vi Chap. II, Wherein trueFelicity doth notant set. Introduá. theworld, he would part with it to fave his life. The devil could fay, skin for skin, and all that aman hath will he give for his life. 3. It were ftrange that happinefs fhould conuft in that, of which, much difpute hash ever been; whether it be good or evil. Seneca faith, Semper eguerunt itaterprete, the refo!ution is yet tomake. 4. They cannot make a man good that is a pofl'effor of them, though they make him great. 5. The Cceleftial Creatures are bleed and happy , though they enjoy them not. o. They are not always profitable, but fometimes hurtful. 7. Ifit fhould be granted that true Felicityconfifts in them, then men fhould not be eftcemedby whatthey are ; but by that they poffcfs : and then a mans full bag is better than himfelf. 8. Thegoodnefs ofRiches congfts in the ufe and fpending of them, and by that rcafon, fummaeffet frelieitas, in di fcendenelo a f (elicirate, a manschief happinefs were to part with his felicity. 9. As no man effeems the goodnefs of a fword by the richnefs of the fcabbard, or a hone by his trappings, fo neither can a man be judged good by the abundanceof his wealth. In there refpeshs Wealth or Riches cannotbe true happinefs. 2. Happinefs is not found in Honour. r. For Philofophers thcmfelves fay , that Honor eft virtutit umbra, Honor is but the fhadow ofVirtue, and we know, that we ought to follow the fubftance ( which is virtue) and leave the fhadow. 2. In Honour, there'muit beas well the Honourer as the Honoured : and of ne- ccßïity,there are more Honourees than Honoured : fo that there are many unhappy, andbutfew in felicity : if honour fhould be happinefs. 3. As men may be honoured by fome, fo they are defpifed and envied by others, therefore men in honour pre folices,in parte, happy in partonly, and therefore not truly happy. If it be objected , that if men be not honoured byall, that are honore digii worthy of honour, it is their faults that fhould honour them; this brings us back to the firft anfwer, That honour is but the fhadow of virtue, and therefore not hap- pinefs it felf. - 5. Honour is good, if it were finefera &clave, without lock or key, without de- pendance, which it is not ; for honour dependeth upon other mens mouths, and hath no ftability. Now that felicity, whichis as mutable as a Camelion, cannot be true happinefs. we fee it to be true in our Saviour, for by the fame people that he was honoured in a triumph to Jerufalem, within few' days after he was led in a difgraceful manner to be crucified. Therefore in Honour confifts no true happinefs. . 3.. In Pleafure there can be no trueFelicity. r. The very frame of the body fpeaks againfl: it: for there are but two parts of it, (as the Epicures hold) capable of it. a. For the one they wifht tobe like Cranes. And fofthe other like. Sparrows. z. Seeing man is Spiritual and Intellectual, and pleafure fenfible, in following de- light, he defcends to a thing.inferior to himfelf, but felicity muft be in fummo, a- bove him. Seneca wifhed rather to have been unborn, than to havebeen born tothis end, Super !alumjacerevinumpotare, &c. As the Prophet hath it, To lie in bed, and Arras 6.4' ' drink wine , &c. Apage f elioira_ 3. Man fhould be more miferable than the Beaft, ifpleafure fhould be his end. For rem que lace- they ufe pleafuresopenly and freely, whileman is afhamed toufe force pleafures in Praogaerir, A- publick view. Again they do it without remorfeof Confcience, and man after the acs happprners as p P way with ruck liof pleafure is ricked in Cenfcience ; yet no than will fay , that Beafts have trueFe- hides it felt' in City. corners. 4. Again , the Philofophers hold, that pleafurewithout moderation is not good ; Seneca. and if pleafure be true felicity, thenthe verrues of Temperance, Abgtinence, Con- tinency, &c. were toff. Temperantia eft abflinentia a Voluptatibus, Temperance (defined ) isabßinence from Pleafures: fo that ifPleafure be trueFelicity, and` that
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