8

Philosophers are not only those that contemplate happiness, but practise virtue. He is a Philosopher that subdues his vices, lives by reason, orders his desires, rules his passions, and submits not to his senses, nor is guided by the customs of this world. He despiseth those riches which men esteem, he despiseth those honours which men esteem, he forsaketh those pleasures which men esteem. And having proposed to himself a superior end than is commonly discerned, bears all discouragements, breaks through all difficulties and lives unto it: that having seen the secrets and the secret beauties of the highest reason, orders his conversation, and lives by rule: though in this age it be held never so strange that he should do so. Only he is Divine because he does this upon noble principles; because God is, because Heaven is, because Jesus Christ hath redeemed him, and because he loves Him: not only because virtue is amiable, and felicity delightful, but for that also.

9

Once more we will distinguish of Christians. There are Christians that place and desire all their happiness in another life, and there is another sort of Christians that desire happiness in this. The one can defer their enjoyment of Wisdom till the World to come, and dispense with the increase and perfection of knowledge for a little time: the other are instant and impatient of delay, and would fain see that happiness here, which they shall enjoy hereafter. Not the vain happiness of this world, falsely called happiness, truly vain: but the real joy and glory of the blessed, which consisteth in the enjoyment of the whole world in communion with God; not this only, but the invisible and eternal, which they earnestly covet to enjoy immediately: for which reason they daily pray Thy kingdom come, and travail towards it by learning Wisdom as fast as they can. Whether the first sort be Christians indeed, look you to that. They have much to say for themselves. Yet certainly they that put off felicity with long delays are to be much suspected. For it is against the nature of love and desire to defer. Nor can any reason be given why they should desire it at last, and not now. If they say because God hath commanded them, that is false: for He offereth it now, now they are commanded to have their conversation in Heaven, now they may be full of joy and full of glory. Ye are not straitened in me, but in your own bowels. Those Christians that can defer their felicity may be contented with their ignorance.

10

He that will not exchange his riches now will not forsake them hereafter. He must forsake them but will hardly be persuaded to do it willingly. He will leave them but not forsake them, for which cause two dishonours cleave unto him; and if at death, eternally. First, he comes off the stage unwillingly, which is very unhandsome: and secondly, he prefers his riches above his happiness. Riches are but servants unto happiness; when they are impediments to it they cease to be riches. As long as they are conducive to Felicity they are desirable; but when they are incompatible are abominable. For what end are riches endeavoured, why do we desire them, but that we may be more happy? When we see the pursuit of riches destructive to Felicity, to desire them is of all things in nature the most absurd and the most foolish. I ever thought that nothing was desirable for itself but happiness, and that whatever else we desire, it is of value only in relation, and order to it.

11

That maxim also which your friend used is of very great and Divine concernment: I will first spend a great deal of time in seeking Happiness, and then a great deal more in enjoying it. For if Happiness be worthy to be sought, it is worthy to be enjoyed. As no folly in the world is more vile than that pretended by alchemists, of having the Philosopher’s Stone and being contented without using it: so is no deceit more odious, than that of spending many days in studying, and none in enjoying, happiness. That base pretence is an argument of falsehood and mere forgery in them, that after so much toil in getting it they refuse to use it. Their pretence is that they are so abundantly satisfied in having it, that they care not for the use of it. So the neglect of any man that finds it, shows that indeed he hath lost of happiness. That which he hath found is counterfeit ware, if he neglect to use it: tis only because he cannot; true happiness being too precious to be despised. Shall I forsake all riches and pleasures for happiness, and pursue it many days and months and years, and then neglect and bury it when I have it? I will now spend days and nights in possessing it, as I did before in seeking it. It is better being happy than asleep.

12

Happiness was not made to be boasted, but enjoyed. Therefore tho’ Tho’ others count me miserable, I will not believe them if I know and feel myself to be happy; nor fear them. I was not born to approve myself to them, but God. A man may enjoy great delights, without telling them.

Tacitus si pasci potuisset Corvus, haberet Plus dapis & rixae minus invidiaeque. Could but the crow in lonely silence eat, She then would have less envy and more meat.

Heaven is a place where our happiness shall be seen of all. We shall there enjoy the happiness of being seen in happiness, without the danger of ostentation: but here men are blind and corrupted, and cannot see; if they could, we are corrupted, and in danger of abusing it. I knew a man that was mightily derided in his pursuit of happiness, till he was understood, and then admired; but he lost all by his miscarriage.

13

One great discouragement to Felicity, or rather to great souls in the pursuit of Felicity, is the solitariness of the way that leadeth to her temple. A man that studies happiness must sit alone like a sparrow upon the house-top, and like a pelican in the wilderness. And the reason is because all men praise happiness and despise it. Very few shall a man find in the way of wisdom: and few indeed that having given up their names to wisdom and felicity, that will persevere in seeking it. Either he must go on alone, or go back for company. People are tickled with the name of it, and some are persuaded to enterprise a little, but quickly draw back when they see the trouble, yea, cool of themselves without any trouble. Those mysteries which while men are ignorant of, they would give all the gold in the world for, I have seen when known to be despised. Not as if the nature of happiness were such that it did need a veil: but the nature of man is such that it is odious and ungrateful. For those things which are most glorious when most naked, are by men when most nakedly revealed, most despised. So that God is fain for His very name’s sake lest His beauties should be scorned, to conceal her beauties: and for the sake of men, which naturally are more prone to pry into secret and forbidden things, than into open and common. Felicity is amiable under a veil, but most amiable when most naked. It hath its times and seasons for both. There is some pleasure in breaking the shell: and many delights in our addresses previous to the sweets in the possession of her, It is some part of Felicity that we must seek her.

14

In order to this, he furnished himself with this maxim: It is a good thing to be happy alone. It is better to be happy in company, but good to be happy alone. Men owe me the advantage of their society, but if they deny me that just debt, I will not be unjust to myself, and side with them in bereaving me. I will not be discouraged, lest I be miserable for company. More company increases happiness, but does not lighten or diminish misery.

15

In order to interior or contemplative happiness, it is a good principle: that apprehensions within are better than their objects. Mornay’s simile of the saw is admirable If a man would cut with a saw, he must not apprehend it to be a knife, but a thing with teeth, otherwise he cannot use it. He that mistakes his knife to be an auger, or his hand to be his meat, confounds himself by misapplications. These mistakes are ocular. But far more absurd ones are unseen. To mistake the world, or the nature of one’s soul, is a more dangerous error. He that thinks the Heavens and the Earth not his, can hardly use them; and he that thinks the sons of men impertinent to his joy and happiness can scarcely love them. But he that knows them to be instruments and what they are, will delight in them; and is able to use them. Whatever we misapprehend we cannot use; nor well enjoy what we cannot use. Nor can anything be our happiness we cannot enjoy. Nothing therefore can be our happiness, but that alone which we rightly apprehend. To apprehend God our enemy destroys our happiness. Inward apprehensions are the very light of blessedness, and the cement of souls and their objects.

16

Of what vast importance right principles are we may see by this,—Things prized are enjoyed. All things are ours; all things serve us and minister to us, could we find the way: nay they are ours, and serve us so perfectly, that they are best enjoyed in their proper places: even from the sun to a sand, from a cherubim to a worm. I will not except gold and silver, and crowns and precious stones, nor any delights or secret treasures in closets and palaces. For if otherwise God would not be perfect in bounty. But suppose the world were all yours, if this principle be rooted in you, to prize nothing that is yours, it blots out all at one dash, and bereaves you of a whole world in a moment.