form any distinct notion of that perfection of the love of God which
CASTS OUT ALL FEAR, of that enjoyment of Him which will be the
happiness of good men hereafter, the consideration of our wants and
capacities of happiness, and that He will be adequate supply to
them, must serve us instead of such distinct conception of the
particular happiness itself.

Let us then suppose a man entirely disengaged from business and
pleasure, sitting down alone and at leisure, to reflect upon himself
and his own condition of being. He would immediately feel that he
was by no means complete of himself, but totally insufficient for
his own happiness. One may venture to affirm that every man hath
felt this, whether he hath again reflected upon it or not. It is
feeling this deficiency, that they are unsatisfied with themselves,
which makes men look out for assistance from abroad, and which has
given rise to various kinds of amusements, altogether needless any
otherwise than as they serve to fill up the blank spaces of time,
and so hinder their feeling this deficiency, and being uneasy with
themselves. Now, if these external things we take up with were
really an adequate supply to this deficiency of human nature, if by
their means our capacities and desires were all satisfied and filled
up, then it might be truly said that we had found out the proper
happiness of man, and so might sit down satisfied, and be at rest in
the enjoyment of it. But if it appears that the amusements which
men usually pass their time in are so far from coming up to or
answering our notions and desires of happiness or good that they are
really no more than what they are commonly called, somewhat to pass
away the time, i.e. somewhat which serves to turn us aside from, and
prevent our attending to, this our internal poverty and want; if
they serve only, or chiefly, to suspend instead of satisfying our