The eternal joys of God's presence a sermon / preach'd at the Temple Church upon All Saints Day by Henry Felton. Felton, Henry, 1656-1701. 1699 Approx. 37 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2014-11 (EEBO-TCP Phase 2). A41090 Wing F664 ESTC R28626 10700832 ocm 10700832 45530

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Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A41090) Transcribed from: (Early English Books Online ; image set 45530) Images scanned from microfilm: (Early English books, 1641-1700 ; 1402:15) The eternal joys of God's presence a sermon / preach'd at the Temple Church upon All Saints Day by Henry Felton. Felton, Henry, 1656-1701. [29] p. Printed for Tim. Goodwin, London : 1699. Reproduction of original in the Union Theological Seminary Library, New York.

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eng All Saints' Day sermons. Sermons, English -- 17th century. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2013-10 Assigned for keying and markup 2013-10 Keyed and coded from ProQuest page images 2013-11 Sampled and proofread 2013-11 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

The Eternal Joys of God's Preſence.

A SERMON Preach'd at the TEMPLE-CHURCH UPON All-Saint's Day.

Printed at the Requeſt of the Treaſurers and Benchers of thoſe Two Honourable Societies.

By HENRY FELTON, L. L. D. Rector of Melford in Suffolk, and Chaplain in Ordinary to His Majeſty.

LONDON: Printed for Tim. Goodwin at the Queen's-Head againſt St. Dunſtan's Church in Fleetſtreet, 1699.

PSALM XVI. 11. —In thy preſence is fulneſs of joy; at thy right hand are pleaſures for evermore.

THE Deſire of Joy and Pleaſure is that which exciteth and inſpiriteth all the Actions and Endeavours of Men: All our Contrivings, all our Undertakings ſpring out of, and center in this one Deſire of attaining that wherein we may find Joy and Contentment. Not only all Vices, but all Virtues too, are fed and ſupported by Pleaſure; though the Pleaſures of the one and the other are infinitely different. 'Tis not Riches, but a certain Pleaſure which a low earthly Mind taketh in an Object ſo conformable to it, that feedeth Covetouſneſs: 'Tis not Honour that properly feedeth Ambition, but a bewitching Pleaſure an Airy Mind taketh in ſoaring aloft. As for Senſuality, and all the ſeveral Ways of it; what are they elſe but a profeſs'd Service, or rather Vaſſalage of Pleaſure? Briefly, Every particular Vice hath ſome particular ſinful Pleaſure that begetteth it.

And as Vice deriveth its Being and Maintenance from Pleaſure, ſo doth Virtue too. In the way of Piety and Religion, what is it elſe that ſtrengthneth and cheereth up Devotion to work through the Difficulties of it, but an internal Pleaſure, taſted here in the ſweetneſs of a good Conſcience, and in the tranſporting Hope of the full Joys and eternal Pleaſures hereafter? Since then the whole World ſaileth by the Compaſs of Delight, ſhaping their Courſes for Joy and Pleaſure; and the greateſt part, for want of a clear believing Apprehenſion of thoſe full Joys unto which Man was made, faſten, and reſt themſelves upon the poor, empty, momentary and unſatisfactory Delights which are here to be enjoyed; Is it not a matter worthy of our beſt Labour, to call my own and your Thoughts as it were into the Mount, to contemplate, and conſider unto what exquiſite Joys, and high Delights, Man is created? That we may the better know how to ſet our Affections upon Things above, and not upon Things on the Earth; Theſe are momentary, thoſe eternal; Theſe are unſatisfactory, thoſe are Fulneſs of Joy. In thy preſence, ſays the Royal Prophet, is fulneſs of joy; at thy right hand there are pleaſures for evermore.

From which Words, theſe Two Propoſitions may naturally and eaſily be deduced.

I. That there are full ſatisfying Joys and everlaſting Pleaſures attainable by Men. II. That theſe Joys and Pleaſures are in the Preſence, or at the Right hand of God.

Which Two Points I ſhall firſt endeavour to explain and prove; and then, in the Third place, I will deſcribe to you the Nature and Excellency of thoſe full Joys, ſo far as God hath been pleaſed in his Holy Scriptures to reveal them to us.

I. That there are full ſatisfying Joys and eternal Pleaſures attainable by Men. This is one of the main Principles of all Religion. We ſee that the firſt Article of our Chriſtian Faith, is to believe that there is a God who made all things; and the laſt, to believe, that there is an everlaſting, or compleat eternal Happineſs to be attain'd of Man. Which Two Points are the Alpha and Omega of all Religious Faith, and true Religion; and without a firm ſetling of theſe Two in the Heart, it is impoſſible that any Spark of Devotion, or the leaſt Mite of Godlineſs ſhould be kept alive: If either of theſe fail, all is loſt. The Holy Scriptures therefore, are ſo plain and full in the declaration of this Truth, That God hath prepared full and eternal Joys in his Preſence for the Righteous, that we need not cite any particular paſſage for the proof of it; for the whole Body both of the Law and Goſpel, ſtand upon this bottom. The Sum of the Law lies in this Covenant, Do this, and thou ſhalt live; i. e. Thou ſhalt live Eternally: And the Sum of the Goſpel in this; Believe in the Lord Jeſus, and thou ſhalt be ſaved. The Eternal Life and Salvation of Man is therefore not only a Principle taught in the Law and the Goſpel, but alſo a Precognitum, or thing neceſſarily pre-ſuppoſed by them both.

Though the Arguments from the Sacred Scriptures be very plain and full in this matter; yet ſeeing there are many who break the Bonds of God aſunder, and caſt away the Cords of Chriſt from them; I mean, ſlip themſelves out of the Ties of Holy Scripture by an unaccountable ſort of Deiſm, or Atheiſm; It will be neceſſary (for their better ſatisfaction) to evince and illuſtrate the Truth of it in their own way; which I ſhall endeavour to do by Two Arguments drawn from the Dictates of Reaſon; which if they be not demonſtrative, yet carry with them ſuch a ſtrength of Probability, as may make the moſt Rational Man doubt or fear, that he doth not only offend againſt Chriſtian Faith, but even againſt Right Reaſon, in ſeeking wholly the vain and empty Pleaſures of this World, without having any regard to thoſe full and perfect Joys which are at God's Right hand.

The firſt Argument from Reaſon to prove that there is a Condition of full Joys and eternal Pleaſures attainable by us Men, may be taken from the natural Deſire and Appetite which is in all Men.

All Men that have the actual Uſe of their Reaſon, have an earneſt Deſire of ſuch an Eſtate of Happineſs as may fully ſatisfy them, and endure eternally. This Deſire is natural to Man; for elſe how ſhould it be in all Men? It is a Deſire likewiſe agreeable to Right Reaſon, for it tends to the Perfection of the Creature, and the Glory of the Maker to make it ſo.

Now is it probable that God ſhould frame the Hearts of all Men ſo deſirous of a thing, that no Man can or ſhall ever attain unto? We ſee, that if Man begets a Child, if poſſible he be able, he will provide to fill the Belly of it: If we that are Evil are ſo careful to provide for that which we beget; were it not then a ſtrange thing in God (be it ſpoken with all humble Reverence of the Divine Majeſty) that he ſhould create and infuſe ſuch a deſire of eternal Happineſs (as certainly this Appetite in all Men is of God's begetting) and not provide wherewith to ſatisfy this Deſire?

Beſides, we may obſerve, that the Great and Wiſe Creator of all things, hath utterly abhorred Vacuity and Emptineſs in all his Works. The vaſt Channel, the Abyſs of the Sea, is a fathomleſs Gulph for Depth, and an immeaſurable Extent for Circumference, yet God hath provided Waters enough to fill it; The Space between Heaven and Earth is infinitely large and wide, yet God hath provided wherewithal to fill it; The craving Appetites and Stomachs of all Men, all Beaſts, Fowls, Fiſhes, Things creeping, &c. require an infinite quantity of Nouriſhables for their Food, yet God hath provided wherewith they all may be filled: The Deſire and Appetite (if I may ſo call it) of the Angels muſt needs aim at high and tranſcendent Matters; ſuch poor Trifles, as make up our Delights here, faſhionable Dreſſes, Recreations, bodily Pleaſures, &c. are nothing unto them; yet God hath provided ſomewhat to ſatisfy and fill them; for otherwiſe thoſe heavenly Spirits cou'd not be Bleſſed. In like manner, though the Deſire of Man towards a compleat and eternal Happineſs ſeems to be very high and vaſt, yet he that filleth the vaſt Sea; he that filleth the endleſs Gulphs of Hunger both in Man and Beaſt; he that filleth the capacious Comprehenſions of the Angels, it is eaſy for him to ſatisfy and fill this Appetite of Man.

And it is ſomewhat abſurd, according to the Dictates of Right Reaſon, to think that of all his Creatures, God hath created only the Reaſonable Soul of Man for a perpetual Emptineſs, and hath ordained no Object to fill and ſatisfy it; as 'tis plain he hath not in this World: And therefore we have good Reaſon to believe, that he hath prepared for it full ſatisfying Joys and eternal Pleaſures in another; the tranſporting Expectation of which, is the only true ſatisfying Pleaſure it can enjoy in this Life. That the Pleaſure of Riches, Honour, or bodily Pleaſures, bear no proportion to it, every Man's own Experience may convince him. No! they are ſo flitting and uncertain, ſo empty and unſatisfactory, ſo mixed and alloyed, that the moſt improv'd Enjoyments of them are rather Vanity and vexation of ſpirit, as the Wiſeman ſpeaks, than any true, ſolid, or ſatisfying Delights. But,

2. The Second Reaſon which we ſhall uſe to prove the propounded Truth, is this: If there be no Fulneſs of Joys and Eternal Pleaſures in the Preſence of God, which Man ſhould ſeek as his End, and may attain as his perfect Happineſs; then the Reaſonable Soul of Man ſeems to be no better than a Servant or Slave to his Senſual Part; and thoſe Advantages and Excellencies which we have above the Beaſts, are but as Drudges for that part which we have in common with them. For if the Soul of Man hath not the Eternal Delight and Contentment of a Supernatural Life with God for her utmoſt End; then of neceſſity ſhe muſt ſtoop down to this as her main End, and ſeek the beſt Delights this World afford, without Thought or Regard of any other.

And what then ſerveth our Reaſon for, but that we may with a little more neatneſs, curiouſneſs, and ſtatelineſs, do the very ſame things which the Beaſts do? i. e. Eat, drink, ſleep, play, beget our like, pleaſe our Senſes, and the like: Yea (which is worſe) what doth our Reaſon ſerve us for, but to furniſh us with ſuch means and devices, whereby we may become more brutiſh than the Beaſts themſelves? And this we ſee plainly by Experience in ſuch Perſons, who have caſt off the Belief and Care of Heavenly Happineſs. What doth their height and ſtrength of Wit and Parts ſerve them for, but as a help to wade farther and deeper into the Mud of Senſuality, than the Beaſts can do?

And indeed, if there be no Supernatural Life for Man, who can blame them for ſo doing, or ſeeking the beſt Delight and Contentment of this Natural? But is it poſſible that the Reaſon of Man ſhould digeſt ſuch a Baſeneſs as this, that ſhe is for nothing elſe, but for a Slave and Vaſſal for the Senſitive Part? Nothing (methinks) is more incongruous to Reaſon, than to think, that the Divinae aurae particula, the Soul, ſhou'd be given us only to ſerve ſuch mean Purpoſes as theſe. Are the Rich and Noble Endowments of it, capable of no better employ, than to cater exquiſitely for the Body? They who can entertain ſuch unbecoming Thoughts of the Excellencies of their own Nature, ſhow that their own Follies have brought a greater degeneracy upon them, than the Curſe inflicted upon Adam's Fall. We may reaſonably conclude then, That thoſe Excellencies which Man hath above other Creatures, were not given him to be the Vaſſals of Senſuality; but as Advantages, as Aids to raiſe him to the Bleſſedneſs of a Supernatural Life with God.

But it may be ſaid, That the Reaſonable Soul of a Man hath in this Life an high Flight, and an excellent Delight in the Raptures and Sweetneſs of Contemplation; and beſides, in many Men doth manage Great and Noble Works about Governing and Ruling; and therefore though it ſhould have no Supernatural Happineſs Eternal in another Life, yet it cannot be ſaid to be wholly a Servant and Drudge for the Senſual Part.

But to this it may be anſwer'd, Firſt, That the Speculations and Contemplations of the Reaſonable Soul are all Eſſays, and, as it were, Flutterings towards her laſt Perfection, which end in the Contemplation of God. And if we ſet aſide, or deny her ſuch an End, then all her Acts, which are meerly Speculative, and not profitable for this Life, are no better than unprofitable Ramblings, and wild Vagaries, doing more hurt to the Life of Man, by waſting it in the purſuit of Shadows and Fancies, than they can any ways do good; and are more fooliſh and vain, than any other Works wherein ſhe is employ'd for the Service of this Life, and may in truth be counted as part of her Weakneſs and Vanity, rather than her Felicity. Though indeed, if we think of them (as we ought) that they are as ſteps of Progreſs to a higher Contemplation of God, then they are otherwiſe.

2dly. As to the Works which the Reaſon of Man doth in well-governing and ſetling ſuch great Bodies of Society, as Empires and Kingdoms, they are indeed great, admirable, and noble: If they be conſider'd as referring to a Twofold End; the One, that Men may lead a godly and an honeſt Life; the Other, a quiet and peaceable One. Both which Ends are briefly expreſs'd by St. Paul, 1 Tim. 2. 2. and are ſuch as all Governments take upon them. Now ſo far as the Work of Governing tendeth to uphold Religion, as a way for Men to raiſe themſelves to an Eternal Happineſs, ſo far the Reaſon of Man therein is a Servant to a divine and heavenly End: But if we ſet aſide this noble and glorious End, and propound no other, but that Societies of Men may live quietly and peaceably, orderly and ſafely together in this World; then all the Contrivances of Government, and the Acts of the Rational Soul about it, are but Services to the Senſitive Part of Man.

For what then are they elſe, but agreed and ſetled Proviſions, that every Man may Eat and Drink in quiet, Sleep, Walk, Ride, Play, Enjoy his Pleaſures without any unjuſt diſturbance of the Idle and Malicious. In concluſion therefore, this ſeems neceſſary to be granted, That either the Reaſonable Soul of Man ſerves to raiſe him to ſome happier End than we ſee in this Life; or elſe all her nobleſt Acts and ingenious Devices, are but Services for the Contentment of the Senſitive Part, or (which is worſe, and muſt be affirm'd of Acts meerly Speculative) are vain, frivolous, and to no purpoſe.

Thus Reaſon and Scripture unitely conſpire to aſſure us of the Certainty of this moſt deſirable Truth, That there are Joys, full-ſatisfying Joys, and eternal Pleaſures attainable by Men. Which was the Firſt Propoſition I propoſed to ſpeak to.

The Second is, That theſe Joys and Pleaſures are in the Preſence of God, or at his Right hand. Before I enter upon the Proof of this, it will be neceſſary to explain what is meant here by the Preſence of God, and his Right hand. The Preſence of the Face of God (as the Original ſignifieth) hath divers Significations in Scripture, but they may all be reduced to theſe Four:

1. It ſignifieth the viſible Sacred Aſſemblies of the Church of God on Earth; in which, becauſe God is preſent after an eſpecial manner, they are therefore call'd his Preſence. As the King, who is Lord and Owner of the whole Court, yet hath one Room eſpecially for his Chamber of Preſence; ſo God, who is Lord of the whole World, hath his Church, and ſpecially the viſible Aſſemblies of it, for his Chamber of Preſence. So the Word is taken, Pſal. 42. 2. My ſoul thirſteth for God, for the living God: when ſhall I come and appear before God; or, in the preſence of God? The Original hath the ſame word that is uſed in my Text, which we tranſlate before the Face of God, or, in the Preſence of God, i. e. in his Holy Temple.

2. It ſignifies the Almighty Power, or the All-viewing Sight of God, Pſal. 139. 7. Whither ſhall I fly from thy preſence? i. e. From thy Power, and from thy Sight.

3. The Special Favour and Grace wherewith God loveth his Elect. So Pſal. 51. 11. Caſt me not away from thy preſence; i. e. Caſt me not out of thy Favour and Love.

4. It ſignifieth that Communication of himſelf face to face in Glory, whereby God for ever maketh Bleſſed the Holy Angels and Saints in Heaven; which is call'd by Divines, the Beatifical Viſion; and by St. Jude, the Preſence of Glory. Now unto him that is able to keep you from falling, and to preſent you faultleſs before the preſence of his glory, &c. St. Jude, v. 24. And in this ſenſe we muſt underſtand the Preſence of God in my Text. The Perfection of our Heavenly Happineſs is well expreſs'd by St. Paul, and expounds this of David's. David's Phraſe is, In thy preſence is fulneſs of joy. St. Paul's thus: But now we ſee through a glaſs darkly, but then face to face, 1 Cor. 13. 12. i. e. When we ſhall ſee God, not as now through a Glaſs darkly, but our Face, as it were, to his Face, our Preſence in his Preſence. 'Tis of this the Royal Prophet here ſpeaks, In thy preſence is fulneſs of joy. So much for the Expoſition of the firſt word, Preſence.

The Right hand of God, is another Metaphor, whereby the ſame thing is expreſs'd to us. This word alſo is uſed in Scripture to ſignify many things, but uſuſally theſe Three:

1. The great and mighty Power of God. So Pſal. 89. 13. Strong is thy hand, and high is thy right hand; i. e. Great and Wonderful is thy Power.

2. The Soveraign Dignity and Prerogative of Honour, Glory and Power, unto which God hath advanced the Human Nature of Chriſt above the Angels, and every Creature. So Eph. 1. 20. And ſet him at his own right hand in heavenly places, far above all principality, and power, and might, and dominion, &c.

3. The happy Eſtate and Condition in which God ſhall ſettle his Elect Children at the laſt day. So Matt. 25. 33. where it is ſaid, That God ſhall ſeparate the godly from the wicked, as a ſhepherd divideth the ſheep from the goats; and he ſhall ſet the ſheep on his right hand, and the goats on the left: i. e. He ſhall ſettle the one in an Eſtate of Everlaſting Joys and Happineſs, but ſend the other into a Condition of unſpeakable Grief and Miſery. And in this ſenſe we muſt take the Right hand of God in this place. So then, the Scripture it ſelf doth ſufficiently explain what we may here underſtand by God's preſence, and his Right hand: i. e. The immediate Society of God in a Beatifical Viſion of his Glorious Excellency, and the Happineſs thereby ariſing to ſuch Beholders of God.

Having thus explain'd theſe Two Terms, I will proceed to the Proof; That the full Joys and eternal Pleaſures of Man conſiſt in the Preſence, or bleſſed Fruition of God. As this is the Doctrine of David in this place and elſewhere; ſo is it likewiſe of St. John, as appears by the Deſcription he gives of the Bleſſedneſs of the Citizens of the Heavenly Jeruſalem, Rev. 22. 4. They ſhall ſee the face of God, ſays he: and v. 5. The Lord God giveth them light, and they ſhall reign for ever and ever. And to this purpoſe are thoſe words of the Pſalmiſt, Pſal. 36. 8, 9. They ſhall be abundantly fill'd with the fatneſs of thy houſe, and thou ſhalt make them drink of the river of thy pleaſures: For with thee is the fountain of life, and in thy light ſhall we ſee light. Thus St. John likewiſe in the fore-mention'd Deſcription of the Heavenly Jeruſalem, uſeth the ſame Metaphor: He ſhewed me a pure river of waters of life, clear as chryſtal, proceeding out of the Throne of God and the Lamb, Rev. 22. 1. Which metaphorical Expreſſions do admirably and elegantly ſet forth both the Fulneſs and Purity, as well as the Perpetuity and Eternity of thoſe Pleaſures which ariſe unto us from the Viſion of God. The Pleaſures of a Man which the Creatures afford him, are like Plaſhes and Puddles, mixed, ſhallow, and of ſhort Duration; but the Divine Joys iſſuing from the Fruition of God, are like a great River, clear and unmix'd, deep and profound, without overflowing, full and perpetual.

As the Scriptures are expreſs in this matter, ſo Natural Reaſon dictates the ſame thing. For if there be no uniting or concentring of all Good, any other way, but only in God; for he that hath God in poſſeſſion, hath in him all Good, which can be deſired: As he being intirely and infinitely perfect, can want nothing to make himſelf more happy; ſo he that enjoys him can want no manner of thing that is Good; and therefore his Heart muſt needs be filled, becauſe it hath no farther progreſs of Deſire: But there is no other Good, or uniting together of Good, but only in God, in which there is not ſome Want; and therefore cannot yield a Fulneſs of Joy and Contentment. As for inſtance; Health is a great Bleſſing, but yet in Health there may be a want of Riches: Riches are a comfortable Bleſſing, but yet in them there may be a want of Wiſdom; in Wiſdom a want of Honour, in Honour a want of Strength; in Strength a want of Beauty; in Beauty a want of Virtue; in Virtue a want of Perfection. But ſuppoſe all theſe, or more than all theſe, were united in one Perſon, yet there is one thing wanting that makes them imperfect and unſatisfying; and that is, the want of Perpetuity and Eternity. Now all Good things meet in God. And ſo firm and immutable is all Good in him, that it cannot be ſerver'd from him; ſo Eternal, that even Eternity it ſelf can never waſte, or wear out. When Man's Heart, therefore, ſhall be enlarg'd to comprehend God, and enjoy him, then ſhall he have all Good whatſoever, and a perfect Happineſs made ſure to him for all Eternity. Our Reaſon then muſt conclude thus much, That either Man hath no Fulneſs of Pleaſure, or of neceſſity this muſt be it, To enjoy the Beatifical Viſion or Preſence of God.

Beſides, we may obſerve in Nature, that the Reſt of all things is no where elſe, but in their proper place; when they have attained to the Center of their Motion, they reſt and move no farther, as if they were fully ſatisfied. Now as groſs and maſſy Bodies, whoſe proper Motion is to deſcend, have their Center below, i. e. the Earth: So pure and immaterial Spirits (ſuch as the Soul of Man is) whoſe proper Motion is to aſcend, have their Center above, which is God. Beyond this Center they cannot move; in this they reſt. When therefore the Souls and Spirits of Men ſhall have attained unto God, and ſhall adhere and cleave unto him; then, and not elſewhere, ſhall they have perfect Reſt, and full Contentment. To this purpoſe is the Common, but Excellent Saying of St. Auſtin, Feciſti nos ad Te (Domine) & inquietum eſt cor noſtrum donec requieſcat in Te; Thou haſt made us (O Lord) for thy ſelf, and therefore our heart is never lodged at reſt until it come to Thee, and reſt in Thee.

Since, therefore, Reaſon and Revelation, Philoſophy and Scripture do ſo well agree, in eſtabliſhing this great Fundamental Article of our Faith, I need not trouble you or my ſelf with any farther Proofs of it; but ſhall briefly enquire, what theſe Full Joys are, and wherein they do conſiſt.

In doing this, I ſhall not pretend to give you an exact Idea or Deſcription of them; that's a Task and Province fit only for an Angel, or a glorified Spirit: All I aim at, is to give you ſuch an account of them, as God hath thought fit to impart to us Mortals in the Scripture; which though it falls ſhort of the Things themſelves, yet is doubtleſs the beſt and the utmoſt that our narrow Capacities can bear; but ſuch as may enflame our higheſt Endeavours after the Enjoyment of them, and ſuch as will ſatisfy our moſt extravagant Deſires.

The Scripture leadeth us Two ways to ſome kind of Comprehenſion of our Future State of Happineſs: Per fiam Negationis, & per viam Eminentiae, as the Schoolmen ſpeak; By the way of Negation, and by the way of Eminence. By the way of Negation, i. e. by denying all ſuch things to be in our Future State of Happineſs, which we find any ways troubleſome or burthenſome to us. Thus they ſpeak plainly, That there ſhall be no Hunger or Thirſt, Rev. 7. 16. That there ſhall be no more Sorrow nor Tears: God ſhall wipe away all tears, v. 17. That there ſhall be no more Corruption, no Mortality: For this corruptible ſhall put on incorruption, and this mortal muſt put on immortality, 1 Cor. 15. That there ſhall be no Power of a ſecond Death, Rev. 20. 6. No Death, no Crying, no Sorrowing, no Pain ſhall accompany us in our Future State of Happineſs. Here, like little Ants, we crawl and creep up and down this Mole-hill of Earth, each of us with our Burthen on our Shoulders; but there all our Burthens ſhall be taken off. Here Hunger, and Thirſt, and Proviſion for theſe, is one man's Burthen: Here Sickneſs and Crazineſs, Gout or Stone, is another man's Burthen; but there all theſe things ſhall be done away: Here unruly Luſt is another man's Burthen, but there the Fuel and Life of it ſhall fail: Here Sin and Death are the common Burthens of all Mankind, but at God's Right hand there ſhall neither be Sin, nor Death, nor Fear of either. In a word; whatſoever here doth pain, perplex, hinder, or any way diſcontent or vex us, ſhall in the State of Full Joys be removed far from us. This is one way by which the Scripture teacheth us to know ſomething of our Future Happineſs.

The other is by way of Eminence, i. e. by comparing our Bleſſed State to the moſt eminent and glorious Things, which by Sight or Experience we have ever known. Thus to excite our Deſires and Longings after it, the Scripture ſets it out to us, by ſuch glorious Metaphors as theſe. Sometimes the Metaphor of ſhining like the Sun is made uſe of. Then ſhall the righteous ſhine forth as the Sun in the Kingdom of their Father, Matt. 13. Sometimes the Metaphor of a Kingdom: Come ye bleſſed of my Father, inherit the kingdom prepared for you, Matt. 25. Sometimes that of a Crown; You ſhall receive a crown of glory, 1 Pet. 5. Of ſitting upon a Throne; Ye alſo ſhall ſhall ſit upon twelve Thrones, judging the twelve Tribes of Iſrael, Matt. 19. Of a Marriage-Feaſt: Bleſſed are they that are call'd to the Marriage-ſupper of the Lamb, Rev. 19. Theſe are glorious Similitudes indeed, and as expreſſive of the thing as our weak Natures are capable of. For the greateſt viſible Brightneſs in Heaven, is the ſhine of the Sun; the greateſt Luſtre on Earth, is the Honour of a Kingdom; the Royaleſt Ornament of a King, is his Crown; the moſt Majeſtical Seat of a Crowned Head, is his Throne; the moſt exquiſite Rejoycings, are commonly at King's Marriage-Feaſts. Thus Heaven and our Future Joys are repreſented to us by ſuch things as are in greateſt Eſteem, and thought moſt deſirable by us; That our weak Underſtandings might raiſe themſelves from thence to ſome high Thoughts of our future Perfection. But after all, we muſt own they are but poor and faint Reſemblances of thoſe Full Joys and Eternal Pleaſures which are at God's Right hand: Whereas then, the greateſt Brightneſs of Heaven, and the higheſt Luſtre of Glory, Honour, Majeſty, Mirth and Joy that is on Earth, ſtand but as Shadows in Scripture, to ſet forth the Eternal Pleaſures of Heaven; how ſhou'd we poor Mortals be able to conceive them rightly, or expreſs them fully? St. Auſtin in one of his Epiſtles tells us, That on the very day St. Jerom died, he being in his Study with Pen, Ink, and Paper, about to write to him concerning the Joys of Heaven, ſuddenly he ſaw a Light breaking into his Study, and this Voice he thought he heard: O Auſtin! what doſt thou? doſt thou think to put the vaſt Sea into a ſmall Veſſel? When the Heavens ſhall ceaſe from their continued Motion, then ſhalt thou be able to underſtand what the Joys of Heaven are, and not before, unleſs thou comeſt to feel them as now I do. No; there is but one way of underſtanding them perfectly, and that is by attaining them. This the Bleſſed Saints and Martyrs, whom we this Day commemorate, have long ſince experienced. And this way, I humbly beſeech God, to bring both you and me with them (one day) to a full and perfect underſtanding of them.

And that he may the better do this, give me leave to Apply what has been ſaid in few words, and ſo conclude.

If then God has provided for us Full Joys and Eternal Pleaſures in another Life, which exceeds both our Power to expreſs, and our Hearts to conceive; is it not our bounden Duty to render Him all the Honour and Praiſe due unto his Name? For they that know his Name, will put their truſt in him. Let this firſt of all excite our Hearts to praiſe and magnify God for his infinite Goodneſs and Love to Mankind, that he hath ordained ſo happy an End, and ſuch tranſporting Joys for us poor Mortals, as the Eternal Fruition of Himſelf. Lord! what is Man that thou ſhou'd exalt him above the other Works of thy hands, and ſo far too as to make Thy ſelf the Inheritance of his Reſt, and the Subſtance of his Triumphant Joy! Is there any greater Happineſs that thou couldſt have given him, than that thou ſhouldeſt give him thy ſelf for his Happineſs? Is there any ſurer than that which is founded upon thy Immutability and Eternity? What couldeſt thou have done more for thy Creatures? How then can we do leſs than exalt and magnify thy infinite Goodneſs, Mercy and Bounty to us for ever? As thy Love is inexpreſſibly Glorious in giving thy Son for our Saviour, ſo is it alſo in making thy ſelf our Salvation and Felicity.

2. Let us ſettle our Thoughts and Endeavours upon this as our main End, to ſeek ſeriouſly theſe Full Joys and Eternal Pleaſures of Heaven. We would all willingly (I make no queſtion) have ſuch Contentment and Full Joys as may laſt for ever: But are we in good earneſt? Let us ſeek them where they may be found. You have heard already, and your own Experience ſufficiently witneſs the Truth of it. The Joys and Pleaſures of this World do all come far ſhort of this Contentment; Where then muſt we ſeek them but in the Boſom of the Father, where only true, Tranſporting and Everlaſting Joys are to be found? 'Tis true indeed, God has been pleaſed to put a Touch of Delight and Pleaſure into theſe inferior Things, the better to quicken the Spirits of Men for the neceſſary Actions of this Life. And Chriſtian Piety allows us the uſe of them, if we would but keep her Rules and Meaſures in the Enjoyment of them. And thus (if God ſees it ſo fit) I cou'd wiſh you your Parts in both. But yet I humbly and earneſtly intreat you, Do not loſe the one for the other; the Eternal for the Momentary, the Satisfactory for the Unſatisfactory. As a Merchant who Loads himſelf here, and ſets out for the Eaſt-Indies, ſets down before-hand what Ports and Havens (God bleſſing him) he will make for; yet, by the way, he may perhaps touch in upon this or that Coaſt for freſh Water, or other Refreſhments, and barter away there ſome ſmall Trifles. So I would perſuade you to do; Let this be your beſt-reſolved Concluſion, That Heaven, and the Full Joys thereof, ſhall be the Port and Haven which you will make for: As for Earthly Delights and Pleaſures, you may touch in upon them by the way, as for freſh Water, or other Refreſhment, but barter away only ſome ſmall Trifles for them; Let not your beſt Loading, your precious Souls, go in Exchange for them. Thus may you taſte the Delights of this World here, and be fill'd with the Full Joys of Heaven hereafter.

3. And Laſtly; Let us be careful to walk in the Way which may bring us to theſe Full Joys and Eternal Pleaſures of Heaven; and what that Way is, St. Paul tells us: It is to deny ungodlineſs and worldly luſts, and to live ſoberly, righteouſly, and godly in this preſent World, looking for the bleſſed hope and the glorious appearing of the great God, and our Saviour Jeſus Chriſt, Tit. 2. This is what I principally aimed at this day, by ſetting before you the Joys of Heaven as powerful Motives to ſtir you up unto a Holy, Religious Life on Earth, as the neceſſary Condition of enjoying them in Heaven. Others may have ſet before you the Terrors of the Lord, Death and Hell, to perſuade you to the ſame thing; but I have ſet before you Life and Heaven, chuſe whether you will: But I know your Choice; you had rather have Life than Death; rather enjoy a Fellowſhip with God and his Holy Angels in the Pleaſures of Heaven, than a Partnerſhip with the Devil and his Angels in the Torments of Hell. But chuſe this, I beſeech you, not like Fools, who chuſe the End, neglecting the neceſſary Means; but, like Rational Creatures, chuſe the Means, together with the End, and for the End-ſake. As you deſire the Eternal Joys of Heaven, ſo enter into the Right way which may bring you ſurely to it; and that is, to fear the Lord. The fear of the Lord tendeth to life; and he that hath it, ſhall abide ſatisfied with it, Prov. 14. 23. He that tells us, In thy preſence is fulneſs of joy; at thy right hand are pleaſures for evermore; Tells us likewiſe, The upright ſhall dwell in thy preſence, Pſal. 140. 13. 'Tis the Upright and Godly ſhall dwell in the Preſence of God's Favour here, and in the Preſence of his Glory hereafter. Let us therefore walk Uprightly both with God and Man, that we may in ſome meaſure feel the Preſence of God here in Divine Comforts and Conſolations, as Taſts and Aſſurances of the Full Joys of Heaven that await us. When our Bleſſed Lord ſhall come with this Euge, Well done thou true and faithful ſervant, receive the Kingdom prepared for you. That this may be the happy Condition of all here; Let us humbly beſeech God to give us Grace ſo to follow thy Bleſſed Saints in all Virtuous and Godly Living, that we may come to thoſe Unſpeakable Joys which thou haſt prepared for them that love Thee, through Jeſus Chriſt our Lord: To whom with the Father and Holy Ghoſt, be aſcribed all Power, Praiſe, and Thankſgiving, now and for evermore. Amen.

FINIS.