire
those
●thers
,
as
devou●
and
of
like
sanctity
,
who
imi●ate
our
Saviour
,
He
saith
of
him
(
after
hee
had
●old
of
Saint
John
Baptists
severity
as
before
,
Matth.
11.
)
That
the
Sonne
of
man
came
eating
and
drinking
,
But
being
with
temperance
and
moderation
,
Hee
blamed
those
which
therfore
●aid
,
Behold
,
a
man
gluttonous
,
and
a
Wine-bib●ber
,
a
friend
of
Publicans
and
sinners
,
concluding
,
But
wisdome
is
justified
of
her
children
,
implying
his
innocency
,
And
that
there
ought
to
be
a
wise
moderation
in
all
things
.
Now
such
as
imitate
our
Saviour
,
and
those
ancient
Christians
in
the
Primitive
times
,
Who
did
eate
their
meate
together
with
gladnesse
and
singlenesse
of
heart
,
And
those
who
resorted
to
those
ancient
Feasts
and
Banquets
of
Charity
,
of
whom
I
have
written
before
,
and
others
since
in
all
ages
vertuous
and
religious
Christians
of
all
degrees
,
who
have
not
disdained
to
enjoy
these
gifts
and
blessings
of
God
in
their
good
use
,
are
much
better
to
be
reputed
then
such
as
refuse
so
much
good
,
which
God
lovingly
and
freely
offers
to
our
acceptance
,
good
use
,
&
enjoyance
.
Such
therfore
who
can
live
in
the
World
,
and
yet
be
so
spirituall
and
heavenly
minded
,
That
they
can
use
it
as
if
they
used
it
not
,
how
,
&
when
they
please
for
their
owne
advantage
,
Who
ca●
be
temperate
like
our
Saviour
amongst
Publicans
and
sinners
,
or
as
Lot
,
be
a
good
man
in
Sodome
.
Such
as
know
these
earthly
Felicities
in
their
highest
excellency
and
pleasures
,
And
yet
can
avoid
their
evils
,
dangers
and
impediments
,
and
in
all
good
ways
use
them
or
contemne
them
as
they
will
themselves
,
Such
men
indeed
are
most
worthy
of
prayse
,
and
to
be
esteemed
most
deserving
.
And
this
to
do
,
is
a
greater
glory
,
and
shews
much
more
and
stronger
sanctity
and
grace
inwardly
,
then
utterly
to
abandon
the
World
by
retyring
to
a
Monastery
,
or
to
neglect
Gods
gifts
and
blessings
,
and
consequently
shall
be
more
gloriously
rewarded
in
Heaven
.
Wheras
it
is
also
further
objected
,
That
our
Saviour
saith
,
It
is
hard
for
a
rich
man
to
enter
into
heaven
.
And
Saint
Paul
,
Not
many
noble
,
not
many
mightie
are
called
,
&c.
1
Cor.
1.
The
Reason
is
because
riches
and
greatnesse
are
great
dangers
and
impediments
,
And
therfore
the
former
answers
may
serve
to
this
objection
also
.
Not
many
mighty
,
not
many
noble
are
called
after
the
flesh
,
saith
the
Text.
If
a
mighty
and
noble
man
can
be
spirituall
and
heavenly
,
notwithstanding
the
temptations
of
the
flesh
,
and
the
●llurements
of
Riches
and
Greatnesse
,
which
na●urally
draw
our
desires
downwards
,
He
is
a
no●le
and
worthy
man
indeed
.
Thrice
blessed
are
those
rich
,
mighty
,
and
noble
men
who
can
over●ome
such
great
temptations
to
evill
,
as
great
honour
and
riches
allure
unto
,
It
is
a
greater
glory
to
mount
up
to
heaven
,
through
impediments
,
through
great
temptations
and
difficulties
then
otherwise
.
Wheras
it
is
also
objected
,
That
the
Mourners
the
meek
,
and
dejected
spirits
are
rather
pronounced
blessed
in
Gods
Word
then
voluptuous
men
,
It
is
true
indeed
our
Saviour
saith
,
Blessed
are
they
that
mourne
,
for
they
shall
be
comforted
,
Blessed
are
the
meeke
in
spirit
,
for
theirs
is
the
Kingdome
of
God
,
But
these
are
indeed
,
words
of
blessednesse
,
of
comfort
,
and
of
exultation
,
To
such
as
are
truly
penitent
and
meek
in
spirit
,
exciting
them
to
faith
,
to
hope
,
to
joy
and
cheerfulnesse
.
It
is
an
error
to
think
and
mayntain
that
Religion
dejects
us
,
wee
see
the
same
is
sufficient
to
cheer
,
quicken
and
comfort
,
the
mourners
,
the
lowly
and
dejected
spirits
,
and
to
rayse
their
joys
as
high
as
a
Kingdome
,
as
Heaven
.
For
most
sweetly
and
happily
doth
it
teach
us
,
That
such
men
are
blessed
,
They
shall
be
comforted
,
to
them
belongeth
the
Kingdome
of
God
.
Religion
indeed
tels
us
,
wee
ought
to
mourn
and
be
dejected
,
for
our
sins
and
frailties
,
rathe●
then
always
to
enjoy
the
Pleasures
&
Felicitie
of
the
World
,
But
this
also
is
to
be
done
in
du●
order
,
and
at
convenient
times
,
as
hath
bin
said
There
is
a
time
to
mourne
,
and
a
time
to
rejoyce
Eccles.
3.
And
indeed
even
true
repentance
and
humiliation
,
in
its
deepest
sorrows
ought
incontinently
to
worke
in
us
a
sound
and
joyfull
assurance
of
reconciliation
to
God
,
in
consideration
of
his
infinite
mercy
in
IESVS
CHRIST
to
his
penitent
believing
creatures
;
and
so
to
open
unto
us
the
sweet
Fountaines
of
joy
and
cheefulnesse
rather
then
dejectus
,
causing
in
us
a
happy
and
blessed
tranquillity
,
and
exalting
our
joys
even
to
the
Heavens
.
And
although
it
be
most
true
,
that
Religion
ought
to
make
us
deny
our selves
,
And
to
see
our selves
,
like
the
Laodiceans
;
poore
,
miserable
,
blinde
,
wretched
,
and
naked
,
yet
of
Christ
Iesus
,
(
who
counsels
us
therunto
,
Revel.
3.18
.
)
Wee
may
buy
fine
gold
,
white
rayment
,
eye-salve
,
in
him
therfore
we
may
be
,
and
ought
to
think
our selves
,
rich
,
blessed
,
happy
,
the
beloved
of
God
himself
,
and
heirs
of
Heaven
.
This
heavenly
joy
and
exultation
of
Spirit
within
us
,
may
also
adde
to
the
free
and
cheerfull
enjoyance
of
earthly
Felicities
,
in
as
much
as
we
●ay
enjoy
the
same
,
with
a
more
happy
,
free
,
and
●eerfull
minde
,
for
why
,
a
gracious
,
high
spiri●d
,
joyfull
,
heavenly
minde
enjoys
all
things
●ore
sweetly
,
pleasantly
,
nobly
and
excellently
,
●en
a
low
dejected
minde
,
which
onely
creeps
●n
the
earth
,
and
can
raise
it self
no
higher
.
Doth
not
then
Religion
,
most
sweetly
and
di●inely
teach
us
to
be
contented
,
pleased
,
and
hap●y
,
in
all
estates
,
and
conditions
,
so
that
whether
●ee
be
afflicted
,
mourn
,
dejected
,
loose
,
want
,
●ave
sufficiency
,
or
abundance
wee
may
thinke
●ur
selves
happy
in
all
things
.
Having
first
sought
●he
kingdome
of
God
,
and
the
righteousnesse
therof
,
wee
may
now
freely
enjoy
earthly
happinesses
●lso
,
as
little
additions
to
that
great
hope
,
which
we
may
and
ought
to
have
of
those
infinite
and
eternall
felicities
of
Heaven
.
It
is
an
errour
therfore
to
mayntaine
as
some
●ave
done
,
that
men
(
though
Gods
servants
)
(
should
not
enjoy
earth
and
heaven
also
.
What
a
grosse
absurdity
is
it
to
think
that
the
felicities
of
the
earth
(
which
many
wicked
men
enjoy
)
should
not
be
possest
and
enjoyed
by
Gods
servants
in
their
good
use
freely
and
cheerfully
,
since
he
lovingly
offers
the
same
,
and
for
whose
good
use
and
enjoyance
they
were
created
,
1
Tim.
4.4
.
Being
reconciled
to
God
in
Christ
,
what
good
what
happinesse
is
in
Earth
or
Heaven
,
That
we
may
not
enjoy
,
for
now
all
things
are
ours
,
and
we
are
Christs
,
and
Christ
is
GODS
.
The
abstract
of
the
fourth
SECTION
.
ALthough
that
many
hinderances
be
In
earthly
riches
,
honours
,
pleasures
;
We
In
their
good
use
without
abuses
may
Them
notwithstanding
,
cheerfully
enjoy
.
'T
is
not
their
use
,
but
onely
their
abuses
That
hinder
us
in
goodnesse
,
their
good
uses
May
further
us
in
all
good
happy
ways
,
And
be
occasions
,
to
direct
our
joyes
To
God
himself
,
to
heaven
,
from
whence
they
spring
And
so
whilst
we
are
sweetly
solacing
Our selves
in
thoughts
of
God
,
of
Heaven
,
we
may
In
some
degree
,
pleasures
of
heaven
,
enjoy
.
'T
is
true
indeed
that
moderate
abstinence
So
as
the
same
be
with
convenience
Disburthens
,
Our
grosse
mindes
and
makes
them
lightfull
,
Perspicuous
,
free
,
most
quick
,
and
very
sprightfull
,
Apt
to
receive
all
heavenly
inspirations
And
to
retain
divine
illuminations
.
But
too
much
abstinence
,
beyond
due
measure
And
over-nice
restraint
of
lawfull
pleasure
Doth
much
perplex
the
minde
,
and
so
annoyes
The
same
in
all
good
Actions
,
heavenly
joys
.
And
herein
order
,
time
,
occasion
,
is
,
To
be
observed
lest
,
we
do
amisse
.
But
usually
,
a
temperate
customes
best
And
such
as
use
the
same
are
surely
blest
,
No
men
do
live
more
free
,
and
healthfully
More
joyfull
,
cheerfull
,
and
more
happily
More
apt
in
minde
,
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
therin
,
and
as
a
Master
use
The
same
(
in
all
respects
without
abuse
)
As
if
he
us'd
it
not
,
Even
how
and
when
He
will
himself
enjoying
now
and
then
Its
choisest
pleasures
,
when
he
please
again
Contemning
them
,
even
with
a
great
disdain
For
's
own
advantage
,
when
his
soule
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
Sodome
,
or
as
Christ
,
Be
temperate
,
even
at
the
Sinners
Feast
,
And
surely
such
heroick
noble
hearts
As
can
be
good
amongst
a
showre
of
darts
,
As
also
such
as
not
withstanding
Quires
Of
Syrens
tempting
unto
ill
desires
Can
yet
be
chast
,
and
temperate
,
shall
be
Rewarded
greatly
,
for
such
victory
In
Heaven
with
inestimable
treasures
With
Crowns
of
glory
,
with
eternall
pleasures
,
Most
certainly
indeed
,
thrice
blessed
then
Are
such
great
mighty
,
rich
and
noble
men
,
Who
notwithstanding
many
strong
temptation
.
Alluring
and
inchanting
provocations
.
Can
yet
(
contemning
evils
)
mount
the
Skies
To
heaven
through
al
these
charming
difficultie
.
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
,
cheare
,
It
doth
encourage
,
elevate
up
reare
.
Mourning
dejected
Spirits
very
high
,
Even
to
a
kingdome
far
above
the
skie
,
To
Heaven
it self
,
and
sweetly
doth
possesse
Them
,
with
true
peace
,
true
joy
,
true
happinesse
,
It
also
makes
earth's
happinesse
farre
sweeter
So
as
we
may
enjoy
the
same
,
much
better
:
For
when
such
raised
heavenly
joys
we
finde
,
We
may
enjoy
the
earth
,
with
heavenly
minde
.
So
having
sought
Gods
Kingdome
,
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
Christs
,
and
Ghrist
is
Gods
,
we
may
The
sweetest
joyes
,
on
earth
,
in
Heaven
enjoy
.
The
eighth
Section
.
Wee
may
enjoy
earthly
happinesse
with
a
heavenly
mind
,
insomuch
as
by
the
good
use
and
enjoyance
therof
,
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
cheerfull
enjoyance
of
earthly
happinesse
in
their
good
use
,
answering
the
objections
to
the
contrary
,
The
rather
,
because
certainly
,
If
men
were
well
perswaded
of
this
truth
,
That
externall
happinesse
is
not
contrary
,
but
rather
in
the
good
use
therof
,
may
be
a
furtherance
,
both
to
internall
and
eternall
happinesse
,
They
would
with
more
swift
desires
,
run
the
ways
that
lead
them
,
both
to
the
felicities
of
earth
and
heaven
.
And
also
because
the
too
rigid
and
stoicall
,
severity
of
many
men
,
both
in
their
carriage
and
writings
,
is
a
great
occasion
,
That
multitudes
of
people
in
the
World
,
especially
such
as
are
young
,
and
of
a
pleasant
nature
,
will
not
follow
the
divine
Precepts
of
verue
and
Religion
,
thinking
the
same
too
severe
,
Monkish
and
solitary
.
Wheras
indeed
the
ways
of
religion
and
vertue
,
are
most
lovely
,
pleasant
,
and
beneficiall
,
Her
ways
are
ways
of
Pleasantnesse
,
and
her
paths
are
peace
,
Proverb.
3.17
.
The
same
is
sufficient
to
guerdon
the
followers
therof
,
even
in
this
life
,
with
perfect
pleasure
,
and
a
multitude
of
benefits
.
It
is
no
way
deficient
,
but
in
all
respects
amiable
and
excellent
.
Adding
to
the
pleasantnesse
and
delights
of
earthly
pleasures
,
felicities
,
and
recreations
,
and
making
these
also
serve
to
encrease
heavenly
joys
and
consolations
.
And
when
our
mindes
are
raised
to
the
knowledge
of
heavenly
pleasures
,
wee
may
then
also
enjoy
the
felicities
of
the
earth
,
with
a
heavenly
mind
.
Let
us
therfore
endevour
by
and
through
these
lower
delights
and
happinesses
of
the
earth
,
These
little
glimmering
rays
,
proceeding
from
that
Sun
of
Glory
God
himself
,
to
espie
some
light
of
his
havenly
Glory
and
Happinesse
,
and
so
in
some
measure
to
spell
,
learn
,
and
enjoy
the
felicities
of
heaven
,
on
earth
.
Wee
are
not
to
disdain
,
to
make
use
of
these
earthly
,
in
the
acquist
of
heavenly
things
,
nor
to
make
earthly
comparisons
,
and
similitudes
herein
,
For
although
there
be
no
comparison
between
them
,
either
in
Time
or
Excellency
.
Yet
(
as
children
have
need
at
first
to
be
allured
to
the
acquisition
of
great
and
excellent
matters
,
by
such
toyes
and
trifles
as
they
apprehend
so
)
in
respect
of
our
weake
apprehension
,
such
comparisons
and
similitudes
often
are
,
and
may
be
used
in
a
convenient
manner
.
So
as
we
may
make
a
very
good
use
of
earthly
felicities
in
this
respect
(
as
of
a
prospective
Glasse
)
for
by
and
through
these
earthly
,
our
weak
sight
may
see
more
plainly
into
heavenly
happinesses
,
and
consequently
be
excited
to
seek
and
enjoy
the
same
.
Let
us
then
,
by
reasons
light
,
through
these
terrestriall
endevour
to
learn
,
espie
,
and
contemplate
higher
,
more
excellent
,
heavenly
happines
.
Reason
is
of
such
force
,
as
that
it
can
passe
from
things
known
,
to
things
unknown
,
It
can
abstract
from
,
visible
things
,
things
invisible
,
from
corporall
,
incorporall
,
generals
,
from
particulars
:
and
high
,
mysticall
,
and
heavenly
things
,
from
low
apparant
terrestriall
things
.
So
as
hereby
we
may
in
some
measure
contemplate
,
God
himself
and
his
heavenly
Glory
.
It
is
a
common
doctrine
,
the
World
is
made
for
man
,
and
man
for
God
,
and
that
there
is
no
happinesse
in
the
World
from
which
wee
may
not
draw
some
instruction
,
to
know
God
,
our selves
and
our
dutie
.
If
therfore
,
(
first
in
generall
)
we
consider
all
the
Felicities
in
the
World
,
in
their
greatest
worth
,
beauty
,
sweetnesse
and
pleasantnesse
,
reason
will
tell
us
,
That
if
there
be
so
much
excellency
in
the
creatures
,
the
Creator
is
in
all
respects
much
more
excellent
,
and
that
if
we
may
enjoy
such
,
and
so
many
pleasures
and
felicities
in
creatures
.
Much
more
,
and
better
may
,
and
shall
we
enjoy
in
God
himself
,
&
taste
and
see
,
how
good
the
Lord
is
,
saith
King
David
.
The
Felicities
of
the
Earth
in
their
greatest
worth
and
excellency
,
Are
but
as
drops
proceeding
from
the
ocean
of
his
infinite
sweetnesse
,
If
we
may
enjoy
so
much
pleasure
,
so
much
happines
in
these
little
drops
&
foretasts
,
how
much
more
may
&
shal
we
,
in
those
rivers
of
pleasures
,
in
that
sea
of
happinesse
,
which
is
in
God
in
the
heavens
.
Reason
also
tels
us
,
If
there
be
so
much
,
so
many
,
&
such
excellent
treasures
,
glory
,
delights
,
and
felicities
,
on
earth
,
the
place
of
our
mortality
,
of
our
pilgrimage
,
possessed
also
by
Gods
enemies
,
There
is
abundantly
more
happinesse
in
Heaven
,
the
place
of
our
Eternity
,
our
Kingdom
,
and
possessed
onely
by
God
himselfe
and
his
Friends
.
And
besides
the
instruction
which
man
draweth
in
generall
from
earthly
Felicities
,
hee
may
,
likewise
in
particulars
,
even
by
reason
,
spie
and
learn
some
knowledge
of
God
himself
,
and
his
heavenly
glory
and
happinesse
.
As
for
example
,
The
azur'd
Heaven
so
richly
deckt
and
counterpointed
with
Stars
and
rowling
Torches
,
never
ceasing
over
our
heads
,
enjoying
the
same
by
contemplation
,
he
mounteth
higher
,
and
is
carried
with
admiration
,
feare
,
love
,
and
reverence
of
the
Authour
,
and
soveraigne
Lord
of
all
;
So
that
we
can
,
even
by
our
corporall
eys
from
the
Earth
,
look
to
the
Moon
,
the
Sun
,
the
starry
Heaven
,
and
therein
sweetly
please
our selves
in
the
view
and
contemplation
of
their
glorious
aspect
,
Their
bright
,
lovely
,
twinkling
,
silver
,
heavenly
rays
,
from
thence
by
the
eye
of
reason
,
wee
can
see
further
,
to
the
Christalline
Heaven
;
yea
,
to
the
Emperiall
above
the
Spheres
,
and
there
contemplate
farre
more
excellent
glory
,
delights
,
and
happinesse
.
So
as
even
by
reason
,
in
,
and
through
these
earthly
Felicities
our
dim
eyes
(
as
through
spectacles
)
may
espy
some
light
of
God
himselfe
,
and
of
his
infinite
beauty
,
ple●santnesse
,
sweetnesse
,
and
excellency
.
But
if
wee
adde
the
eie
of
Faith
also
to
our
Reason
,
wee
may
view
farther
and
see
more
plainly
.
This
Author
of
all
happinesse
God
himselfe
,
and
his
Celestiall
glory
.
And
taste
of
the
ocean
of
his
infinite
sweetnesse
and
heavenly
pleasures
.
And
,
as
Reason
,
so
faith
also
,
in
the
view
and
contemplation
of
heaven
may
make
a
very
good
use
of
earthly
comparisons
,
similitudes
,
delights
,
and
happinesse
,
Wee
often
finde
in
the
sacred
Scriptures
,
that
earthly
comparisons
are
used
to
expresse
heavenly
excellencies
to
our
apprehension
,
So
as
by
the
Riches
,
Honour
,
Kingdomes
,
Crowns
,
Glory
,
Delights
,
and
Pleasures
of
the
Earth
,
wee
may
looke
infinitely
higher
,
by
the
light
of
Reason
and
of
Faith
,
and
therby
contemplate
those
infinitely
more
excellent
,
Treasures
,
Crowns
,
Kingdomes
,
Glory
and
Delights
of
Heaven
.
Faith
goes
before
time
,
and
makes
things
future
,
present
,
in
such
sort
as
therby
we
may
,
even
in
this
life
in
some
degree
possesse
the
happinesse
of
Heaven
,
in
so
much
as
by
faithfull
and
heavenly
contemplation
,
we
may
even
set
our
souls
in
Heaven
before-hand
,
tasting
already
of
future
happinesse
,
entertayning
our selves
,
with
God
himself
and
with
Angels
.
And
so
enjoying
in
our
thoughts
and
contemplations
,
a
Paradise
of
heavenly
Pleasures
and
Felicities
on
earth
.
Let
us
therfore
often
in
contemplation
,
by
the
light
of
Reason
and
of
Faith
(
which
are
the
best
Opticks
)
view
and
contemplate
those
glorious
Crowns
,
Treasures
,
Delights
&
Felicities
,
which
wee
expect
hereafter
to
possesse
in
the
Heavens
,
and
as
in
a
mirrour
behold
his
glory
,
who
is
the
fountain
&
Perfection
of
al
pleasure
&
happines
.
It
is
the
poore
,
despised
,
and
miserable
mans
,
onely
hope
and
joy
on
earth
,
To
be
rich
,
honorable
,
and
happy
in
Heaven
.
The
rich
,
honorarable
,
and
prosperous
man
also
,
with
reason
imagines
,
That
if
Terrestriall
Prosperity
afford
him
some
Felicities
and
Pleasures
,
Hee
shall
be
much
more
happy
,
when
he
shall
possesse
those
eternall
Riches
,
Honours
and
Pleasures
of
Heaven
.
Let
our
souls
then
often
soare
aloft
upon
the
wings
of
Reason
and
of
Faith
,
unto
the
Empirean
Heaven
,
where
our
desires
shall
be
accomplished
with
all
manner
of
Felicities
;
Would
we
have
Thrones
?
This
Imperiall
Heaven
shall
be
our
Footstool
,
Would
wee
have
Crownes
?
Glory
and
Immortality
shall
environ
our
heads
?
Do
we
desire
Treasures
?
Inestimable
riches
are
in
this
house
of
our
God
,
Would
we
have
Pleasures
?
Rivers
of
pleasures
are
at
his
right
hand
for
evermore
.
Let
us
then
untie
our selves
from
the
covetous
,
ambitious
,
intemperate
,
and
vitious
desire
of
these
earthly
Felicities
,
and
with
a
Pitch
full
of
desire
,
and
love
,
elevate
our
Thoughts
to
those
most
glorious
,
Riches
,
Kingdomes
,
and
Pleasures
of
Heaven
.
The
riches
of
the
World
,
so
much
as
wee
do
possesse
,
In
the
good
use
therof
let
us
still
enjoy
freely
,
and
cheerfully
,
onely
let
us
convert
our
covetous
,
base
,
sordid
,
and
vitious
desire
therof
,
To
the
love
,
desire
,
and
enjoyance
of
a
contented
minde
,
and
of
the
riches
of
divine
grace
,
Those
eternall
Treasures
of
Heaven
;
yea
even
to
possesse
God
himselfe
,
In
such
desires
let
us
greatly
rejoyce
.
So
also
Honour
,
and
good
repute
,
may
we
still
enjoy
,
And
instead
of
that
ravenous
,
and
unsatiable
thirst
,
of
ayry
and
vain
honour
,
composed
of
Pride
,
Vain-glory
,
Hypocrisie
,
and
sundry
vices
,
Let
every
one
of
us
aspire
(
by
the
assistance
of
the
Divine
Power
)
to
be
Lord
of
himself
,
The
Worlds
Master
,
To
triumph
over
all
infernall
Powers
,
To
be
a
Sonne
of
God
,
an
heire
to
the
Kingdome
of
Heaven
.
And
in
such
desires
and
aspirations
,
Let
us
take
marvellous
joy
and
Pleasure
.
All
lawfull
and
good
pleasures
also
in
such
good
use
,
let
us
freely
enjoy
,
onely
let
us
convert
our
vain
,
vitious
,
unlawfull
intemperate
desire
therof
,
To
desire
and
wish
for
,
those
most
sweet
pleasures
,
which
proceed
from
a
happy
tranquillity
of
the
soule
and
joy
in
God
,
and
to
taste
in
some
measure
before
hand
of
that
divine
Manna
,
that
celestiall
Nectar
,
those
fountaines
of
Pleasures
which
wee
hope
and
expect
to
enjoy
with
God
himself
for
ever
in
the
Heavens
.
Let
us
then
freely
and
cheerfully
,
walke
into
this
terrestriall
Paradise
,
the
vast
Palace
of
the
World
,
and
enjoy
the
felicities
thereof
,
for
to
this
end
they
were
created
,
that
we
should
use
them
well
,
and
so
enjoy
them
.
Even
the
meanest
delights
therof
,
were
ordained
for
this
purpose
,
and
may
be
of
excellent
use
,
As
for
example
,
The
chirping
of
Birds
,
who
learn
to
sing
of
Nature
,
to
charme
our
eares
,
through
the
sweet
harmony
of
their
warbling
,
when
these
please
our
eares
,
then
may
we
think
of
the
sweet
Musick
,
of
Saints
and
Angels
which
shall
ravish
our
spirits
.
And
the
Fountaines
,
though
insensible
,
yet
strive
with
the
sweet
murmurs
of
their
prety
purlings
,
to
afford
us
delectation
.
When
this
delights
our
thoughts
,
Then
may
we
contemplate
those
heavenly
Fountains
of
Life
,
which
shall
fill
us
with
extreme
delectation
for
ever
.
In
this
Terrestriall
Palace
,
the
Spring
,
the
Summer
,
and
Autumne
,
are
incessantly
busied
in
producing
our
happinesse
,
for
a
season
,
but
let
us
think
in
the
Celestiall
Paradise
,
an
Eternitie
shall
accomplish
us
with
more
felicity
then
we
can
imagine
.
Here
we
see
the
Sun
,
Moon
,
Stars
,
The
Skies
,
Fire
,
Torches
,
Pearles
,
Gold
,
and
divers
other
glorious
sights
and
beauties
,
Let
us
then
think
of
that
Glory
,
of
which
if
wee
could
(
with
Saint
Peter
)
espie
but
one
ray
,
wee
should
like
him
be
so
dazeled
at
the
glittering
thereof
,
as
wee
should
for
ever
desire
to
dwell
there
,
and
to
build
Tabernacles
.
When
we
see
and
taste
of
sweet
and
pleasant
Cates
,
Banquetting
,
Festivall
and
dainty
meats
,
of
all
sorts
,
of
sparkling
and
delicious
wines
,
and
other
pleasing
liquors
,
Let
us
then
think
of
that
Celestiall
Manna
,
the
food
of
Heaven
,
of
that
divine
Nectar
,
the
sweetnesse
of
eternall
joy
and
happinesse
,
That
everlasting
Lovefeast
,
to
which
the
Angels
shall
invite
us
,
and
where
wee
shall
enjoy
infinite
pleasures
and
happinesse
for
ever
.
This
divine
Manna
,
this
heavenly
Nectar
,
if
we
could
but
taste
therof
,
but
truly
think
therof
indeed
,
it
were
sufficient
to
charme
our
spirits
,
and
sweetly
to
bring
them
into
a
most
pleasing
extasie
.
In
so
much
,
that
in
such
heavenly
thoughts
and
contemplations
,
wee
may
already
in
some
measure
feast
on
the
joyes
of
Eternity
,
taste
of
the
delights
of
Heaven
,
on
Earth
.
And
so
I
might
instance
,
in
a
thousand
other
occasionall
Meditations
.
Thus
if
wee
can
use
these
Terrestriall
happinesses
,
well
we
may
freely
and
cheerfully
enjoy
the
same
,
Even
with
a
divine
,
a
heavenly
minde
,
and
they
may
further
us
in
the
attainment
,
and
also
enjoyment
of
heavenly
delights
and
happinesse
.
And
when
wee
have
made
such
a
good
use
of
them
,
as
Children
do
of
their
A
,
B
,
C
,
and
Battledore
,
or
of
toyes
and
trifles
,
such
as
they
apprehend
,
By
these
Learning
and
comming
to
the
knowledge
of
farre
more
excellent
matters
,
and
afterwards
seeing
themselves
beyond
,
and
above
them
,
do
even
contemne
these
,
in
comparison
of
the
more
excellent
things
,
which
they
have
then
learned
,
yet
still
scorn
not
to
use
these
Letters
,
and
Rudiments
of
Learning
,
But
so
,
as
that
they
can
be
above
them
,
and
use
them
as
they
list
,
for
their
own
advantage
.
So
let
us
,
having
by
these
earthly
felicities
spelled
and
learned
eternall
and
heavenly
Excellencies
,
endevour
to
be
above
and
even
to
contemne
these
earthly
,
in
comparison
of
the
heavenly
felicities
which
are
infinitely
more
excellent
,
yet
so
,
as
that
without
such
comparison
and
in
respect
of
our
nature
and
necessities
of
their
Author
,
And
their
good
use
,
wee
still
esteeme
them
wel
accordingly
;
stil
use
them
for
our
own
advantage
,
And
so
in
all
respects
,
to
increase
our
joy
and
happinesse
,
still
endevouring
by
these
(
as
by
Letters
)
to
read
and
learne
further
into
those
infinitely
more
excellent
,
treasures
,
Glory
,
and
delights
of
Heaven
.
And
certain
it
is
;
that
those
souls
which
are
raised
to
a
supernaturall
and
divine
temper
,
to
a
high
degree
of
knowledge
and
contemplation
in
the
heavenly
felicities
,
are
the
most
happy
men
,
even
in
this
World
,
in
as
much
as
they
enjoy
the
happinesses
of
the
earth
,
with
a
gracious
,
creared
,
cheerfull
,
joyfull
,
and
heavenly
minde
,
and
also
do
in
some
measure
already
taste
of
and
enjoy
,
●hose
felicities
which
they
pretend
to
receive
hereafter
,
and
to
enjoy
eternally
while
their
souls
are
here
,
solacing
themselves
in
the
contemplations
of
Heaven
.
In
so
much
that
even
on
earth
in
such
divine
Contemplations
,
we
may
set
our
spirits
in
Heaven
,
enjoying
also
a
Paradise
of
heavenly
pleasures
and
happinesse
,
Tasting
in
some
degree
the
delights
of
Heaven
beforehand
,
so
as
it
seems
we
may
enjoy
two
Heavens
,
The
first
Heaven
on
Earth
,
the
other
Heaven
,
in
Heaven
,
Ascending
at
the
end
of
the
Careere
of
this
life
,
from
one
Heaven
to
another
,
from
this
Terrestriall
,
to
the
Celestiall
Paradise
.
The
abstract
of
the
eighth
SECTION
:
SEe
then
,
Religious
lovely
pleasantnesse
,
It
crowns
us
every
way
with
happinesse
.
It
addes
unto
earths
joyes
and
recreations
,
And
makes
these
adde
to
heavenly
consolations
.
And
when
such
heavenly
joys
,
in
us
we
finde
We
may
enjoy
the
Earth
with
heavenly
minde
.
When
we
in
earthly
blessings
take
delight
We
may
look
higher
,
thence
direct
our
sight
Above
the
Sphears
,
to
God
himself
,
to
Heaven
From
whence
these
come
,
and
there
contemplate
even
The
eternall
glory
which
we
shall
possesse
,
Even
God
himself
,
and
heavenly
happinesse
.
For
by
the
eye
of
reason
our
dimme
sight
,
May
through
these
earthly
pleasures
spie
some
light
Of
heavenly
joys
,
and
so
may
be
excited
To
taste
therof
,
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
bee
Such
excellency
,
much
more
may
we
see
,
Taste
and
enjoy
,
In
the
Creators
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
mightie
Lake
That
Sea
of
sweetnesse
,
which
we
shall
possesse
In
God
himself
,
and
heavenly
happinesse
.
If
on
the
Earth
,
so
many
Pleasures
be
,
Which
is
the
place
of
our
mortalitie
,
Much
more
delights
in
Heaven
shall
we
see
Which
is
the
place
of
our
Eternitie
.
When
we
the
azur'd
Heaven
,
richly
deckt
With
glorious
rowling
Torches
,
whose
aspect
Doth
often
mount
our
mindes
in
Contemplation
,
Vp
to
their
Author
,
and
with
Admiration
With
reverence
,
with
feare
,
with
joy
,
and
love
,
To
think
of
him
their
Lord
,
who
dwels
above
All
these
,
we
then
,
with
reason
must
confesse
He
is
all
wisdom
,
power
and
happinesse
.
We
can
with
our
Corporeall
,
look
even
Vnto
the
Sphears
,
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
reasons
light
aspire
To
the
Imperiall
Heaven
,
where
we
may
Contemplate
marvailous
glory
,
heavenly
joy
.
So
as
through
earthly
pleasures
,
our
dull
sight
May
(
as
through
Spectacles
)
by
reasons
light
Look
up
to
Heaven
,
to
God
himself
and
spie
Some
glimpses
of
his
glorious
Majestie
And
so
may
taste
already
,
in
some
measure
The
Ocean
of
his
sweet
and
heavenly
pleasure
.
But
if
we
adde
faiths
light
,
to
reasons
eye
We
then
may
far
more
plainly
,
cleerly
,
spie
The
glory
of
God
;
his
bright
celestiall
treasures
And
tast
the
sweetnesse
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
therby
we
may
Pleasures
of
Heaven
,
in
some
degree
enjoy
Beforehand
,
setting
our
blest
souls
in
Heaven
In
faithfull
contemplations
,
therin
,
even
Our selves
with
God
,
and
Angels
entertayning
And
in
such
glorius
heavenly
thoughts
,
remayning
Most
sweetly
pleas'd
and
joyfull
.
Thus
we
may
On
earth
,
a
heavenly
Paradise
enjoy
.
Let
's
often
then
by
faith
,
and
reasons
light
:
From
earth
unto
the
Heavens
direct
or
sight
And
there
contemplate
on
those
glorious
treasure
Crowns
,
Kingdoms
,
sweetest
&
eternal
pleasures
Which
we
expect
hereafter
to
possesse
In
God
himself
,
in
heavenly
happinesse
.
It
is
the
poore
,
despised
,
miserable
Mans
onely
hope
to
be
rich
,
honorable
And
happy
in
the
Heavens
.
The
mighty
man
,
The
rich
,
and
prosperous
with
reason
can
Also
imagine
,
If
he
do
possesse
In
earths
prosperity
,
some
happinesse
He
shall
be
much
more
happy
in
those
treasures
Those
heavenly
riches
,
honour
,
glory
,
pleasures
.
Let
then
our
soules
be
mounting
up
aloft
Vpon
the
wings
of
faith
and
reason
,
oft
.
To
God
,
to
the
Imperiall
Heaven
,
where
We
shall
be
fill'd
with
sweetest
pleasures
;
There
Wou'd
we
have
Crowns
?
Immortall
Glory
shall
Environ
us
,
If
Thrones
?
The
Imperiall
Heaven
,
shall
be
our
footstool
,
if
treasures
?
Eternall
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
,
vitious
Earthly
desires
,
to
the
ambitious
.
Yea
covetous
,
and
intemperate
desire
(
Even
to
extremes
when
thus
we
do
aspire
)
Of
heavenly
things
,
herein
let
us
possesse
Our
souls
,
even
with
immoderate
happinesse
.
Freely
then
,
let
us
trace
this
Paradise
The
Worlds
vast
Palace
,
let
us
with
our
eyes
,
Our
eares
,
and
all
our
sences
,
(
since
we
may
)
The
pleasures
therof
,
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
eares
)
the
same
affords
Vs
prety
delectation
;
when
they
sing
Who
can
but
please
to
hear
their
warbling
.
When
these
sweet
birds
,
doe
please
our
eares
then
may
We
sweetly
contemplate
,
and
think
what
joy
We
shall
possesse
,
when
full
of
sweet
desires
We
shall
hear
Angels
sing
in
heavenly
Quires
.
Who
with
the
Musick
of
their
harmony
Shall
charm
our
souls
,
into
an
extasie
.
The
fountains
also
,
though
insensible
Do
strive
as
farre
,
as
they
can
possible
With
their
sweet
purling
murmurs
to
delight
us
,
So
let
these
prety
pleasures
,
then
invite
us
,
To
think
of
heavenly
fountains
,
of
that
River
Which
with
extrem
delights
,
shall
fill
us
ever
.
On
earth
time
,
doth
produce
,
joy
,
for
a
season
In
Heaven
,
eternitie
,
joy
,
past
our
reason
,
Let
transitory
joy
,
then
puts
in
minde
Of
heavenly
joys
,
wherof
no
end
we
finde
.
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
espie
,
the
glittering
therof
would
So
dazle
our
weak
eyes
,
as
that
we
should
For
ever
(
like
Saint
Peter
)
wish
to
bee
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
tast
of
that
Celestiall
Feast
Which
shall
for
ever
make
us
,
truly
blest
,
)
●hat
feast
of
love
and
pleasures
,
where
we
may
Infinite
sweetnesse
,
evermore
enjoy
.
This
heavenly
Manna
,
this
celestiall
food
,
This
divine
Nectar
,
is
so
sweet
,
so
good
That
if
but
truly
taste
therof
,
we
could
(
But
truly
think
therof
indeed
)
we
should
Be
sweetly
charm'd
into
a
Rapsody
Of
heavenly
pleasures
,
such
an
extasie
As
that
we
should
taste
of
,
in
some
degree
Before
hand
,
Pleasures
of
Eternitie
.
So
if
we
thus
can
use
terrestriall
joy
;
Looking
therby
to
God
,
to
Heaven
,
we
may
Enjoy
the
same
with
happy
,
heavenly
minde
,
And
therby
also
,
heavenly
joy
may
finde
.
So
that
on
earth
,
already
we
may
even
In
some
degree
,
enjoy
delights
of
Heaven
And
when
this
lifes
careere
,
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
.