Six Sermons, Sermon 2 – Title page 4

Six Sermons · Sermon 2 – Title page 4

p. 31THE CONSUMMATION OF FELICITY.

PSAL. 16. 12. In thy Preſence is the fullneſſe of joy: and at thy right Hand there is pleaſure for evermore.

THE faireſt way (though it be the furtheſt way) into the City of the Text is thorow the Suburbs of the verſe before it. And by that Way wee may obſerve, that Chriſts way to Heaven was by the Gates of Hell. In the verſe before the Text the Prophet foretells the Bitterneſſe of Chriſts Paſſion; In the Text it ſelfe hee tells the Bleſſedneſſe of Chriſts Glorification. In that wee may behold him in his loweſt Humiliation; In this we may behold him in his higheſt Exaltation. In that we may obſerve him ſuſtaining the fullneſſe of ſorrow in his Fathers abſence; In this wee may obſerve him regaining the fulneſſe of joy in his Fathers Preſence. In that wee may ſee how hee felt the heavy Hand of Gods diſpleaſure for a time; In this wee may ſee how hee found the pleaſure at Gods right Hand for evermore. And thus in both togerher wee may p. 32obſerve how Chriſt paſſed by the Croſſe of ignominy, and the ignominy of the Croſſe, unto the Crown of Glory, and the Glory of that Crown.

Indeed, the whole life of Chriſt from his Cradle to his Croſſe Tota Chriſti vita fuit continua paſſio. Brent.was nothing but a bearing of the Croſſe; for no ſooner did hee beginne to croſſe this troubleſome World, but hee himſelfe was troubled with a World of croſſes, croſſed with a World of troubles. But the greateſt Croſſe that ever hee ſuffered in the World was his ſuffering upon the Croſs to ſave the World. That Croſſe that did beare Chriſt was the heavieſt Croſſe that ever Chriſt did beare. And therefore though his daily ſufferings were encreaſed with his Days of ſuffering; yet the Sufferings of his laſt Day have cauſed that Day of his laſt Sufferings to be Chriſtened his Paſſion-Day foreign. For then was his Soule in a very Hell of Sufferings; And then were the very Sufferings of Hell in his Soule. But his Soule was not left in that Hell of Horrour; Nor was that Horrour of Hell left in his Soule. His Soule and Body too were both right-ſoone felicified with the fulneſſe of joy in the preſence of God, and with pleaſure at his right Hand for evermore.

Our Lord and Saviour ſuffered for a time on Earth for us, that wee might not ſuffer for our ſelves in Hell for ever. Yea hee ſuffered willingly upon the Croſſe for our ſakes, that wee might be willing to ſuffer under the Croſſe for his ſake; and we muſt be willing to ſuffer with him here, or hee will never be willing that wee ſhould reigne with him hereafter. Wee muſt take 2 Tim. 2. 12.2 Tim 2:12up our Croſſe, and follow him, if ever with him wee would enjoyMat. 10. 38. 16. 24. Marke 8. 34.Matt 10:38Matt 10:16Matt 10:24Mark 8:34 the fullneſſe of joy in the preſence of God, and pleaſure at his right Hand for evermore.

It was his pleaſure to beginne an Health to us in the bitter cup of ſufferings; and wee muſt pledge him in the ſame cup of ſufferings, if wee would be ſharers with him of the Health. It was his intent, when hee tooke his owne Cup off, to have the Health goe round, Yee ſhall indeed drinke of the ſame cup that I drinke of, ſaith hee, Mat. 20. 22. And good reaſon: for whyMat. 10. 24, 25. Luke 6. 40. John 13. 16. 15. 20.Matt 10:24Matt 10:25Luke 6:40John 13:16John 13:15John 13:20 ſhould any Servant looke to fare better then his Lord and Maſter? It is enough that the Diſciple be as his Maſter, and the Servant as his Lord, ſaith the Lord our Maſter.

p. 33He was the Lillie of the Valleyes which Solomon ſung of; andSong of Sol. 2. 1, 2. as a Lilly amongſt Thornes he was whileſt hee grew in this earthly Valley. Encompaſſed hee was with Thornes even all the time hee was growing here; yea hee was quite covered with them at the laſt. Hee was crowned with Thornes; and by wearing ofMat. 27. 29.Matt 27:29 them was worne up by them. But hee wore them onelyonly as the Head of the Church. And muſt not the Body be conformed toEpheſ. 5. 23. Iſaia. 53. 4, 5, 6, 7, 8.Eph 5:23the Head? Muſt not the Church be thorned with tribulations as well as Chriſt? Yes ſurely; And every myſticall Member of the Church muſt be conformed to the Body of it: For tribulation is every true Diſciples Portion. Chriſts Servants muſt all be ſufferers. Hee that would waite upon our Saviour in the height of Glory muſt be content to follow him thorow the depth of Miſery. The way to Heaven is by weeping Croſſe. ItActs 14. 12.Acts 14:12 is through much tribulation, yea foreign, through many tribulations, that wee muſt paſſe to the Kingdome of Heaven, if ever wee looke to enter into it. Temporall ſufferings are the Legacyes which our Lord bequeathed to all his faithfull followers as an annuity unto them. foreign, ſaith hee unto them, John 16. 33. In the World you ſhall have tribulation; For if they have perſecuted me, they will alſo perſecute you, ſaith hee, John 15. 20. and therefore marvell not (ſaith he) though the World hate you; for it hated me firſt. If yee were of the World, the World would love his owne: But becauſe yee are not of the World, but I have choſen you out of the World, therefore the World hateth you, John 15. 19. In this World therefore they that will live godly in Chriſt Jeſus muſt ſuffer perſecution, as ſaith that inſpired ſecretary of the Holy Ghoſt, St. Paul. 2 Tim. 3. 12. And well may wee ſay with him, 1 Cor. 15. 19. If in this life onelyonly we had hope in Chriſt, wee were of all men moſt miſerable. foreign.Miſerable are all men in this life; But wee, the ſervants of Chriſt, were the moſt miſerable of all men, if in this life onelyonly we had hope in Chriſt.

It cannot be therefore but there muſt needes be an other life, and that life muſt needes be better then this preſent; for it cannot be that Chriſt our Lord, the Lord of Life, a righteous Lord, Jerem. 12. 1.Jer 12:1ſhould ſerve them alwayes worſt that in all their lives doe ſerve him beſt; And them ever beſt that ſerve him ever worſt.

p. 34It is a Bargaine of Gods owne making to honour them that honour him. And God will ſurely make thoſe Bargaines good1 Sam. 2. 30.1 Sam 2:30 that are of his owne making. Can Hee ſay it, and never doeJohn 14. 6.John 14:6 it? Can Truth it ſelfe prove falſe? It cannot be; Never did God ſuffer any Man to loſe by doing for him; Nor was ever any Man loſt by ſuffering for him. Hee will infallibly ſave all them that doe unfeignedly ſerve him. Yea truely, they doe even ſerve themſelves that doe truely ſerve the Lord. And they doe ſave themſelves too moſt ſurely that loſe themſelves for ſerving him moſt ſeriouſly.

Indeed it is a Paradox, yet is it Orthodox indeed; for it is an Oracle from the mouth of Truth it ſelfe, Mat. 16. 25. That whoſoever will ſave his life ſhall loſe it: and whoſoever will loſe his life for Chriſts ſake ſhall ſave it. It ſeemes that it is the loſſe of life to ſave it, by forſaking Chriſt the Lord of Life; And that it is the ſaving of life to loſe it for his ſake, who is life it ſelfe, and the giver of it. Hee that does not loſe Chriſt with his life, or in it, ſhall ſave his life in Chriſt, and with him; And hee that layes downe his life for Chriſt his Saviours ſake, ſhall take it up againe for his owne with immortality added to it.

Let no Man therefore either thinke, or ſay that ſufferings are the onelyonly Salaries, or the ſole rewards that our Saviour Chriſt vouchſafeth to beſtow upon his Souldiers, and upon his Servants: For never did any Souldier beare armes under the commands of a more Noble Captaine, or more excellent Generall; Nor can any man ſerve a better or more generous Maſter.

The Proto-Martyr was S. Steven. Hee was the firſt that everDorotheus. warred under the Banner of Chriſts Croſſe to the loſſe of life. The vaunt-gard was led on by him; and hee himſelfe did march in the very front to bid the enemy battell; and was hee no way rewarded, thinke yee? Had hee nothing beſtowed upon him, but onelyonly a volley of ſtones? Did hee loſe all ſalariesActs 7. 59.Acts 7:59 with himſelfe? Oh no! Did hee not rather winne that life which is eternall by loſing of his temporall life in that Bed of Honour? And has hee not ever ſince beene inveſted with p. 35the Crowne of Martyrdome? And has not that beene ever deemedAs ſoone as he was ordained (as though hee were appointed for this purpoſe) ſtoned to death by them that ſlew the Lord, and for this cauſe as the firſt triumphing Martyr of Chriſt, according to his Name, hee beareth a Crowne. Euſebius l. 2. 1. Acts 7. 55, 56.Acts 7:55Acts 7:56 a Crowne of Glory? Who ever called that firſt Brigade of holy Martyrs a forlorne-Hope, that was carryed on by his Chriſtian Gallantry, and valiant Chriſtianity? Yet it was the firſt Party that faced the foe, and gave the Onſet. Did not the very Heavens open to give Quarter to his Soule, when it was beaten from the littler Gariſon of his Body by a charge of ſtones? They are happy loſers that are ſo beate into Heaven.

S. Paul was an other valiant Champion for the Lord of Hoſts. He fought with Beasts at Epheſus after the manner of Men, and1 Cor. 15. 32. Linus Epiſ. de Paſſione Pauli. Dorotheus, Euſebius, Hiſt. Eccl. l. 2. c. 22.1 Cor 15:32Sir 50:2 overcame them. And was there no reward beſtowed upon him for fighting his good fight, but onelyonly the Romane Axe ſharpened with Neronian cruelty? Yes, hee knew there was laid up for him a Crowne of Righteouſneſſe, which the Lord, the righteous Judge would give unto him.

Or had Gods humble ſervant, holy Job, no better wages then a Dung-hill, and a Pot-ſheard for ſerving in ſuch Paines to ſuchJob 2. 7, 8.Job 2:7Job 2:8 Poverty with ſuch Patience? Pained hee was in his fleſh till pined unto skin and bones; And poore hee was to a very Proverb;Job. 2. 10.Job 2:10 yet patient to a Miracle; And had hee no remuneration? Yee ſhall finde hee had, and that a large one too, if yee ſhall conſult the vouchee of his ſacred, and authentick ſtory towards theJob 42. 10, 12.Job 42:10Job 42:12 concluſion of it. God was as free to him, as hee had beene faithfull to God. Job was not long in Miſery, before the Lord did manifeſt his bounty to him, through the abundant riches of his Mercy.

The Crowne of Thornes was put upon our Saviours Head, but was ſoone pulled off againe. And his tender Limmes were faſtened to the Croſſe, but could not be made ſo faſt unto it, but that they were ſoon looſed from it. The Miſery of the Croſſe was quickly changed into the Majeſty of a Crowne, And the Paine of the Thornes into the Pleaſure of a Throne. The Soule of our Saviour was not left in the Hell of Sufferings; Nor ſhall the Sufferings of Hell be left in any Soule that is our Saviours. His Soule was ſoone tranſlated with His Body unto Bliſſe, andActs 1. 9.Acts 1:9 p. 36Glory, and ſo ſhall all the Soules and Bodies that belong to him. Hee hath Coronets of Happineſſe to Nobilitate the Heads of all his faithfull followers. And hee hath Palmes of Victory to Honeſtate the Hands of all (I doe not ſay) the Martyred Army of Nobles; But the Noble Army of Martyrs; and hath ſtoles of Holineſſe to compleate even all the Hoſt of Heaven Cap a…pe.

The Saints on Earth are all but Viatores, way-faring-Men, wandering Pilgrims farre from home: But the Saints in Heaven are Comprehenſores, ſafely arrived at the end of their journey. All wee here preſent for the preſent are but meere ſtrangers in the midſt of danger, wee are loſing our ſelves, and loſing our lives in the Land of the dying: But ere long wee may finde our lives, and our ſelves againe in Heaven with the Lord of life, being found of him in the Land of the Living. If when wee die we be in the Lord of Life, our ſoules are ſure to be bound up in the bundle of Life, that ſo when wee live againe we may be ſure to finde them in the life of the Lord. Now we have but a dram, but a ſcruple, but a graine of happineſſe, to an ounce, to a pound, to a thouſand weight of heavineſſe; Now wee have but a drop of joy to an Ocean of ſorrow; But a moment of eaſe to an Age ofS. Auguſt. l. ſolil. cap. 35. Paine: But then (as S. Auſtine very ſweetly in his Soliloquies) wee ſhall have endleſſe eaſe without any paine, true happineſſe without any heavineſſe, the greateſt meaſure of felicity without the leaſt of miſery, the fulleſt meaſure of joy that may be without any mixture of griefe. Here therefore (as S. Gregory the Nazianz. in funere patris.Divine adviſeth us) let us eaſe our heavieſt loads of ſufferings, and ſweeten our bittereſt cups of ſorrows with the continuall Meditation, and conſtant expectation of the fulneſſe of joy in the preſence of God, and of the pleaſure at his right Hand for evermore.

And thus by this vaſt circumference of the Suburbs, yee may eaſily geſſe that this Text is a City of more then one whole dayes journey. Yet can I make but halfe one Sabbath-dayes-journey into the Parts, and thorow the Paſſages of the ſame. And therefore I cannot ſtand, as otherwiſe I ſhould, to ſhew you all the Remarkables in it, I ſhall only point at the chiefeſt.

When that antient Pillar of the Church S. Auguſtine, the p. 37Ornament of Hippo, had enlarged his City of God into 22 Books, hee then confeſt that all that he had written was but ſtilla de mari, ſcintilla de f…co; as a drop to the Ocean, or the ſmalleſt ſparkle to the heape of fire upon the Harth. What an unequall proportion then muſt one Sermon needs hold with ſuch a copious ſubject as this? Ezechiel the Prophet drew forth a lively PortraitureEzech. 4. 1.Ezek 4:1 of the Earthly Jeruſalem within the ſmall compaſſe of a Tile. But this Prophetick Swan of Jordan, this unfabled Muſe of Syon, this Hebrew Syren, holy David, a Muſicall Prophet, a Propheticall Muſician, an inſpired Songſter, the ſweete ſinger of Iſrael, yea Iſraels ſweeteſt Orpheus, hath both ſung the Prayſes, and penned the Portraiture of the Heavenly Jeruſalem within the ſmaller compaſſe of my Text.

For this Text is a very true Map of Heaven, though it be a very ſmall one. It is a very full deſcription of that endleſſe, that boundleſſe Kingdome. A very lively repreſentation of that holy Land of Promiſe, that promiſed Land of true holineſſe, whereof the Earthly Canaan was but an Adumbration. That great favorite to the God of Iſrael, meeke ſpirited Moſes, the firſt Governour of all the Iſrael of God, before his departure out of this life, which was before the Hoſt of Iſrael had marched thorow the Wilderneſſe into the promiſed Land, was vouchſafedDeut. 34. 1, 2, 3, 4.Deut 34:1Deut 34:2Deut 34:3Deut 34:4 a view of it from the top of Piſga; And that his view of Paleſtina at that diſtance was to ſhew unto us, that a ſpirituall Iſraelite may ſometimes obtaine a Piſga ſight, or Glimpſe of Heaven before his entrance there, or that hee hath quite paſſed thorow the Wilderneſſe of this tranſitory World. Here therefore, if the Worldly cares of this Earthly Kingdome of England, deemed by many to be a ſecond Paleſtina, have not wholy poſſeſſed your mindes, and left no roome for any Contemplations of the Kingdome of Heaven, give mee leave, for a little time to remove this Earthly Kingdome from your Mindes, by removing your Mindes from this Earthly Kingdome; And let mee carry your ſoules to the Heaven of joyes by bringing the joyes of Heaven to your ſoules. Surely there cannot bee a more pleaſing way, nor a neerer to bring Mens ſoules to the fulneſſe of joy in the Preſence of God, then to bring the fulneſſe of joy in the Preſence of God unto Mens ſoules. If there be any p. 38Heaven to be enjoyed upon Earth, it is in the ContemplationsSpeculatio veritatis eſt ipſa Felicitas. Ariſtot. l. 10. Ethic. of the joyes of Heaven. And they that open their Soules to let the Pleaſures of Heaven into them by meditating of them, What doe they but open Heaven it ſelfe to let in their ſoules unto thoſe Pleaſures? If there be any true Pleaſures to be expected in this life of ſorrowes they muſt needs be in the conſtant Expectation of the fulneſſe of joy in the Preſence of God, and of the Pleaſure at his right Hand for evermore.

In thy Preſence is the fullneſſe of joy, and at thy right Hand there is, &c.

In the Text, upon the firſt view of the words, we may diſcoverer two Remarkables;

In thy Preſence is the fullneſſe of joy, there's the Conſummation of true Felicity.

And a… thy right Hand there is Pleaſure for evermore, there's the Continuation of that true Felicity to all Eternity.

Firſt of the Conſummation of true Felicity; And if we but review the words as they doe diſcover the ſame unto us, we may plainely ſee how true Felicity aſcendeth as it were by ſteps unto its Conſummation.

The firſt ſtep is joy.

The ſecond fullneſſe of joy.

The third the fullneſſe of joy.

The fourth the fullneſſe of joy in the Preſence of God.

The fifth the Preſent, conſtant, and inceſſant Emanation of the fullneſſe of joy in the Preſence of God from the Preſence of God, In thy Preſence is, &c. there it is, not there it was, nor there it may be, nor there it will be, but there it is, there it is without ceſſation, or interciſion, there it allwayes hath beene, and is, and muſt be. It is an aſſertion …tern… veritatis, that is alwayes true, it may at any time be ſaid that there it is. In thy preſence is the fullneſſe of joy; And herein conſiſts the Conſummation of Felicity: For what does any Man here preſent wiſh for more then joy? And what meaſure of joy can any Man wiſh for more then fullneſſe of joy? And what kinde of fullneſſe would p. 39any Man wiſh for rather then thi… fullneſſe, the fullneſſe foreign? And where would any Man wiſh to enjoy this fullneſſe of joy rather then in the preſence of God, which is the everflowing, and the over-flowing Fountaine of joy? And when would any Man wiſh for this enjoyment of the fullneſſe of joy in the very Fountaine of joy rather then preſently, conſtantly, and inceſſantly? Now all theſe deſirables are incircled within the compaſſe of the firſt Remarkable to make up the Conſummation of true Felicity. In thy Preſence is the fullneſſe of joy.

The ſecond Remarkable was the Continuation of true Felicity to all Eternity, In theſe words, At thy right Hand there is pleaſure for evermore; … And if wee beſtow a ſerious Review upon theſe words, wee may finde theſe foure Conſiderables in them, which are as ſo many Retainers to true Felicity.

The firſt is Pleaſure, which is indeed the ſecond ſelfe of Heavens Happineſſe. The ſecond is a Variety of Pleaſures, as it is in our laſt, and beſt tranſlation, Pleaſures, in the Plurall Number. Delectatio…s, ſo St. Jerome, Jocunditates, ſo Montanus, foreign, ſo the Originall; All Pluralls. And this Plurality, or Variety of Pleaſures muſt needs add much pleaſure to every one of all thoſe Pleaſures whereof there is Variety.

The third is the Height of all thoſe ſeverall Pleaſures; D… lectationes in dextrâ tuâ, Pleaſures at thy right Hand, i. e. Pleaſures at the height, for that's the foreign, the apex, the very Commencement, or accompliſhment of the higheſt Degree of Pleaſure.

The fourth is the Length of all thoſe Pleaſures at that height, for evermore. Now what can be thought of to be added more? Can any Degree of Pleaſure be higher, then that at Gods right Hand? Or can any pleaſures be more laſting then thoſe that are for everlaſting, or laſting for evermore? What c… any Man wiſh for more? Can any man deſire any more then to enjoy as complete a fullneſſe of joy as it is poſſible for any to deſire to enjoy, and to enjoy that fullneſſe of joy as long as it is poſſible for any Man to deſire to enjoy it? Now this Text aſſerteth, and aſcertaineth all this to be in the Heavenly preſence of God, In thy Preſence is the fullneſſe, &c.

There is pleaſure; ſo the former tranſlation. There are pleaſures; p. 40ſo the latter. The latter is the better, but both are beſt together. Wee may obſerve them both to ſpeake that fully, which either of both ſpeaketh truely. Here on Earth Men ſeeme ſometimes to take great pleaſure in things, that neither are true pleaſures in themſelves, nor have true pleaſure in them; And they have true pleaſures ſometimes offered to them, and they take no pleaſure in them. But in the preſence of God there are true pleaſures, and there is true pleaſure in them to the enjoyers of them. True pleaſures in themſelves they are, and ſo ſhall be for evermore. And they are true pleaſures alſo unto thoſe that have them, and unto them they ſhall for evermore be ſo. The longeſt Duration of them ſhall not diminiſh their Delectation in them; pleaſures at the height they are, and ſhall be in themſelves. And there ſhall be the Height of pleaſure in them to thoſe that ſhall enjoy them for evermore foreign at thy right Hand, Phraſis Metaphorica, It is a figurative expreſſion; A phraſe borrowed (as I ſuppoſe) from that faſhion amongſt Men whereby they ſhew their Reſpects unto thoſe of place and dignity; for by giving the right Hand is ſignified the giving of Honour to them. But God is a Spirit, as our Saviour telleth us, John 4. 24. And a Spirit hath no ſuch hands as Man hath; A Spirit hath neither a left hand, nor yet a right. Here therefore the word muſt not be underſtood foreign, after the Manner of Men. Indeed it is ſpoken foreign as the Schooles are wont to ſpeake, ad captum noſtrum, to our humane apprehenſion. But it muſt be underſtood foreign, in a Diviner ſenſe, as ſpoken of God. That caveat therefore with which S. John concludes his firſt Epiſtle may here be very opportune, foreign, little Children beware, and beware of that here whereof hee warnes you there, beware of Idols.

There were ſome Hereticks of old, which were called Anthr…p…morphites, as Theodoret ſtories it of them, becauſe theyTheodor. l. 4. cap. 10. Faber Stapulē. in canon adverſus Hareticos & H…reſes. aſcribed an humane ſhape to God himſelfe. And they did ſo thinke of God, becauſe the Scriptures doe make frequent mentions of the Eyes, and Eares, of the Face and Mouth, of the Heart and Bowells, of the Back parts, and Feet, of the Armes and Hands of the Almighty. And when ſome ignorant p. 41People reade, or heare ſuch Expreſſions in the Scriptures they may ſoone ſet up an Idoll in their Heades, or in their Hearts. A Man may ſooner fancy an Idoll then hee can faſhion one. His head can worke a great deale faſter then his hands to make a Repreſentation of God. The Text aſcribeth an hand to God, and with a diſtinction, a right hand; yet may wee not thinke that God hath an Humane Shape, or Bodily Parts. Nullis S. Auguſt lib. de eſſentia Divinitat. See Rogers upon the firſt of the 39. Ar…icles of R…ligion.membrorum lineamentis compoſitus eſt, ſaith S. Auſtine, Hee is without all kindes of compoſition. Hee is neither Phyſically, nor yet Metaphyſically compounded. In Deo nihil eſt, quod non est Deus. There is nothing in God which is not God himſelfe, ſo the Schooles. Hee is ens primum, the firſt Being; And thoſe are but figurative ſpeeches ſaith S. Auſtine, that aſcribe either Parts or Paſſions to God Almighty. And by the right hand of God in the Myſticall Dialect of the Holy Ghoſt diverſe things are ſignified. Sometimes the Power of God; and ſometimes the excellent Workes of God wrought by that power, ſoEucher. Intellig. ſpiritualis formul…. Eucherius, and ſo S. Auſtine too. Againe ſometimes by the right Hand of God is meant the incarnate Sonne of God, by whom hee doth whatſoever hee pleaſeth in the World; and ſometimes by the right Hand of God is meant that height of Nominall and of Reall Honour, which the incarnate Sonne ofVid. Barth. Chaſſa…ae. Catalog. Glor. Mund. 3. par. God, as hee is foreign God-man, hath received in his Fathers Preſence; as alſo that height of Glory, which the Adopted Sonnes of God ſhall all receive in the ſame bleſſefull preſence, ſo Dionyſius Carthuſianus, and Bruno, and ſo S. Auſtine Ad locum.and Nicholaus de Lyra, and divers others; Seſſio Chriſti ad dextram Dei, The ſitting of Chriſt at Gods right Hand, dothAd locum. ſignifie his eternall ſettlement in that height of Majeſty, and Glory, and Dominion which our Saviour is inveſted with inWendel. Divin. Theſ. Perkins upon the Creed. P. Ramus in Symb. Heaven; So that holy David here ſpeaketh not only in nomine Domini, In the Name of Chriſt our Lord; But in Perſona Chriſti too, in the Perſon of Chriſt. And doth fore ſpeake the fulleſt Meaſure of joy, and the higheſt Degree of Pleaſure that can be, In thy preſence is the fullneſſe of joy, and at thy right Hand there are pleaſures for evermore.

And thus this Review of the Words hath found out three Conſiderables, namely:

p. 42Firſt, The Fountaine of Felicity, the Preſence of God; In thy Cum vultu tuo: S Hieron. Cum faciebus tuis: Ari. Montan. In Deo eſt gloria, & ipſe eſt gloria: Chaſſanaeus in tertia parte catalogi gloriae mundi.Preſence.

Secondly, The Felicity of the Fountaine, the fullneſſe of joy; In thy Preſence is the fullneſſe of joy.

Thirdly, The Conſiſtents of Felicity in that Fountaine, which wee may very fitly call the Integralls, and Dimenſions of it.

Firſt, the Bredth, in the Extenſions of it both to Joy, and Pleaſure: Yea, to Joyes and Pleaſures, for both are Pluralls in the holy Language. foreign

Secondly, the Height of it, at Gods right Hand.

Thirdly, the Length of it, for evermore, In thy Preſence is, &c.

It would require no leſſe then Eternity it ſelfe fully to ſet forth the fullneſſe of joy in the Preſence of God, according to theſeAcquiri quidem potest, aeſtimari non poteſt. S. Zeged in. loc. Commun. Dimenſions of it. But alas! My time doth ſhorten apace, and I feare your Patience does ſo too; I ſhall therefore, as briefly as I can, lay open this Fountaine of Felicity unto you. And my way to doe it ſhall be by moving and removing theſe two Queries.

1. What Preſence of God it is in which there is the fullneſſe of joy?

2. What it is that cauſeth the fullneſſe of joy in that Preſence of God?

There is a twofold Preſence of God, a Generall Preſence, and a Speciall Preſence.

Firſt, there is a Generall Preſence; The Eyes of the Lord are in every place; beholding the evill, and the good, ſaith the Wiſeman, Prov. 15. 3. And the Lord himſelfe is in all places as well as his all-ſeeing Eyes; Whither ſhall I goe from thy Spirit? or Whither ſhall I flee from thy Preſcence? ſaith the Pſalmiſt. If I aſcend up to Heaven, thou art there; If I make my Bed in Hell, behold thou art there; If I take the wings of the Morning, and dwell in the uttermoſt parts of the Sea, even there ſhall thine hand p. 43leade me, and thy right Hand ſhall hold me, Pſal. 139. 7, 8, 9, 10. Cujus non eſt Deus? ſaith S. Auguſtine; Who may not call God his? And whom may not God call his? God indeed hath Being in himſelfe, and of himſelfe; Yea, hee himſelfe is Being it ſelfe; ſo that all Being is from him Fontalitèr, in him Formalitèr, by him Cauſalitèr, to him Finalitèr; for of him, and through him, and to him are all things, Rom. 11. 36. Other things have all theirMartin. Metaphyſ. Verum e…t dicere de quavis creatura, quod quamdiu eſt, creatur à Deo. Durand Manutenentiâ divinâ conſervantur. Deus eſt ubique eſſentia, ſed non ſuo tam ſingulari favore quo in Judaea, ſic etiam dicitur eſſe ubique, ſed habitaro in ſanctis. Pet. Baron in Jonam Praelect. 7. Beings by participation. And the Univerſall Preſence of his uncreated Being does continually create their Beings; for his conſerving of them conſtantly, is a creating of them continually. His being preſent at all times, in all places, does give being to all men, and to all things; Doe not I fill Heaven, and Earth? ſaith the Lord, Jerem. 23. 24. Both are filled with his Preſence; But not both alike. Nor is hee alike in all the places of the Earth. Hee is preſent with thoſe that are in joyfull Proſperity, and ſo hee is with thoſe in ſorrowfull Adverſity: But not alike with both, not ſo with theſe as hee is with thoſe. His being preſent with both doth give being unto both, but not true joy, much leſſe the fulneſſe of joy. It muſt be his ſpeciall Preſence that muſt doe that, and that ſpeciall Preſence of his is twofold.

1. Gratious.

2. Glorious.

The Militant Saints enjoy the firſt;

The Saints Triumphant enjoy the ſecond.

Thoſe have the Preſence of his Grace; and the Grace of hisSee Dr. Donnes 3. Sermon on the Nativity, upon, Gal 4. 4.Gal 4:4 Preſence, filling them as full of joy as their eſtate Militant does render them capable in this vally of Teares. But alas! their greateſt meaſure of joy here muſt needs fall ſhort of the fullneſs of joy. But theſe have the Preſence of his Glory, and the glory of that Preſence, glorifying of them to the fullneſſe of joy, and gracing of them with the Perfection of all Glory, and the glory of all Perfection. The Inchoation of glory is here in the Kingdome of grace; And the Conſummation of grace is there in the Kingdome of glory. Grace is the beginning of glory, and glory the perfection of grace. The joy of the Saints beginnes with their glory, and the glory of the Saints is the fullneſſe of their joy. No joy without glory, and no glory without p. 44grace. The Temple of Honour, and the Temple of Vertue … ivi. lib. 27. Plutarch. in vit. Marcelli. V…ler. Max. l. 1. c. 1. Roſin. Antiquit. Roman l. 2. 18. Gloria virtutem ſequitur, ut corpus umbra. Beroaldus in Tuſculan. Qu…ſt.were ſo ſituated at Rome of old, that no man could enter the Temple of Honour unleſſe hee paſſed thorow the Temple of Vertue, to ſignifie unto the Romanes that the way to Honour was only by Vertue.

In like manner, the Kingdome of Grace, and the Kingdome of Glory are ſo Ordered, that no Man can enter into the kingdome of glory, but firſt hee muſt paſſe thorow the kingdome of grace. By grace man comes to glory; And by glory to the fullneſſe of Joy. When the Lord of glory ſhall appeare to us inMat. 13. 43. Felix qui potuit boni fontem viſere lucidum. Boetius de conſolat. Philoſoph. lib. 3. Met. 12. Quanta erit ſelicitas? ubi nullum erit malum, null… deerit bonum? S. Auguſt. l. 22. de Civit. Dei Equidem beatos exiſtimo, qui …int in bonis nullo adjuncto malo, Cicero, l 5. Tuſc. Quaeſt.Matt 13:43 glory, and make us appeare in glory to himſelfe, and cauſe that glory of the Lord to appeare in us amongſt the glorious Saints and Angels in Heaven, then, (ſaith S. Jerome) and not till then, ſhall wee enjoy the fullneſſe of Joy; It is his glorious preſence onelyonly that affords the fulneſſe of joy; And this fullneſſe of joy conſiſteth in two things.

1. In the Abſence of all deteſtable things.

2. In the Preſence of all delectable things.

In a perfect freedome from all evill things; And in a perfect freedome in all good things.

Firſt, a perfect freedome from all evill things. Now evill things are of two ſorts.

1. Sinnefull.

2. Sorrowfull.

Mala turpia, and Mala triſtia; as the Moraliſts call them, or Mala culpae, and Mala paenae, as the Schoole Divines and others. Evills of Sinne: And evills of ſuffering for ſinne. Theſe evills are both amongſt Men on Earth, but both are excluded from amongſt the Saints in Heaven, there is neither wickedneſſe, nor yet wretchedneſſe amongſt them. Thoſe that enjoy the glorious preſence of God can neither meete with wickedneſſe, nor be met with by any wretchedneſſe; They can neither finde the evill of ſinne, nor can they be found by the evill of ſufferings; But ſhall be for ever freed from both.

p. 45Firſt, they ſhall for ever be free from ſinne; free from the condemning power, and free from the commanding power of it; free from all guilt of ſinne, and free from every Act of ſinne. There is a freedome in the glorious preſence of God both à peccato regnante, from ſinne reigning, and à peccato habitante too, from ſinne dwelling. In this preſent World ſinne raigneth over the worſt, and remaineth in the beſt: But in Heaven there is neither any dominion of ſinne, nor dwelling for ſinne. There is an abſolute Immunity from all ſin, and from all occaſions of it, and temptations to it.

And as there is a freedome from all ſinne; ſo from all ſuffering for ſinne; All Teares are there wiped quite away from all Revel. 7. 17. 21. 4.Rev 7:17Rev 7:21Rev 7:4eyes. They that enjoy the glorious preſence of God ſhall weepe no more, unleſſe it be for joy, that they ſhall weepe no more for griefe. All cauſe of griefe is farre removed fromNon est ibi mors, non eſt ibi luctus, non eſt ibi laſſitudo, non eſt infirmitas, non eſt ſames, milla ſitis, nullus aeſtus, nulla corruptio, nulla indigentia, u…lla maeſtitia, nulla triſtitia. A…guſt lib. 3. de Symbol. that preſence. They that enjoy it enjoy with it an abſolute enfranchiſment from all incombrances, and inconveniences. They are free from want; And free from War. And free from death; And free from Devills.

They are free from want; They can want nothing there, unleſſe it be want it ſelfe. They may finde the want of evill, but never feele the evill of want. Evill is but the want of good, and the want of evill is but the abſence of want. God is good, and no want of good can be in God. What want then can be endured in that preſence of God, where no evill is, but all good that the fullneſſe of joy may be enjoyed? Here ſome Men eate their meate without any hunger, whileſt others hunger without any meate to eate; And ſome Men drinke extremely without any thirſt, whileſt others thirſt extremely without any drinke: But in the glorious preſence of God not any one can be pampered with too much, nor any one be pined with too little. They that gather much of the Heavenly Manna have nothing …ver: And they that gather little have no lack. They that are once poſſeſſed of that preſence of God are ſo poſſeſſed with it, that they can never feele the p. 46miſery of thirſt or hunger. And as they are free from want, ſo are they free from warres, with all the miſchieves that are concomitant, and all the miſeries that are conſequent. The Kingdome of glory can never be turned into an Aceldama; The field of Blood, Mat. 27. 8. John 6. 70, 71. Mat. 26. 15. Mat. 26. 3, 4. 27. 1. Numb. 16. 1, 2, 3.Matt 27:8John 6:70John 6:71Matt 26:15Matt 26:3Matt 26:4Matt 26:27Matt 26:1Num 16:1Num 16:2Num 16:3No forraine enemy can invade it; Nor home bred enemy infeſt the happineſſe of it; No bedevilled Judas can come there to betray his Lord and Maſter, the King of Kings, for halfe a Crowne. Nor can any Jewiſh Elders aſſemble there to condemne him, or conſpire againſt him. Moſes and Aaron ſhall never be confronted there by any gain-ſaying Corahs, or mutinous Abirams, or complying Dathans, or any of their confederates; and good King David ſhall there be free from the2 Sam. 15. 2, 4, 5, 6, 10, 12. 16. 5, 6, 7, 23.2 Sam 15:22 Sam 15:42 Sam 15:52 Sam 15:62 Sam 15:102 Sam 15:122 Sam 15:162 Sam 15:72 Sam 15:23 pride of all ambitious Abſolons, from the preſumption of all ſeditious Shebas, and from the wicked counſells of all contriving Achitophels. No curſing Shimeis, Nor railing Rabſhakehs ſhall come there to belch infectious gorges forth, to poyſon the Hearts of any ſubjects in that Kingdome of glory, to confound the glory of that Kingdome into an Anarchie. No Polupragmaticall Machiavelians, Nor crafty Boute-fewes, ſhall interrupt that Kingdomes endleſſe peace. No bold Seianus can inſinuate into that glorious Preſence to corrupt it. No malecontented Cataline can lurke there, either to traduce the glorious Majeſty of the King of Kings, or to ſeduce inferiour Officers. Nor is there any War-like Ammunition Magazined there.

No Civill Warrings can deſtroy that glorious Kingdome, nor can any factious jarrings deface that glorious Church. No New-fangled Athenians, nor Schiſmaticall Corinthians can diſturbe the unity, or deſtroy the uniformity of that Church. No over-maſtering Pope, nor under-mining Jeſuite; No New-Church-making Familiſt, nor No-Church-making Atheiſt, can gaine ſuch favour, or get ſuch footing there, as to eject the ſetled Saints, and worke the ruine of all that Church. No ravenous Wolves in Sheepes cloathing can creep by any Poſternes gates into that fold to flea or fleece the flock, and miſtake feeding on them, for feeding of them. That ancient Hierarchie of Arch. Angels, and Angels, and other Ministring spirits can never be deemed ſo ſuperſtitious as to demerit an utter Extirpation. p. 47The Militant Church may be infeſted with ſome of theſe deſtructive Peſts at all times, and with all of them at ſome times; But the Church Triumphant is at all times freed from all theſe. Nothing that worketh any abomination can come there, and therefore every thing that tendeth towards the grand Abomination of Deſolation muſt needs be for ever exiled thence. The glory of all there muſt laſt for ever; And all in that glory muſt live for ever. Being free from ſinne, they ſhall be free from Death; from Death ſpirituall in it, from Death temporall by it, and from Death eternall for it. That preſence of the Ever-living God doth ſet them free from all for ever.

Here we beginne to die ſo ſoone as we begin to live; All here are borne to die, and many are but borne, and die.

Naſcentes morimur, finiſque ab origine pendet;

Being born we die, as ſaith Manilius, & the laſt of our days does pend upon the firſt. Our Death does hang about us from our Birth. We all are bound towards the Womb of ourgreat grandmother the Earth, ſo ſoone as wee be looſed from our Mothers Wombe. Hee that is borne to day is borne to die, and is not ſure to live an other day: But in the glorious preſence of God, there is no dying, they that are there are ſure to live for ever, free from the ſting of Death, and from the ſtroke; free from all tendencies unto Death, and from all feares of dying. When the Naturall Body of a Saint comes there, it does become a spirituall Body; It is there ſpiritualized in the manner of ſubſiſtence, though not in the Nature of the ſubſtance. It is ſtill a Body, though it be ſpirituall, and it is ſaid to be ſpirituall, ſaith S. Auguſtine, becauſe it there lives the life of a ſpirit.

For firſt, like a ſpirit, there it liveth without any hunger, without any thirſt, without feeling pinching cold, or parching heat. It needs no meate, it needs no drinke, it needs no ſummers ſtuffe, nor winters cloath.

Againe, it liveth like a ſpirit there, free from ſickneſſe, free from Aches, free from all ſorts of Diſeaſes; It cannot bee diſtempered into a Fever, nor diſſolved into a Flux, nor corrupted into Ulcers.

p. 48Againe, like a ſpirit it liveth there without decaying by living long. No time can dimme the Eyes, or dull the Eares, or lame the Legs, or feeble the Hands, or cripple the Feete, or crooke the Back, or furrow the Face, or disfigure the feature. Though it lives Mathuſalems age a thouſand times over, yet it never growes crazie, or decrepit, or Shrinkes into a Skeleton.

And laſtly, like a ſpirit, it is immortall, Death can have no more Dominion over it. This life it but the ſhaddow of that;…. Suig…i. foreign in Pſal. This is but a dying Life, a kinde of living Death, but that is vera non interitura vita; A Life indeed never to end in Death, as Victorinus Strigelius very truely.

Now tell mee, who would not gladly live in ſuch a privileged place, where that boldeſt Sargeant, Death, cannot come to areſt? ſuch is the Sanctuary of Gods glorious Preſence. A Liberty indeed, free from all kindes of Death, and free from unkinde Devills too; from Devills infernall, and Devills incarnate…ullus ibi Diaboli metus, nullae in…idi… daemonum, Terror gebennae procul. Mors neque corporis neque animae ſed immortalitatis munere uterque ſolutus, S. Chryſoſt. de reparatione lapſi. too.

No evill Angels can aſcend from the bottomeleſſe pit into that preſence to tempt any there to ſinne. Nor helliſh furyes to torment for ſinning in times paſt. No Devill of the lower Hell, nor any of this wicked World above it, can find any entrance thither. There is indeed free quarter for Saints, but none for Sinners; The free Men of that City, and all the Denizons of that Kingdome, are allwayes freed from all unwellcome troubleſome intruders. The ſpirit of Debate and Strife can never thruſt the Devills myſterious cloven foote into that preſence, to ſet Diviſions, to cauſe diſtractions, to bringSeditionum popularium author eſt Diabolus, Vedelius de pruden. veter. Ecc. lib. 1. c. 2. deſtruction. No carnall pride can ever beget fond faſhioniſts in the ſtreetes of that moſt holy City; Nor ſpirituall Pride breed up fantaſticall factioniſts in the Houſes. No hiddeous Blaſphemies, nor filthy obſcenities, nor thumping Oaths, nor helliſh curſings, nor peeviſh cenſurings, are uſed by any in that preſence; All prophane, and black-mouthed Monſters of Men are exiled for ever from that Society of Saints; And p. 49ſo are all inſinuating Sycophants, and falſe hearted Phariſees. The Devill is never more miſchievous, then when hee is moſt cunningly transformed into an Angell of Light. There is2 Cor. 11. 14.2 Cor 11:14 none to the white Devill for malignant Devilliſmes. The Honour of the Goſpell hath ever beene more impeached by ſinnefull Profeſſours then by profeſſed ſinners. And therefore hee who is foreign, the Searcher of Hearts, will never ſufferRevel. 2. 2….Rev 2:2 any to come into his preſence, that practice impiety under the pretence of Piety. That grand Devilliſme of Hypocriſie can never deceive the All-ſeeing Eyes of God Omniſcient; No malignant deſignes can there be advanced by the ſeemes of Religion. There are none but thoſe that are truely religious.Glory of the Times. pag. 207. None but ſuch as are, as Ephrem Syrus deſired to be, That are indeed, as they are in ſeeme, and are in ſeeme even as they ſhould. It is one degree of Happineſſe for a Man to be himſelfe even as hee ſhould be; But an other, a greater, to be with none but ſuch as hee is himſelfe. How happy then are they that can converſe with none but thoſe that are truely good? And are truly good like thoſe they converſe with? Who then can chuſe but wiſh the enjoyment of that Preſence of God, where none but ſuch have entertainement? Who would not be there for ever, were there no greater good to be found then this, that no kinde of evill can there be found? No evill company; No evill by company; No company of evill; No Devills, nor bedevilled Men; No tempters, No tormentours, nor any other infernalls; No Devills incarnate either white or black; No kinde of Death, either temporall, or eternall; No kinde of Warres, No kinde of woes, No kinde of ſufferings, No kinde of Sinne. Happy ſurely are the people that be in ſuch caſe.

Yet let mee tell you, that it is not the abſence of evill alone that can make a Man truely and fully happy; It may cauſe ſome joy, but not the fulneſſe of joy till the affluence of all good things be enjoyed with it. Now in the glorious Preſence of God, there is not onelyonly the abſence of all evill, but the preſence of all good; A perfect freedome from all evill.

There is abundantia cumulatiſſima, ſaith Maſter Calvin, AIn locum. p. 50full abundance, or an abundant fulneſſe of all delectables. Omne genus jucunditatis, omne laetitiarum genus, ſaith he, there are all kindes of joyes, all ſorts of Pleaſures. There are profitable pleaſures, and pleaſurable profits. Things inconſiſtent here are all coincident there. Thoſe Gifts that goe not here together, are all united there. Thoſe comforts which are divided here in ſeverall Streames, doe meet all there as in their fountaine, or rather in the Ocean. No one here may ever looke to enjoy all good things; but all there doe ever ſo.

There are the precious Merchandies of all Cities: for that's the City of all precious Merchandies. There are the true delights of all Countries: for that's the true Country of all delights. There are all the reall Honours of the Court, that can never be loſt; And that's the right Court of Honour, that can never be put downe. There are all the true pleaſures of Paradice: for that's the true Paradice of all pleaſures. What does any of your ſoules take moſt delight in? What doe you moſt of all deſire? There may you have it in the fulleſt meaſure, and there enjoy it in the fineſt manner.

Doe you deſire, or delight in Gold? Or precious Stones? Or coſtly Gemms? or ſtately Palaces? There's a City of pureDivitiae ſi diliguntur, ibi ſerventur, ubi perire non poſſunt. Honor ſi diligi tur, illic habcatur, ubi nemo i dignus honoretur, &c. S. Auguſt. Sup. Johan. Gold, cleare as Cryſtall, walled, and gated, and garniſhed with Jaspers, and Saphirs, and all ſots of Pearles, and precious Stones, as S. John deſcribes it, Revel. 21. 18, 19.

Or doe you delight in glorious Triumphs, and pompous ſhewes? There are Triumphs Everlaſting. And the Glory of all Nations ſhall flow into that City in triumphant manner, as ſaith Saint John, Revel. 21. 26. Or doe you delight (as Maſſiniſſa did, and Diocleſian too) in curious Gardens? In fruitfull Orchards? In healthfull walkes? In pleaſant fountaines? There is the Celeſtiall Paradice, wherein a Man, had he an hundred times as many Eyes as Argus, might imploy them all at once with various Curioſities, tranſcendent rarities. All thoſe admired Gardens of Adonis, and Alcinous, of Po, and Tantalus, and the Hesperides, could never boaſt (no not in any fiction of the Poets) of ſuch a living fountaine as that which floweth in the middle of this Garden of Heaven, and affords the water of life. Nor yet of ſuch a Tree, as that of life, which p. 51beares twelve kindes of fruit, and brings forth every month, as S. John writeth of it Revel. 22. 1, 2.

Or doe you delight in, and deſire Peace? There can you never want it. That new Hieruſalem is the true Hieruſalem, the bleſſefull viſion of Peace. A City at Peace, and Ʋnity in it ſelfe. There endleſſe Triumphs of Peace are ſolemnized by all the Citizens. That's the place of peace. There's the Prince of peace, the Author of peace, the maker, the Creatour of it. There's the full enjoyment of that mother-Bleſſing and all other bleſſings with it. The true God of peace is there, and the true peace of God which paſſeth all underſtanding.

And doe you deſire Truth with Peace. There are both together. The God of Peace is the God of Truth; And the truth of God is there revealed fully: The true worſhip of the moſt holy God is there eſtabliſhed, and the true God is worſhiped there in the beauty of holineſſe.

Or doe you delight in the melody of conſort Muſick? There are ſoule-raviſhing Anthems chanted, and warbled by the ſweeteſt of all the Heavenly Quire in that mother Church, that Glorious Temple Chriſts Church Triumphant. There are Choreall Doxologies Ecchoed forth by all ſorts of Celeſtiall Songſters in Harmonious Diapaſons. Hoſanna in the higheſt is here the higheſt ſtraine that we can reach in any of the ſongs of Syon: But in that Glorious preſence of God, every ſaint can rere his Halelujah above our Ela without hoarſing of his voice.

Or doe you delight in Eaſe and reſt from weariſome labours?Hoc accepimus ab antiquis, Beatitudinis quictom ſociam eſsc. Jul. Caeſar Scal. de ſubtilit. exercit. 358. There the true Chriſtian Sabbath is kept holy; Whereof our Sunday Sabbath is but an Adumbration, or preparatory Evc. Jeruſalem below hath ſix Dayes for working for one ſabbath Day for reſt: But Jeruſalem above is free to ſanctifie an endleſſe ſabbath from all ſinne, and from all ſervile labour.

Or doe you delight in mirthfull feaſts and palate-pleaſing Banquets? There the Marriage ſupper of the Lambe is celebrat with wine of gladneſſe. It was no ſmall favour, which our Gracious Saviour once vouchſafed to the Twelve, when as he ſent both Peter and John to make ready the gueſt-Chamber Luk. 22. 8, 11.Luke 22:8Luke 22:11(which was an upper roome in the holy City) that he might eat his p. 52laſt ſupper with them all: But it is a farre greater favour which he ſhewed to them all with many others, in going himſelfe in perſon to prepare a place, an upper roome in the holy City ofJohn 14. 2, 3.John 14:2John 14:3 Heaven for them. A Gueſt Chamber furniſhed well indeed, where they and we may Eate our laſt and everlaſting ſupper with him. A ſupper it may right well be call indeed; for after that we ſhall need no following Meale, but may lay us downe in peace, and take our reſt for ever, and for ever.

Or doe you delight in the preſence of great perſonages? There is the Mighty, and Allmighty Monarch of Heaven and Earth, the King of Kings, and Lord of Lords; And there is his Second ſelfe, his onelyonly begotten ſonne, the ſonne of his love, in whome he is well pleaſed, his Right-hand favourite, his Chriſt, our Lord and Ieſus in the hight of his Honour, inveſted with power to unlock the Eſchequer of his fathers richeſt favours with the key of his Eternall merits; and to deale them forth at his owne good pleaſurer amongſt his ſervants, and ſuch as have beene followers of his Grace.

It was a great Honour, which that Lord of all men paramount did freely beſtow upon S. Paul in creating of him Doctour of the Gentiles, and in appointing of him to be as his Attorney Generall to follow his buſineſſe for him; and to defend the right of his Cauſe in all the Courts of the Gentiles, even to the utmoſt parts of the Earth: Yet this Great Deputy, this Chieftaine of Truſtees, accounted all the Honour of his Truſt, but a cypher, or a ſhadow in comparing it with that of the Saints in the preſence of God. When he had once but ſeene the glory of his Maſter Chriſt at the right hand of God, and the felicity of his fellow Servants in that Glorious preſence, he ſighed out the reſidue of his dayes with panting deſires to be diſſolved, and to be with Chriſt; deeming it to be beſt of all, to be with him who is all in all, for Chriſt is the Salvation of all Soules there, and the very ſoule of all their Salvations. The Happineſſe of all their lives, and the very life of all their Happineſſe. The Crowne of all their Glory, and the Glory of all their Crownes. Their Every-thing, their All in all. And what can men wiſh for more then all? Can there be any deſirable above this All in all? And if to all this, to this all, this All in all, p. 53you wiſh for Courteous fellow ſervants in your followingIntuere coetum non ſolum ex hominibus, ſed ex Angelis, atque Arch-Angelis, Thronis, & Dominationibus, principibus, ac poteſtatibus convocatum. De Rege a…tem qui borum medius reſidet dicere vox nulla ſufficiet. Effuget omnem Sermonem, atque omnem ſenſum humanae mentis excedit decus illud, illa pulchritudo, illa virtus, illa gloria, illa magniſicentia. S. Chryſoft. de repara lapſi. of that Court, you may be ſure to have your wiſhes; for there are none but ſuch, none that are not truely courteous. There are none ſo ill as the beſt of us. There are no meaner fellow-waiters then Cherubs, and Seraphs, then Principalities, and Powers, then Arch Angels, and Angels, and the ſpirits of juſt men made perfect.

But doe wee all intend that Court indeed? Doe wee ſeeke for places of preferment there? Then let us learne and underſtand the faſhions of that Court, let us obſerve the Manners and Demeaners of all ſorts of Courtiers there, before wee preſume to thruſt into that Preſence-Chamber, leſt wee be thruſt back, when wee preſume to enter, for want of Courtſhip, and good manners.

There every one loves all very truely, and all as truely every one. They know one an other perfectly, and therefore love one an other ſo; For quanto notiores tanto cariores, ſaith S. Auguſtine; By how much the clearer light they have into each others breaſts, by ſo much the dearer love they have unto each other in their owne. When the Lady Italica vailed her ſaddeſt ſelfe in Cypreſſe for the loſſe of her ſecond ſelfe, S.S. Aug. Epiſt. 6 Auguſtine told her in Conſolatory Letters to her, that ſhee ſhould enjoy the ſight of him againe in the fullneſſe of joy, and then ſhould love him better then ſhee did, or could doe here, becauſe ſhee ſhould know him better.

Here Mens heads are not filled with certainties, and thereforeCum …nim ad illam lucem Patris luminum veniemus, nihil in creaturis erit quod neſciamus. Erit & perfecta invicem agnitio. Zegedin. de aeternâ beatitud. their Hearts are often filled with Jelouſies; And Jelouſies are wont to nullifie Affections, and multiply Diſſentions: But in the Court and Kingdome of Heaven, there is not any one, but hath a certainty of every ones ſincerity; and therefore no affections there are leſſened by ſuſpitions. There every one does unfeignedly love every one, for that hee does infallibly know himſelfe to be unfeignedly beloved of every one. There are no falſe Hearts, no falſe Faces, no p. 54diſſemblers in that Court or Kingdome. They are all reall there in all their tendryes of Courteſies. O the happineſſe of all in that ſociety! Which of us would not willingly bee there, amongſt ſo many thouſands that would ſincerely love us, and ſhould be as ſincerely beloved of us? Not one can there be found to hate us, or to be hated by us.

The Favorites in that Court are never divided into factions; Nor are there any factious Subjects in that whole Kingdome. There are no Envyings, no Emulations, they that are beſt beloved by the King of Glory, are beloved beſt by all the Court, and all the Kingdome too. The greater love and favour that any one receiveth from that King, the greater is the outward joy, and inward gladneſſe of all the fellow Courtiers, and fellow-Subjects. The Joy and Happineſſe of any one in that preſence is a Joy and Happineſſe to every one. There every one does cordially rejoyce with every one that does rejoyce; And that with ſo much the greater joy, by how much the greater cauſe any other has for to rejoyce. How exceeding great then muſt the rejoycing bee of each Saint triumphant, when as the number of triumphing Saints is ſo exceedingly great, and the joy of any one does adde unto the joy of every one? They all there love themſelves as they ought to doe, And they love each other as themſelves; And therefore doe they all triumph at an others honour as at their owne. They beare true loyalty to the Giver of Honours there, and they beare true Charity to all Receivers; And therefore doe they mutually congratulate one an other in their Honours, without any ſecret repining, or any cloſe combining to undoe, or undermine any ſpeciall Favorite.

When but one penitent Sinner enters the Externall Court of Heaven, the Church Militant, the glorious Saints and Angels doe rejoyce in Heaven for it; There is joy in Heaven, ſaith our Saviour, ever one ſinner that repenteth, Luke 15. 7. What joy then is there in Heaven thinke yee, when that penitent with thouſands more come all into the inward Court of Heaven, the Church triumphant, where they ſhall be paſt all feares of Iulianizing or back ſliding? Wee reade indeede of p. 55an Hoſt of Angells, that ſung a Chriſtmas Caroll from the windowes of Heaven, when Chriſt was borne into the World, to reſtore mankinde unto Gods love, and favour; But who ever heard ſo much as one good Angell, or heard of any one that rejoyced at the fall of any Man, or any Angell? they all are farre from ſeeking to diſhonour or diſgrace any Favorite in that Court, or any fellow Subject in that Kingdome. But ready they are to rejoyce when any exiles are recalled home, or any Aliens received into Grace and Favour.

There are none that are not willing to let that Ocean of Honour and Glory flow which way it pleaſeth, and how farre it pleaſeth; There are none that ſeeke to obſtruct any ſtreames of Honour derived from that Fountaine. Not one that deſires to leſſen the greater Channells, becauſe that more is ſtreamed into them, then into ſmaller Rivulets. Nor are there any Patentees of Favours in that Preſence; None that would monopolize the whole Felicity of that Glorious Preſence to themſelves. There is no Haman there, not one S…janus. There are no Courtiers that are puffed up with Pride, for thoſe Honours that are conferred on them already by the King of Glory; Nor any that ambitiouſly deſire to climbe higher then they are. Nulla honoris, aut poteſtatis ambitio pulſat, ſaith Saint Auſtine. No aſpiring mindes are there, to progue for higher places of Command and Honour then they have. Every Courtier there is a conſort free for any, hatefull to none, hurtfull to as few, but helpefull unto all. The loweſt there is not deſpiſed by the higheſt; Nor the higheſt ſpited by the loweſt. The higheſt Ambition there is, who ſhall be moſt lowly of all; And the greateſt Emulation is, who ſhall be moſt lowly of all; And the greateſt Emulation is, who ſhall be moſt loving unto all. They never grow weary of one anothers Company. They ſue not there for Writ… of Election. Nor doe they there petition for any new Elections. They arreſt not one another there for Actions of the Caſe, or Treſpaſſe. There are no Quarrells, no Diſtractions through hatefull Scramblings about meum, and tuum, for the Titular Proprieties of mine, and thine, or I know not whoſe, till all Propriety be loſt. All things there are done with liking unto all, they have all one will, all one minde, all one deſire, one p. 56delight; Their love is one, they live as one. And what's the Cauſe of all this love, the Cauſe of all this joy in the preſence of God? It is nothing elſe but the preſence of God. He that is one in himſelfe and amongſt them all, does make them all to be as one in him and amongſt themſelves. The true love of God in them all doth make them all to be as one in that true God of love.

Great joy there is in the ſweet ſociety of the Saints in Gods glorious preſence, by reaſon of that ſweet ſociety in his preſence. But the fulneſſe of joy amongſt them in that preſence is that preſence amongſt them. Heaven were no Heaven were not his Glorious preſence there; And Hell were not Hell were but his Glory preſent there. This Vallie of Teares may be a Paradice, or as a third Heaven to S. Paul, if God vouchſafes a Revelation2 Cor. 12. 2, 4.2 Cor 12:22 Cor 12:4 of his glorious preſence to him here.

Gods glorious preſence maketh Heaven. It giveth Happineſſe. Happy are all they, yea thrice happy, and for ever happy, that enjoy it. They that are without God, or out of him, can never be in the fulneſſe of joy, nor have the fulneſſe of joy in themſelves. They muſt be in him, and he in them, before they can be full of joy. But when he, in whom all fulneſſe dwels, doth dwell in them, and they with him, when they are full of him, who is both joy it ſelfe, and fulneſſe it ſelfe, then doe they enjoy the fulneſſe of joy, and not till then. O bleſſefull ſight! it is the beatificall viſion, videre deum in ſeipſo, videre in nobis, & nos in co, faelici jucunditate, jucundâ faelicitate, ſaith S. Bernard. S. Bern. Meditat. cap. 4. Hug. Card. In loc. Ipſe eſt finis omnium d…ſideriorum, qui ſine fine videbitur, fine fatigatione laudabitur. S. Aug. de Civitate Dei. l. 22. Infinitatemunū quod que ens appetit. Jul. Caeſ. Scal. de ſubtil.When we ſhall ſee God in himſelfe, and ſee him in our ſelves, and our ſelves in him, then ſhall we be filled with bliſſefull joy, and joyfull bliſſe, fully happy.

The fullneſſe of joy conſiſts in impletione deſideriorum, ſaith Hugo Cardinalis, in the fullfilling the deſires of the Soule. And there is nothing that can fill them full but God himſelfe. Good is the object of all deſires; And infinite are the deſires of all Soules, ſo that nothing can fit any Soules deſires but that which is good, nor any thing fill the deſires of any Soule, but that which is infinite. And therefore nothing can cauſe true joy in the ſoule, or cauſe the joy of the ſoule to be full, but the infinite goodneſſe of Gods glorious preſence. There p. 57is nothing good indeed but God, nor any goodneſſe infiniteIn loc. but his. And his is ſo, he is bonum infinitum, ſummum bonum, ſaith Nichol. de Lyra. The Chiefeſt Good, infinitly good. TheyIn loc. that are filled with the goodneſſe of his preſence ſeeke no further for felicity, Nihil amplius eſt quod deſiderari queat, ſaith Jacobus Perez de Valentia; There is nothing more to be deſired. In him they have all that can be deſired. Till all our ſoules enjoy that infinite goodneſſe of Gods glorious preſence, which is all in all, or all in every one, and yet but one in all, they will alwayes be coveting thoſe good things which others have, and they have not, rather then Contenting of themſelves with thoſe good things they have, and others have not. But when they ſhall enjoy that bliſſefull preſence, they ſhall not wiſh for any thing elſe. That preſence is to every ſoule that does enjoy it, what ever good it does deſire toErit omne bonum & non erit aliquod malum: erit quicquid voles, non erit quicquid-noles. S. Auguſt Soliloqu. enjoy. It is the fullneſſe and perfection of all good Every ſoule ſhall be beſt contented with that very good it draweth from that preſence, becauſe that preſence affords to every ſoule that very good wherewith it ſhall be beſt contented.

Every Soule ſhall there enjoy an infinite Happineſſe, becauſe it ſhall enjoy an infinite Goodneſſe. And it ſhall be for ever enjoyed, without diſliking of it, or loſing of it, or lacking any of it. Every ſoule ſhall enjoy as much goodQuicquid enim amabile aderit, nec deſiderabitur quod non aderit. S. Zegedin. loc. Commun. In caeleſti beatitudine veraciter ſine ſine gaudium eſt, ſine aliquo taedio manens aeternitas, & inspectio ſola divinitatis efficia ut beatius nil eſſe poſſit. Caſſio. epiſt. lib. 2. in that preſence, by the preſence of that good, as it ſhall be able to receive or to deſire to receive. As much as ſhall make it fully happy. Every one ſhall bee filled ſo proportionably full; And every deſire in any ſoule ſhall bee fullfilled ſo perfectly in that preſence of glory, with the glory of that preſence, that no one ſhall ever wiſh for any more, or ever be weary of that it has, or bee willing to change it for any other.

Indeed the fullneſſe of any evill is an evill fullneſſe, for it ever cauſeth wearineſſe, and bringeth wiſhings of exchanges: But the fullneſſe of joy in the preſence of God, does never create any wearineſſe, nor any beginnings of diſcontentedneſſe.

There is a fullneſſe unto loathing, And there is a fullneſſe unto p. 58liking. A fullneſſe that cauſeth diſlike; And a fullneſſe that cauſeth delight. The luſtfull deſires of any ſinners are quickly ſatiate unto nothing. But the longing deſires of every ſaint in the preſence of God are for ever ſatisfied unto liking, and delight. All the deſires of the Saints, and Angells, in the preſence of God, are ſatisfied by their enjoying of his preſence, yet are they never ſatisfied with the enjoying of his preſence, as Dionyſius Carthuſianus very wittily. They are alwayes ſatisfiedDionyſ. Carthu. de quat. hom. Nov. Art. 65. Quid enim aliud eſt Dei Opt. Max. cognitio, at que amor ex ea, quam inexplebilis appetitus ad haer…ndi illius infinitati. Jul. Caeſ. Scalig. de ſubtil. with it according to their owne deſires, and alwayes have deſires to be ſatisfied with it as they are: They ever enjoy it, without any loathing of it, and they deſire ever to enjoy it, without any languiſhing of it. Indeed they can never be wearyed with having of it; but you by this time may with hearing of it. It is better by farre to have it, then heare of it. This diſcourſe about the fulneſſe of joy in the preſence of God, and the pleaſures of his right hand for evermore, may not be like them here, it may not be for evermore. The Courſe of all thoſe pleaſures may not, cannot be cut off; but this diſcourſe about them may, and muſt. Yet here leſt all this long contexture ſhould unravell at this end by being thus cut off; I cannot but preſume to turne it in, and make an hem, or overcaſt it at the leaſt, that you may make ſome further uſes of it.

And in the firſt place, becauſe there is the fulneſſe of joy in the preſence of God, and pleaſure at his right hand for evermore; therefore let us deeme it rightly as it is, a meere madneſſe in any man to dote upon theſe empty Shadowes of Earthly joyes, and theſe vaniſhing Seemes of worldly pleaſure which are but for the preſent. None but the meereſt Naturall lack-wits will preferre a worthleſſe pebble to a matchleſſe Pearle. And ſurely they can be no other but meere Naturalls which poſtpone the fulneſſe or joy in the glorious preſence of God, and the pleaſures at his right hand for evermore unto the joyes and pleaſures of this preſent world.

He that ſwops away Heaven for Earth makes a worſe bargaine for himſelfe, then Glancus made with Diomedes when he exchanged.

p. 59foreign, As the Prince of poets Homer. Iliadwrites it, Golden weapons for weapons of braſſe; Armes worth an hundred Oxen fit for Sacrifices, for Armes not worth more then nine. What are the Joyes, and pleaſures of his preſent world, unto the fulneſſe of joy in the preſence of God, and the pleaſures at Gods right hand for evermore? Alas they are all as nothing. How firme and faire ſo ever they are in ſeeme, yet indeed they are but like theJoſeph. de Bell. Judaic. lib. 5. Apples (which Joſephus writes of) neer unto the lake Aſphaltites, which periſh if they be but touched.

I have ſeene a witty fancy portraied on a Table, where Juſtice was Seated holding a paire of Scales to weigh the Religions of the Proteſtants, and of the Papiſts one againſt the other. The Proteſtants put nothing but verbum dei ſcriptum, the written word of God into the Scale; But the Papiſts adde, and heape their Trentalls and all their Decretalls, the Papall Chaire, and the Triple Crowne, their Beades and all their Bead-rolls of Tradition, Their Holy-waterpots, and all their Magazines of holy reliques, with all their Trinckets, Traſh, and Trumperie into their Scale, and under neath their ſcale that grande Impoſtour, the Devill, is portraied hanging, and adding all the weight he can unto that fide, yet all will not doe, all cannot counterpoiſe the weight and worth of the written word of God alone. And ſhould we take the Balance of the Sanctuary, and put the joyes and pleaſures of this preſent World into one Scale, and the joyes of Heaven or the fulneſſe of joy in the preſence of God, and the pleaſures at his right hand for evermore, into the other, and weigh them one againſt the other, wee ſhould find all worldly joyes and pleaſures to be but as the duſt Iſaiah 40. 15. Pſal. 62. 9.Isa 40:15Ps 62:9of the Balance, yea, lighter then vanity it ſelfe.

Solomon was as wiſe as any Man of this World, yet could1 Kings 4. 29. 30. Eccleſ. 2.1 Kgs 4:291 Kgs 4:30Eccl 2 he never finde out any reall joyes, or pleaſures in this World. OnelyOnly by his wiſdome he could finde, that there are none here to bee found; let not us bee ſo unwiſe then, as to ſeeke them here, where Solomon himſelfe could never finde them. He could not finde them under the ſunne, let us then ſeeke above it S. Chryſ. Hom. 151for them. foreign, ſaith S. Chryſoſtom, foreign, let us not let our thoughts fall downwards to p. 60the Earth, but fly to Heaven upwards. Let us ſeeke thoſe things Coloſ. 3. 1.Col 3:1which are above. Let us ſeeke the fulneſſe of joy in the preſence of God, and the pleaſures at his right hand for evermore.

And in the ſecond place, becauſe there is the fulneſſe of joy in the preſence of God, and pleaſure, &c. Therefore let us ſeriouſly conſider, what they loſe, that are excluded, and exiled from that glorious preſence of God for ever. Alas for them! their loſſe is beyond expreſſion & beyond imagination. No mortall man can either fathome the depth, or meaſure the greatneſſe of their miſeries, that are for ever deprived of that felicity. The miſeries of this world are a world of miſeries, yet are they all as nothing to the miſeries of hell; for hell is nothing elſe but miſeries; And the miſeries of hell are either in poena damni, or in poena ſenſus, In the puniſhment of Loſſe, or in the puniſhment of Senſe, or rather in both; The loſſe of all pleaſures, and the ſenſe of all paines together doe meet in hell, and make it to be hell; And the leaſt part of that puniſhment that is in hell is very great, but the other grievous beyond compariſon. The laſt is thought the leaſt; The puniſhment of Senſe is leſſe then that of Loſſe. Denominatio ſumitur à principaliori, The chiefeſt Godfather does uſe to name the child, and the principall part of the puniſhment does name the whole. It is not called Senſation from poena ſenſus, but Damnation from poena damni; to intimate unto us, that the loſſe of all the happineſſe in heaven is a greater unhappineſſe, then all the wretchedneſſe beſides. There may be many now in Hell enduring exquiſite tortures, that would gladly have them doubled for ten thouſand yeeres, upon condition, then to enjoy the fulneſſe of joy in the preſence of God, and the refreſhing pleaſures at his right hand for evermore. But alas … It muſt not be. When once the righteous Judge hath ſaid, Depart from me ye curſed into everlaſting fire, that their accurſedPſal. 7. 12. Math. 25. 41.Ps 7:12Matt 25:41 departure muſt be for ever, as well as their extremeſt tortures in that fire. Men muſt beware before then, and that we may take heed in time, let us take it into our ſaddeſt thoughts, or rather let us think it far above all humane apprehenſion, rightly to think what it is to loſe the fulneſſe of joy in the preſence of God, and the pleaſures at his right hand for evermore.

And in the third place, becauſe there is the fulneſſe of joy in the p. 61preſence of God, and pleaſures at his right hand for evermore, therefore let us uſe our beſt endeavours, that we may get into that preſence. Summo labore ſummum bonum aſſequi neceſſe eſt, ſaithLactan Inſtitut. Divin. lib. 3. Maximum ens eſt maximu… bonum. Pau. Ferrius in Scholaſ. Orthodoxi ſpecimine. c. 3. Cum forma Dei ſit ſua bonitas, r…linquitur ut cum Deus v…lt omnia propter ſe, vel ut quando agit propter ſe, ideo agat ut res bonitati ſuae aſſimulentur. Idem Ibid. Noſtros migrantes non amiſimus, ſed praemiſimus. S. Auguſt. Epiſt. ad Italicam. Lactantius. The greateſt pains muſt be employed to obtaine the greateſt pleaſure. Let us place our Summū bonū where of right we ſhould, let us place our happineſſe in that preſence, and let all our aimes, all our deſires, all our endeavours be to enter into it. Let the enjoyment of that preſence be the ultimate end of all our wiſhes, and let us all be willing to purchaſe it at any rate. The price of it is, what the good man is, not what the great man has. God asks not goods, but goodneſſe for it. He that hath ſo much of godlineſſe or goodneſſe in him as to give himſelfe to God for it, ſhall not for ever goe without it. Let us beſtow our ſelves and ſervice upon the God of Heaven, that he may beſtow the happineſſe of Heaven upon us.

And in the fourth place, becauſe there is the fulneſſe of joy in the preſence of God, and pleaſure at his right hand for evermore, therefore let us never be caſt downe with Heavineſſe, when any of our deareſt friends are lifted up with joy at that happineſſe, why ſhould their fulneſſe of joy fill us with griefe? If ye loved me, ye would rejoyce becauſe I ſaid, I goe unto the Father, ſaid our Saviour Chriſt to his Diſciples, John 14. 28. as much as to ſay, that the felicity of a friend ſhould make us to be merry, rather then to mourne.

And in the fift place, becauſe there is the fulneſſe of joy, &c.Nam cum te aeque ac me diligam neceſſe, eſt ut ſummum bonu… aſſequi, te tanquam me alalterum cupian. Bucherius in Epiſt. Paraeneric. ad Valerian cognatū ſuum. 1 Kings 19. 4.1 Kgs 19:4 Let us never be unwilling to lay downe this life of Sorrowes our ſelves for the taking up of that of joyes. It is no great Happineſſe to live long here, nor great unhappineſſe to depart ere long from hence. OnelyOnly they are happy in ſome meaſure here, that have lived long enough to dy ſo well, that they may live in happineſſe for ever after death. This preſent life is no ſuch deſirable thing, but any man may find ſufficient cauſe to make him willing with Elias to have it taken from him. When the Patriarch Jacob had lived here as long, and full as well as any here, and it may be longer then moſt, and better then any, he caſt up his account by the help of his beſt Arithmetick, and found that the totall ſumme would amount to no more then the ſhort Bill of a few evill Dayes. Few and evill have the dayes p. 62of the yeeres of my life beene ſaid he to Pharaoh, Gen. 47. 9. And which of all us here might not give in the ſame Reckoning if we would but audit our lives? The Summa Totalis of Jacobs life was very ſmall, ſo ſmall indeed, that he thought it meeteſt to multiply the ſame by dayes. The Inches of Dayes are the fitteſt meaſures for the Hand-breadth of humane life. The length ofPſal. 39. 5.Ps 39:5 humane life is but one ſpan, and every day does ſhorten that little length at leaſt an Inch. Jacobs life was but of Dayes, and the Dayes of Jacobs life were in all but few; And all thoſe few Dayes of Jacobs life were evill, as he ſaid himſelfe, few and evill haveGen. 47. 9.Gen 47:9 they beene. And whoſe life may not be meaſured by dayes as well as Jacobs? And whoſe dayes of life are not few, as few as Jacobs? Whoſe life of Dayes is not ſhort, as ſhort as his? And whoſe few Dayes of life are not all evill, as evill as Jacobs? Who can looke upon them and not ſay truly, few and evill have thy been? But are all our dayes evill? Why then doe we all complaine, that they are few? Are not a few evill Dayes enough? Will any wiſe man wiſh for many evill Dayes? And againe, are all our evill Dayes but few? why doe we then complaine, that they are evill? Who may not beare with a few evill Dayes, that expects an Eternity of good Dayes, when theſe few evill Dayes are ended?

In the laſt place therefore, if we doe beleeve the Truth in the words of the Text, if we be perſwaded, that there is the fulneſſe of joy in the preſence of God, and pleaſure at his right hand for evermore, then let us never reckon any ſufferings to be too many, or too great, or too long to be endured, for the obtaining of thoſe joyes and pleaſures that ſhall endure for ever. But let us reckon with S. Paul, that the ſufferings of this Rom. 8. 18.Rom 8:18preſent world are not worthy to be compared with the glory that ſhall be revealed in us. Indeed no affliction ſeemeth joyous for the Heb. 12. 11.Heb 12:11time, but grievous; And no time in affliction ſeemeth ſhort, but tedious; unleſſe with Paul we be perſwaded, that our light 2 Cor. 4. 17.2 Cor 4:17affliction laſting but a moment, ſhall worke for us a farre more exceeding, and eternall weight of glory. The Lord does make the bitternes of this life of ſorrowes to ſeeme the more imbittered to his ſervants, that the ſweetneſs of the life of joyes may ſeeme the ſweeter to them when they come to the enjoyment of it. p. 64Yet that the bittereſt ſorrowes of this life may be the better reliſhed, the ſweeteſt joyes of life are promiſed to them that in their ſorrowes wait for joyes with patience. And to perſwade to patience in the midſt of ſorrowes, we muſt obſerve them to be common. What Militant Saint did ever beare the Enſigne of a Mortall life, without ſome Croſſe, or Croſſelet in it? Who could ever blazon the Eſcocheon of his Militancy, or Mortality, and not finde the Field of his life to be charged with Croſſes Gules, or Croſſes Sable? The firſt Adam could not; nor could the ſecond. And who indeed can wiſh for the heaven of happineſſe, or the happineſſe of heaven here, where the King of heaven went through an hell of miſeries? There can be no greater unhappineſſeNihil infelicius co, cui nihil unquam evenit adverſi. Seneca Fortuna quem nimium fovet, ſtultum facit. Prov. 1. 32. Vexatio dat intellectum.Prov 1:32 in this life, than never in this life to have unhappineſſe. Perpetuall prosperity does make a foole; ſo ſayes one that was no foole. And Prosperity perpetuall does marre a foole; ſo ſayes another, and he the wiſeſt of wiſe men. Proſperity may ſometimes foole a wiſe man unto folly; and Adverſity may ſometimes tutour a foole to wiſdome. foreign, Many inſtructions are taught by afflictions; God ſendeth Croſſes in ſtead of Bleſſings unto thoſe he hateth, but he often bleſſeth thoſe with croſſes which he loveth. It is well for them Pſal. 119. 67. 71Ps 119:67Ps 119:71that they are afflicted. It is very true that Oppreſſion makes the wiſe man mad; for ſo ſayes the wiſe man himſelfe in his Booke of the Preacher, Eccleſ. 7. 7. And it is as true if we Preach it, that oppreſſion makes ſome madd men wiſe. But who is willing to be Schooled by ſo curſt a Pedagoge? But volenter nolenter, whether men will or no it muſt ſometimes be ſo, and better ſo then worſe for ever. Too much it is for one man to enjoy two Heavens; And as great pitty it is that any one ſhould endure two Hells. And therefore I may truly ſay, that God of his goodneſſe, and his wiſdome, hath appointed one of each for every man. There is not onelyonly an Heaven or an Hell for any one, but an Heaven and an Hell for every one. This preſent world is both, but unto ſeverall Men; It is the Sinners Heaven, but Hell it is unto the Saints on Earth. The ſinfull worldling takes his pleaſure here, he hath all his happineſſe here that he is ever like to have; here are all his joyes, and all his hopes of joy; He wiſhes for no other Heaven; he lookes p. 64not after any other. He thinketh not of that to be enjoyed hereafter. Here would he live for ever if he might; But alas! It may not be. This world muſt not laſt alwayes; and though it might, yet might not his life in it; his life is but of few dayes, It ſoone muſt have an end. What wiſe man then would wiſh to live his beſt life firſt, ſeeing that it muſt ſo ſoone be loſt? Who would wiſh to have his heaven here, where he can ſtay but a few dayes? Yea where he cannot aſſure himſelfe to ſtay one day, or houre?

Againe this preſent world is a kind of Hell to others, or in ſtead of Hell unto them; It is a Place of Trouble, a Place of Suffering. But their ſtay here is ſhort. Now who would not rather endure the Hell of a few dayes miſeries here, and enjoy the Heaven of Eternall happineſſe hereafter, then enjoy the Heaven of a few dayes pleaſure here, and endure the Eternall miſeries of Hell hereafter? Temporall Pleaſures are dearly bought with the loſſe of Eternall; And temporall ſufferings are well requited with eternall Pleaſures. That is a miſerable happineſſe that muſt end in ſuch miſeries as muſt never end; And thoſe are happie miſeries that ſhall ſoone end in endleſſe happineſſe. This life is but a journey towards Death, and but a ſhort one; And Death is yet a ſhorter paſſage to a longer, and a better life. Indeed no Mortall Pilgrim can be wearie of the longeſt journey of life, if by the way he does but well remember the endleſſe joys that he ſhall enjoy at his journeys end. But yet the ſhorter that his journey be, the ſooner ſhall he be at home poſſeſſed of thoſe joyes. And who would wiſh a long and tedious journey to himſelfe to keepe him long from the enjoyment of them?

That life of joyes is worth the wiſhing, that ſhall never have an End; And that End of life is full as worthy of our wiſhes, that ſhall begin the Joyes of that endleſſe life. And that endTheophra. muſt be ere long; for Vita brevis, life is ſhort. Man that is borne of a woman is but of a few dayes, and full of trouble, ſaith holy Job. Job 14. 1.Job 14:1He is of few dayes, that he may not live too long in trouble; And his dayes are full of trouble, that he may not long for more of them then a few. Mans dayes are full of trouble, that a few may ſerve his turne and make him weary of them; And p. 65his dayes of trouble are but few, that he may not be too much wearied with them. It is mans great Miſery, that his few dayes are full of trouble; And it is Gods great Mercy, that mans dayes of trouble are but few: for if the Dayes of Mans life be full of trouble, it is well for Man, that his life of trouble is not full of Dayes. It is ill for Man that the troubles of his few dayes are ſo many; And it is well for Man that his dayes of trouble are ſo few. The few dayes of Mans life are full of trouble, that Man may dayly be minded of his duty in ſeekingforeign. S. Chryſoſt. Hom. 6. Corcydas. for another life, better then this preſent; And Mans Dayes of Trouble are but few, that Man may not be wearied ſo as to leave ſeeking for that other life before that this doth leave him.

Then let the Miſeries which accompany Mortality weane us from all fondneſſe towards this life preſent; And let the felicity of life eternall win us to long after that. The thoughts of the Elyſian happineſſe did ſo encourage a poore Grecian, a meere Pagan, at the inſtant of his death, that he rejoyced much to think of going to Pythagoras, and other learned Philoſophers; to Olympus, and other skilfull Muſicians; to Hecataeus, and otherHecataeus Miſeſius Hiſtoricus celeberrimus. Volateran. Anthropol. Homeri duo fuerunt. Volateran. Anthropol. l. 17. approved Hiſtoriographers; to Homer the Prince of Poets, and other famous Wits that were his followers. That Poeticall Paradiſe, the Elyſian Field, could make a Pagan give his longum vale to this preſent world with notable reſolution: And ſhall not the reall pleaſures of the Celeſtiall Paradiſe, the fulneſſe of joy in the glorious preſence of God, encourage a Chriſtian at his death to depart as comfortably as a faithleſs Grecian? Why ſhould Fantaſie in a Heathen be more powerful, than Faith in a Chriſtian? Is not that company as good, which we beleeve to be in the glorious preſence of God, as that which he imagined to be in Elyſio Campo? And are not the joyes as many and as great? Why then ſhould not every true Beleever cheare up himſelfe at his departure by thinking of his going to S. Peter, S. Paul, S. James, S. John, and to all that glorious Company of Apoſtles in that preſence of God? And of his going to Elias, and p. 66Eliſha, and Iſaiah, and Ezechiel, and to Daniel, and all that goodly fellowſhip of the Prophets? And of his going to S. Steven the Proto-Martyr, and to Ignatius, and to Juſtinus, and to our Cranmer, and our Ridly, and our Hooper, and our Taylor, and all that Noble Army of Martyrs? And of his going to that Reverend Patriarch Abraham, the Father of the faithfull, and to Iſaac, and to Jacob, and to all the holy Patriarchs in the Kingdome of God? And of his going to the holy Angels and Arch-Angels, and Thrones, and Powers, and Principalities, and to the Spirits of all juſt Men made perfect? Who can thinke ofHebr. 12. 23.Heb 12:23 being thus tranſported, and not be tranſported with the very thought of it? Surely it muſt needs be a very Conſolatory Viaticum to the ſoule of a dying Chriſtian to thinke of exchanging Earth for Heaven, and the ſordid Company of Sinners for the ſweet ſociety of Saints.

Who can thinke of Reigning with holy David, and goodQuae dementia eſt amare preſſuras & poenas, & lacrymas mundi? S. Cypr. de Mortal. Egredere anima m…a. S. Hieron. in vit. Hilar. Luke 2. 29. 30. Octogenarius ille ceci…it …lor. Draxel. Zodiac. Chriſtian.Luke 2:29Luke 2:30 Joſias, and with Chriſt Jeſus himſelfe in his Kingdome of Glory, and ſtill deſire to bee ſubject to his owne corruptions, and the corruptions of others? Hee that thinkes upon the fullneſſe of joy in the preſence of God, and the pleaſures at his right Hand for evermore, can never wonder that old Hilarion ſhould entreate his owne ſoule to be packing thither.

When Swan like Simeon had but ſeene his Saviour in his ſtate of Humiliation, hee could not chuſe but ſing his nunc Dimittis, Lord now letteſt thou thy ſervant depart in peace according to thy word. When his Saviour and ours was come into this World, and hee had taken him into his Armes, hee deſired leave then of the Lord to take his leave of the World, that ſo he might leave his ſoul in the Armes of his Saviour. And they that have ſeen their Saviour by the eye of Faith, as now hee is to be ſeen in his ſtate of Exaltation, and have embraced him inAugu. de Civit. Dei. l. 19. Pſal. 39. 12. Et ideo …anquam peregrinus ad illam Sanctorum omnium patriam …eſtinabat. S. Ambroſ. de …on. Mort.Ps 39:12 the Armes of their afffections, can never be unwilling to depart in peace, that with the God of Peace, and Prince of Peace, they may have peace in life eternall, and eternall life in peace, as S. Auguſtine turnes it very wittily. Are we not all Pilgrimes here? and are wee not allmoſt loſt in dangerous wayes, and deſperate Times? Who then can chuſe but wiſh himſelfe at home?

p. 67Caelum Patria, Chriſtus via, & vita noſtra deambulacrum, Heaven is our Home, Chriſt is our Way thither, and this life is our Walke; Our Home is pleaſant, our Way perfect, but our Walke painefull; Yet there is a neceſſity of our Walke, and there is Adverſity in our Way, But there is Felicity at our Home. Wee are all here upon our Walke, And wee all have heard of our onelyonly Way, and who does notJohn 14. 6. Heb. 10. 20.John 14:6Heb 10:20 wiſh with all his heart that he were at home? I'le ſpeak even all your Errands in a word, and ſend you homeward. Remember whither yee are going, and ſtay not by the way, for feare it be too late ere yee get home. Remember your Way, and ſtray not from it, for feare yee loſe your ſelves, and never come neere home; But be ſure to keepe your Way, and be content to travell hard, and yee may be ſure ere long yee ſhall reach home, and receive a wellcome home by all the Saints in Glory, and a Crowne of Glory by Chriſt our Saviour, and the fullneſſe of joy in the Preſence of God, and pleaſures at his right Hand for evermore Amen, Amen.

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FINIS.

A SERMON OF THE WORLDS VANITY AND THE SOVLS EXCELLENCY. Preached in the Cathedral Church of Saint Paul, in the fore-noone, Octob. 9. 1642. By Edw. Willan M. A. C. C. C. in Ca.

Homer. Iliad. 10.

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LONDON Printed for RICHARD ROYSTON at the Angel in Ivie-lane 1651.