A discourse about the state of true happiness delivered in certain sermons in Oxford,…A discourse about the state of true happinesse deliuered in certaine sermons in Oxford,…

Third reason, whereby the formal hypocrite doth falsely persuade himself to be in the state of true happiness and salvation: And that is an outward happiness and success in worldly matters, much plenty and prosperity in his outward state. For thus he reasons in his own thoughts, and plays the cunning sophister to deceive his own soul. The Lord, thinks he with himself, hath marvellously increased me in riches and honours, he hath strangely continued unto me my health and harts desires: The secret influence of his blessing hath still followed and prospered me in all my businesses and affairs; therefore doth he conclude, undoubtedly I am protected from above, my state is the state of grace, these many loving favours must needs argue, that I am in high savour with God, and these outward blessings are signs that my services are sanctified and accepted of him. But in the Schools we should tell him that this is a fallacy à non-causa. For all outward happinesses are for special reasons, and by particular indulgence more often, and very ⟨p. 51⟩plentifully in this world vouchsafed to the wicked and profane. This appears Jerem. 12. vers. 1.2. Wherefore doth the way of the wicked prosper? Why are all they in wealth that rebelliously transgress? Thou hast planted them, and they have taken root: they grow and bring forth fruit. Mal. 3. vers. 15. Even they that work wickedness are set up, and they that tempt God, y•a, they are delivered. Job 21. vers. 7. &c. Wherefore do the wicked live and wax old, and grow in wealth? Their seed is established in their sight with them, and their generation before their eyes. Their houses are peaceable, and the rod of God is not upon them. They send forth their children like sheep, and their sons dance. They take the Tabret and Harp, and rejoice in the sound of the Organs. Let him therefore that thus concludes the happiness of his soul from his worldly prosperity, know and consider, that as the end and reward of the godly and wicked is different in place and nature; the one being the highest heavens, and the highest advancement of the soul to the fullness of glory and bliss; the other the lowest hell, and the very extremity of the greatest miseries and vexations, which a created nature can possibly endure.