Thrēnoikos the house of mourning furnished with directions for the hour of death ... delivered in LIII sermons preached at the funerals of divers faithfull servants of Christ / by Daniel Featly, Martin Day, John Preston, Ri. Houldsworth, Richard Sibbs, Thomas Taylor, doctors in divinity, Thomas Fuller and other reverend divines.

THE DESIRE OF THE SAINTS AFTER IMMORTAL GLORY.

SERMON XXI.

2 COR. 5.2.

For in this we do groan carnestly, desiring to be cloathed upon, with our house which is from heaven.

WHen I read these words, I am in a great doubt, whether I should rather admire the excellency of the temper of these Saints, or deplore the vileness of ours; so celestial the one, so terrestrial the other; so noble the one, so ignoble the other; so magnanimous the one, so abject the other. These Saints they did duly consider, that our life it is but a Pilgrimage: that this whole world is but a Diversory, or Inn to refresh us for a while; that it is a warfare, all things within us, without us, our enemies; that this body is but a Tabernacle, a Tent, a Cottage, an carthen vessel, a Gourd, the scabbard, the prison of the soul; more brittle than glass, decaying, mouldering of it self, though it be preserved from eter∣nal injuries of air or weather: they saw the vanity, the vacuity, the emptiness of

the things of this life; their affections were alienated, estranged, and divorced from the world; they had by watchings, fastings, grovelings on the ground, tears and groans scoured off the drosse of their souls, and made them polished statues of piety; they had made up their accounts between God and themselves, and had sued out their pardon for their defects and failings, and had that seated in their con∣sciences; they did penetrate the clouds with the eye of faith, and did see the im∣mense good things laid up for them in heaven, with which being ravished, and im∣patient of cunctation and delay, they desire to be vested in the possession of them, though it were with the deposition of their honse of clay, which they did bear about them. Of these things they had not a bareconjecture, but a certain knowledge; For we know, vers. 1. that if our earthly house of this tabernacle be dissolved, we have a building not made with hands, eternal in the beavens: from this full perswasion did arise this heavenly affection, in this we green earnestly.

But alas, how different is our disposition from this heavenly temper! how pale, how wan is our countenance at the mention of Death! at the least summons of our last accounts! as vinegar to our teeth, as smoak to our eyes, as a sudden damp to our lights, as an horrid crack of thunder in the middest of our jollities, so is the mention of Death. If any ask the reason of this, it is too manifest; Want of judgement, what is the true good of the sons of men; Want of apprehension of the happiness of the Saints; Want of faith in God, of Union with Christ; our souls never make any holy peregrination from the body, and seat them∣selves with Angels and Archangels, and trace the streets of New Jerusalem; we anticipate not the joyes of the life to come by devout meditations and contemplati∣ons: we have not our conversation in heaven, from whence we look for our Redee∣mer: Our soul thirsteth not, our flesh longeth not after the living God. The reason of this is, we hang upon the teats of the world like babes and children, we suck venome out of it to our souls; we walk upon our bellies as unclean beasts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we jutt against God, and offend him; our accounts are not streight and even, therefore we are afraid at the appearance of our Saviour, and of our citation to appear before his Tribunal; we groan when we hear of death, we groan not that we may die, this is our condition; and are not these different one unto a∣nother? Doth not this stain the verdure of our countenances, and cover us with shame and confusion, to observe so manifest a declination of the fervor of the Spirit? That you desire this heavenly temper, I doubt not, I should offer violence to Charity, the Queen of Graces, if I should think otherwise? For this cause many of you are strict in the perforamnce of holy duties, agreeable, and convenient to this sacred time: That your devotions may attain a happy end, let me lend you a helping hand, whilst I discourse these words which even now founded in your eares. In this we groan earnestly, &c. Which I will resolve into three Propositi∣ons.

• 1. That we are strangers in this life without our house.
• 2. That the Saints desire their true and proper house.
• 3. The intention of their desire, In this we grown, &c.

That we are strangers, do not the sacred Oracles declare? our conversation, our polity is in beaven, faith the Doctor of the Gentiles, Our life it is hid up with Christ, Col. 2. We are fellow Citizens with the Saints, of the houshold of God. Ephes. 2. Doth not the chief of the Apostles intreat us as Pilgrims and strangers, to abstaine from fleshly lusts, which fight against the soul? and do not these and the like demonstrate unto us, that a Christian lives with men, yet above men; in earth, yet in heaven; bound, yet free; detained with us, yet far above us; living a doub∣ble life; one manifest; the other Hid with Christ; one contemptible, the other glori∣ous; one natural, the other spiritual; that his Parentage is from heaven; that his Treasure is in heaven; that his heart is in heaven, that his root is fastened in the ever∣lasting mountains, though his branches are here below, that his dwelling is in heaven; though his peregrination be here on earth, and did not these Oracles tell us thus much, yet are there not enforcing arguments to convince us of this Truth.

Are not they strangers that are out of their proper place? and are not Christians

while they are here out of their place? Is this world made for Man, an Ark of travel, a School of vanity, a Laborinth of errour, a Grove full of thorns, a Meadow full of Scorpions; a flourishing garden without fruit, a fountain of misery, a river of tears, a feigned fable, a detestable frenzy: and is this the place of man? What means the fabrick of our body lifted up to heaven, our hands, eyes, head upward, but to shew us, as Chalcidius the heathen man observed, that our Progenitors are from heaven, that our place is in heaven. Every place is adequate to the thing placed in it; is this world adequate to man? are not his desires infinitely extended beyond the same? Every place hath a conserving vertue in it: Doth this world Preserve man? well may it minister a little food to this beast of ours, which we carry about us, but can it afford the least savory morsell to the soul? it were to be wished that it did not poyson, contaminate, and desile the soul: so that the safest way for the soul, is to flie from the world, as from the face of a Serpent: Is this world the place of man, why doth our tender Mother the Church, assoon as we come into the world, snatch us out of the world; and as assoon as we breath in the ayre, bury us by Baptism in the grave of Christ, and assoon as we move in this world, consigne us with the sign of the Cross, to fight against the the world, and all the pomps of the same, and are not we strangers?

Are not they strangers, that have different lawes, and divers customs, and a∣nother Prince to rule and command them? You have heard of the Prince of the ayre, and the Lawes of the flesh; of the fashions of the world, of the wisdome that is from below, and earth-creeping: Are Christians guided by these rules? have they not the God of heaven and earth, the Lawes of the Spirit, and the wisdome that is from above, and customes that are from heaven, whereby to regulate them? Who are the men of this world? are they not those who have the God of this world to reign in their hearts? who are led captive by him? whose understandings are dark∣ned, their wills obfirmated, their hearts hardned, their consciences seared, their con∣versation defiled with all uncleannesses, their senses open breaches for sin to enter; their tongues blaspheming the name of God? and are these conversations fit for the Saints? and are they not strangers?

Are not they strangers that are not capable of honours, of possessions in the place wherein they live, as being not free Denizens of the place? and is not this proper to Christians, whose duty it is to vilisie riches, and honours, and pleasures in them∣selves, as much as they that have these, do others that have them not? to account riches the greatest poverty, and pleasures the greatest torments, and honours the greatest ignominy, and power the greatest weakness; not to possesse the world; not to enjoy it, not to account any thing good that maketh not the owner better, not to admit any thing from the world, but so far as it may advance the true Nobility of man, the purity of the Image of God, his restitution to his ancient descent, his re-estating him in the possession of heaven, and the society of Angels and Archan∣gels, to rise up in Armes against this materiall world, and to rend himself from this faecaelent matter; and out of the greatness of his Spirit, and nobleness of his dis∣position, to be altogether ambitious of the presence of God, and of these constant and unchangeable good things? This is the duty of Christians, and are not they Stran∣gers?

Are not they strangers that have double Impost, and double customes, and the greatest taxations laid upon them? is not this peculiar unto the Saints in this life? have they not afflictions laid upon them in the greatest measure? must they not through many afflictions enter into the kingdome of heaven? Have they not tears, and that in abundance, for their meat, and for their drink? Have they not enemies from within, and enemies from without? Must they not be conformable to their head Christ, their elder brother: as he had his double portion in this life, of afflictions and punishments; so must they have; as he was sanctified by afflictions, so must they also. The gold is not pure, unless it be tryed; nor the water sweet, if it have not a currant; nor the vessel bright, unless it be scoured; nor the Saints fit for heaven, unless they be prepared by afflictions: what man was there that ever set himself seriously, either to reform himself or others, that found

not great opposition from himself, and from others? and are not these stran∣gers?

Are not they strangers that are ad placitum Principis to stay in the Land, or to be gone, according as he shall manifest his royall pleasure by his Proclamation? and are not we here in the world upon these termes? how soon all of us, or any of us shall be dismissed, who knows? who dares promise to himself the late evening, or secure himself of the least atome or moment of time? he that dreamed waking of long continuance, had scarce liberty to dream sleeping, for that night they took a∣way his soul; and he himself was branded to succeeding generations with the name of a fool, and are not we strangers?

Did not the Saints of God, whose judgements were most refined, those that had the honour to approach most near unto God himself, alwayes so repute them∣selves? Doth not the holy Patriarch that wrestled with God, and hath principality over him? Did not he acknowledge that few and evil were the dayes of his pilgri∣mage? Did not he that was a man after Gods own heart, that had a special promise that his house should continue for ever? Yet did not he acknowledg that he was a stranger as well as his fathers were? is it not his earnest prayer unto God? I am a stranger upon earth, hide not thy Commandements from me: as if he had said, I am a Traveller upon earth, I am speeding to Jerusalem, which is above; I am to passe through this dark calignous world; thy Word is a light to my feet, (a lanthorn to my steps; the rule, the square, the cannon of all rectitude; hide not this light from me, lest I run out of the way, or linger in the way, or stumble, or fall in the way; I am a stranger upon earth, &c. What should I instance in particulars? are they not summed up to my hand by the Apostle? Heb. 11.13. All these Patriarks, Prophets, Saints, all of them did acknowledg themselves to be strangers. Examples have in them an universality of Doctrine and instruction, especially the examples of the Saints, because Praxis Sanctorum, is Interpres pracceptorum, the practice of the Saints, is the best interpretation of the precept. Examples have in them a directive force, because those that are best disposed in mind and body, are a rule for the rest. Examples have an incentive force, to give life, spirits, vigour, transmitting by a kind of Metem Psychosis, the soul, the spirits, the resolutions, the affections of the pattern, to him that reads it, extorting deep sighs, and tears, and groans, and other alterations at their pleasure. And if any Examples have this force, have not these much more? Other examples have the testimony of men, these have the testimony of God himself, he is not ashamed; (a wonderful condiscention of the one, and the supream elevation of the other) to be called their God, the God of A∣braham, and of Isaac, and of Jacob; the Father of the faithful, and the God of the beleevers: There are examples whereof men boast, but God is ashamed of them, corrupt examples of wicked; the imperfect examples of heathen men, of these God is ashamed; but of these God is not shamed, and shall we be ashamed of them?

We are then strangers. Let me instill into your ears, the voyce of that was heard in the Temple, before the ruin of it, Migremus hinc, Let us go from hence. Let me say unto you with our Saviour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let us go from hence, let us truss up our fardels, and on with our sandals, and promote our way to heaven; Let us depose and lay down all burthens and impediments, and make our selves expedite, and fit for our journey; we are in an Inne, let us look about us, and leave no∣thing behind, but carry all with us, or send it before us; we have but an instant of our abode here, let us imploy it to the best advantage: It is the greatest loss, it is the most shameful loss, it is the most irrecoverable loss that may be, to lose this instant upon which eternity depends, eternity of misery, or eternity of felicity: let us follow our Saviour, let us seek his face, let us ascend with him, let us not rest here. Sleep may overtake us, a false Prophet may deceive us, the snare may intangle us, the Armie of the enemy may fall upon us, let us be above all these; Let us seek those things that are above, What? where Sun and Moon are, nothing less; Where then? where God is? where Christ? who is our house, our temple, our habitation, that we may be cloathed with him; this is the desire of all the Saints, and this leads me to the second point.

That the Saints desire a true and proper house; In this we groan earnestly, &c. What is meant by this house, whether the Joyes of heaven, or a Glorisied body is hard to determine by the context; I incline to Calvins opinion, that both are meant, as making up that compleat house which the Saints desire, the one as the introition, the other as the consummation of their bliss; and into both these houses, I shall la∣bour to introduce your spirits and affections.

The first house is the Joyes of heaven, a kingdome else-where; for the amplitude, for the abundant sufficiency, for the honour, royalty of them; yet because many in kingdomes see not the face of the King, and of those that see his face, few are of his house and family; and of those that are of his Court, few are familiar with him, or converse with him; and of those that converse with him, few are his sons, his heirs. Therefore this kingdome is an house wherein all see the face of God; all are of his house, all converse with him, all stand in his presence, all are his sons, all are his heirs; a house so scituated, as never any; upon the brow of that hill, which is the beauty of perfection, the delight, not of the whole earth, but of heaven it self, in the purest ayre that ever was, even purity it self, free from all malig∣nant vapour; a place irriguous with the chrystal streams of Paradise it self, a place inriched with all the precious things the heart of man can desire; an house not built by man, but by God himself; not of terrestrial feculent matter, not of gold or sil∣ver, but that which excells all valuation whatsoever; the hanging or or naments of which house, are not of Arras, or Tissue, or cloth of Gold, or whatsoever is more precious with men, but far above these, such and so excellent, that Neither eye hath seen, nor ear hath heard; neither hath the like entered into the hearts of men. The delights of this house are such, that if all the contentments and delights that ever ravished the hearts of men in their private houses were put together, yet were they but as a candle to the Sun, as a drop to the Ocean: Oh the stateliness and magnificence of the Hall of this house, wherein are Prophets, Apostles, Mar∣tyrs, Confessors, Saints, Angels, the blessed Virgin especially, all of them prai∣sing and lauding God! Blessed are they that dwell in this house, they will be still prai∣sing thee. Here in this life are variety of imployments according to the diversity of mens Callings, and their necessities; but there shall be no necessity, there shall be but one work, the work of Praise, a duty which in this life is performed with fa∣tigation and weariness; but their it shall be done with all sweetness and delight, increasing with the continuance of the same. No vain thoughts, to interrupt this duty, no weariness of the flesh to weaken this duty, no necessity or indigency to rend us from this duty; but as it will be our happiness to love, and see God, so it will be the exercise of our happiness to admire, and to laud God: while we are here, such is the weakness of our apprehension, that we cannot with the same act conceive the work, and the workman; we cannot think of the benefit, and the author of the same, then we shall be enabled to joyn both these together, so to ad∣mire the work, as at the same time to praise the author; so to contemplate the benefit, as at the same time to fall down before the benefactor. Oh the stateliness of this presence, where the face of God, the beauty of God, the Majesty of God is seen in so glorious a manner, that even Angels, and Archangels cover their faces, not being able to behold stedfastly the great lustre of the same! Oh the loveliness of the chambers of the King, made for the soul to repose her self in all spiritual delight, after her labour and travel in this miserable world! oh the beauty of the Mansions of this house prepared by Christ himself for the soul, to refresh her self with all spiri∣tual food! and oh the variety and excellency of the food of this house, the under∣standing shall have his food, morning and evening knowledg; a clear view of all things, not in themselves, or in their causes, but in their exact Idea's, subsisting in the essence of God, but especially the radiant vision of the face of God, the Es∣sence of God, the Sun of righteousness. The will shall have her food, goodness, joy, delectation, not by measure, but drowned in the full ocean of these, with that stability and confirmation that she cannot will that which is evil; The affecti∣ens shall have their food, being fully satisfied beyond their desires. The Body shall have his food, being made an impassible, clarified, Agil, spiritual body, defecated,

and purified from this feculent elementary food, and all other alterations common to it with beasts: and which is most wonderful, the King of Kings shall gird himself to reach out these Joyes unto us; they shall be administred unto us Ve jad Hamme∣lek, by the hand, by the power of a King; Did I say this of my self, who would give credence unto me? but Truth faith it, Luke 12.37. Blessed are those ser∣vants whom he shall find watching; verily I say unto you, that he shall gird him∣self, and make them sit down to meat, and will come forth and serve them. Oh wonderful dignation! who ever heatd of the like? Stat Cato dum Lixa bibit, the Lord stands, the servant sits; the Lord is girt, the servant is loosed; the Master is reaching out full bowels, and the servant is inebriated with the rivers of these pleasures; once he girt himself to wash his Disciples feet, and the servant was a∣stonished to see so great a Majestie condescending to so mean ministery; shall we not be much more ravished with this ineffable dignation, when he shall again gird himself to supply the soul with unspeakeable delight, as if God himself intended nothing in heaven, but to heap content upon them that sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven; This is the fatness, the excellency of this house; with the weak adumbration whereof, I doubt not but that your hearts are so taken, that ye have reduced all your desires to this one, with the Psalmist; One thing have I desired of the Lord, which I will desire, even that I may dwell in his house, and behold the beauty of the Lord. And I wonder not when I contemplate the Mafesty of God, I wish my self all fear; and when I consider the power of God, I wish my self all humility; and when I meditate on the goodness of God, I wish my self all Love; and when I contemplate the Beauty of God and of this bouse, I wish my self all desire, and so do you also: and therefore with unanimous votes you request me to conduct you to the gates of this house, whereby you may enter into the same, and according to the magnificence of this House, so there are many gates whereby we may enter; and all of these reaching even to the Earth with the foot of Jacobs ladder.

There is the gate of Faith, by it we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, access unto God, and that with boldness; by this we lay hold on the Throne of Grace; by this we prostrate our selves at his feet; by this we adhaere, and cleave close unto God; by this we live in Christ, and Christ in us; by this our hearts are purified, our conscience washed with the bloud of Christ, and fitted to see God, and to enter into the holy of holies, unto which no unclean thing can be admitted. This is one Gate.

Another is the gate of Hope, which entreth within the Vail, and bringeth us neer∣er unto God; this grace taketh us by the hand, and leadeth us through the streets of New Jerusalem, and sheweth us the Temple of the Lamb, and the Lamb sitting in his Temple, assuring us that we shall live there with him; this is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, heaven before heaven, the life of the Soul, the keeper of Christ, the keeper of God: This is a second Gate.

There is another gate, the gate of Charity; by this we enter not, but press in unto God, and are not led, but transported unto God, and carried in a fiery Cha∣riot. By this grace we approach not neer unto God, but forgeting the greatness of his Majesty, we lay hold on him, we hang upon him, we imbrace him, we fa∣miliarly converse with him; we freely consult with him, we inseparably cleave un∣to him more close then any Polypus doth unto the Rock.

Another gate, is the gate of humility, a low gate, but a sure and certain gate, the exaltation of the soul, the honour, the dignity of the soul, that which subjects the soul immediately to God, and so seateth it above all the creatures; that gate whereby the soul steals into heaven, though the gate be never so streight, by crouching, bowing, bending, pinching of it self. At these gates, if you knock earnestly by devout prayer, and frequent Almes, you may enter into this glorious and magnificent house, with which the Saints desire to be cloathed upon: and this is the first house which they desire.

There is another house which the Saints desire, and that is the house of their bo∣dies glorified: while they are here in this life, they have a cottage rather than a house, a cottage seated in a low watery myrish place, exposing the soul to Agues,

Feavers, and variety of diseases, so that she is sometimes down; at the best but crasie and valetudinary: scarse any vicissitude and change, either of age, or place, or calling; but the soul is dangerously affected with it, and in great hazard; a dange∣rous Cottage, ready to fall upon the soul, and crash it in pieces; a cottage full of holes and rifts, in every storm, and tempest of adversity it rains through this cottage in∣to the soul, and makes the soul unhealthy; in the Sun-shine of prosperity, the beams of the Sun beat upon the soul, and make it faint and weak, many times a ruinous cottage, so that the inhabitant is forced to spend almost all his time in re∣pairing it, in keeping it up, in supplying the necessities of it; distracted, rent, and torn with cares and sollicitudes for it, so that little time is left for better du∣ties, for duties proper to the inner man, and when the soul setteth her self to these duties, then this Cottage is an impediment unto her, taking off her mind from it by some sudden gust of a vain thought, or hindring her by some indisposition, or compelling her by some urgent necessity, to break off before shee is willing. These and the like incumbrances do much afflict the Saints, therefore they desire to be cloathed upon, with a pure house, a pleasant house, a lightsome house, a healthful house, a durable house, a glorious house, that might be a help and incouragement to the soul in holy and religious duties. In this we groan earnestly, &c.

You that are owners of the wonder, are not ignorant what a wonder man is, a composure of different natures, Celestial, terrestrial, Angellical, beastial, cor∣poral, spiritual; greater then the world, less then the world; the richest Pearle, and the basest foyl; the Image of GOD, and a peece of clay: you are not igno∣rant how these two are affected one to the other in the Regenerate man, if the body be sound and well, it kicketh against the spirit; if it be ill, it afflicts the Spirit, How do I love my body, as my fellow servant, and eschew it as a mine enemie? how do I hate it as my clogg, and reverence it as my fellow-heir? I buffet it as a slave, and imbrace it as a friend; I chastise it and keep it under, and then I want a companion to assist me in the works of piety; I cherish it, and nourish it, and then am I stung with the lusts of it; it is a flattering enemy, a treacherous friend. Oh my conjunction; and oh my alienation! that which I fear I imbrace, and that which I love I fear: before I make war with it, I am reconciled; and before I am reconciled, I am at variance: what a strange mystery is this! therefore the Saints mortifie and crucifie their bodies, they gird them close with the cords of strong re∣solutions, they macerate them with watchings and fastings, and make them thin, and pale, and wan, that so they may be serviceable to the Spirit; they labour that their hands may be translucent with fasting, as the hands of Elphogus were, that their countenances may be living documents of humility, that their bodies may be as transparent glasses, wherein the thoughts of their hearts may be seen, that their soules may have no more residence in the heart, but may as evidently be seen in every part of the body as there. This they aym at, and when they have done all this, yet they complain of the dulness, deadness, heaviness, lumpishness of the body, and are at enmity with it, and cry out, Oh miserable man that I am, who shall deliver me from this body of death? not that they are simply enemies to the body, but to this earthly corruptible body, this sinful body that depresseth the mind musing of many things, and desire the deposition, and laying down of the same, that so they may receive a glorified, a clarified, an incorruptible spiritual body, not made of a spirit, but serviceable to the spirit; they desire that these eyes may be so defecated, that if they cannot behold the essence of God, yet they may stedfastly behold the Empirian heavens, the splendour of our Saviour, and the lustre of the bodies of the Saints, more bright then the Sun seven times; they desire that these hands may be blessed with the contractation of that sa∣cred body that redeemed them, they desire that this body may be so transparent and lucid, that the soul may sally bout freely, not at the eye alone, but at every part to contemplate those glorious objects, that it may be so prelucit, that the ve∣ry thoughts of the heart, and the divine fancies that are in the imaginative part may be seen through it, that it may be so stript of corporal density and grosseness, that like lightning it may be here and there, that it may be fit for raptures, and extrasies,

and the Soul no more doubtful whether she be in the body, or not in the body; This the Saints desire and long after. And let me speak this of you oh triumphant Souls that are now in bliss without the least impeachment of your happiness. This even you thirst after, you esteem it an imperfect estate to be without your bodies, though you glorifie and praise GOD in your souls, yet you count it an imperfect work, and say with the Psalmist; In death no man remembreth thee, and in the grave no man shall give thee thanks, though your spirits do it without ceasing, without failing, yet the whole man doth it not; and such an insatiable avidity, there is in you of the praise of God, that unless it be done totally and fully, you think it not done at all, therefore you desire this glorified Organ; but the Saints on earth being much more depressed with this heavy clay, cry out with these Saints; In this we groan earnestly, &c.
To be cloathed upon with our house, &c.

An impropriety of speech I confess, for men do not cloath themselves with hou∣ses, yet of eminent elegancy and pregnant, with variety of instructions: to shew the fitness of this glory to every soul, as apparel is fitted to every body: to shew the comliness of this glory; as apparel is an ornament to a man: to shew the firm adhesion of this glory, the whole man as a garment doth cleave close unto him: to shew the redundancy of this glory, that a man shall invelopp himself in this glory, as a man doth inwrap himself in his garment: to shew the Author of this glory, he that made garments to cover mans nakedness in Paradise below, he maketh robes of honour to adorn him everlastingly in Paradice, which is above: to shew the undeservedness of it on our part, that these garments they are not webbs of our own spinning, but robes of Gods giving: to shew the all-sufficien∣cy of this glory, in this life we need houses to dwell in, and rayment to cover us, and food to nourish us, and fire to warm us; but this glory it shall be a Magazine of all spiritual store, an house to shelter us, a garment to cover us, Manna to feed us, water to refresh us, it shall be all in all unto us. These and many more instructions are folded up in the Cabinet of this Metaphor, which streights of time will not give me leave to unfold, and spread before you, but must leave them to your private me∣ditations; and so passing (though unwillingly) from these two houses which the Saints desire; I must raise up your attention to their ardent affection unto them. In this we groan earnestly, &c.

Wherein you see the intention of their affection, and the expression of it; The intention not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Desiring, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Desiring earnestly; The expression of it by groans; In this we groan earnestly. The one the soul, the o∣ther the body; the one the form, the other the exercise; the one the root, the other the branch; or if you will, the one the fire, the other the fuel; the one the flame, the other the oyl that nourisheth the flame.

The first is the intention of the affection. As those that are in a longing passion die if they be not satisfied: as the pregnant Mother groans to be delivered of her burthen; as those that are pressed under a heavy weight, faint if they be not eased; even so the Saints pressed down with that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that eternal weight of glory, mentioned in the precedent Chapter, a burthen which did both press them down, and raise them up; that did both straiten them and enlarge them; like the feathers of the Dove, which add to her Mass, but take off from her gravity, which makes her more corpulent, and yet more light; even so this weight of glory so pressed down the Saints, that it raised them up to the Throne of the Lamb, and feeling this body of sin, this body of death, which they did bear about them as plum∣mets of lead hanging at their feet; they desire est-soon to be stripped of all incum∣brances and impediments, to depose and lay down this cottage of clay, that so be∣ing absent from the body, they might be present with the Lord; this was the vio∣lence of their affection. In this we groan earnestly, &c.

An affection, worthy the name of an affection, truly grounded, and therefore towring so high, that it is almost invisible to our weak sight. There are some in

this life that are fed with gall and wormwood, with tears and groans; upon whom the wheel of oppression is roled, breaking all their bones, so that they seek for death, as for pearls and hidden treasures, as an end and period of their miseries. Others there are who seeing the vanity of the things of this life, and ballancing with them the trancendent excellency of the Soul of man above the world, had rather be idle, or not be at all, then to be so basely and meanly imploved, and rewarded, as the world doth remunerate her favourites. Others make bitter invectives against the body, as the only impediment to the soul in her more pure speculations, placing the happiness of the soul, in the separation from the body; all these come far short of this divine affection, which hath not her rise from the miseries of this life, or from the vanity of the creature, or from the incombrances of this cottage, but from a true apprehension of the love of God, from a deep panting after union with him, from a taste of the powers of the life to come, from a Soul inflamed with a coal from Gods Alter. Look upon these Saints in my Text, they were in∣deed exercised beyond measure, with those things which we call miseries, calamities, afflictons; at the mention whereof we quake like Aspen leaves; but were these tainted with impatiency? were these groans fuliginous vapours from a maleconten∣ted spirit? Did they not account these afflictions their Justs and Barriers, and Turnaments, and exercises of honour and Chivalry, at which Angels, and Arch∣angels were present with their Euges and approbations, God himself the chief Spectator, and rewarder of these exercises, they themselves triumphing and boast∣ing in their tryals, with the impress of the Apostle on their shields of faith; We are perswaded, that neither death nor life, nor Augels, nor Principalities, nor powers, nor things present; nor things to come, nor height, nor depth, nor any o∣ther creature shall be able to separate us from the love of God which is in Christ Je∣sus; They were more Eagle-eyed by the strength of grace, to pry into the nothing∣ness of the creature, then all the Philosophers by the strength of nature; they did mortifie, and crucifie, and keep under the body, with the lusts thereof, and more truly detest the corruption of the outward man, then any Platonist whatsoever: but were these the grounds, the rise of this celestial affection? nothing less, to see God, to enjoy God, to dwell with him, to converse with him, to be dissolved, to be with Christ: these transported their affections; not the emptiness of the things below, but fulness of things above; not the baseness of earthly things, but the glory of celestial things; not the miseries of this life, or of this crazie vessel, but the happiness of the life to come; they had but a glimpse of this strange light darted into ther souls, and the whole world was darkness unto it; they had a gust of sweetness cast into the palate of their souls, and all things else were bitter and un∣savory: Christ was placed in the summity and height of their souls, and the desire of the full fruition of him caused that fainting, that earnest longing in their spi∣rits.

You will say if this be so, what will become of the greatest part of Christians, who are afraid to die? who are so far from groaning to depose this Tabernacle, that they groan at the least intimation of dissolution? It is true that all men receive not this saying, neither is it for every one to attain to this perfection. As there are two forts of faith, so there are two forts of Christians; there is a strong faith, and a weak faith; and there are strong Christians, and there are weak Christians; the strong Christian is willing to die, and patient to live; the weak Christian is willing to live, and patient to die; he goes when God calls, but he could wish that God would defer his calling; he hath good hopes of heaven, but he desires a little more to enjoy the earth; he loves God more then all, yet his affections are not fully ta∣ken off from all; he is not perplexed with the fears of Hell, yet he is not ravished with the joyes of Heaven; he hath much strength but knows it not: as many a Specta∣tor of a prize, is better able to performe it, then he that undertakes it; but either through faintness of heart, or ignorance of his own strength, dare not put it to the hazard, but had rather commend another mans valour, then trie his own; whereas a strong Christian, a man grown in Christ, sends a challenge to this Gyant Death, singles him out, as a fit object of his valour, grapples with him, not as with his

match, but as his underling, insulteth over him, setteth his foot on the neck of this King of terrours, and by conquering him, captivates with great facility all other petty fears of ignominy; poverty and the like, which therefore are dreadful, be∣cause they tend to Death, the last, the worst, the end, the sum of all feared evills: this is the unconquerable crown of Faith; this is the glory of a Christian, this is the Diadem of honour wreathed about his Temples, advancing him above all o∣ther men whatsover.

But you will say, may a man desire death! Is this now a question, what means the agony of the Apostle? I desire to be dissolved, and to be with Christ. What means the earnest longing of the Spouse? Apoca. 22. The Spirit faith come, and the Bride faith come; and let him that hears say come. What means her fainting in the Canticles? I am sick of love, let him bring me into his chamber: Let me see his face, I am sick unto death: Let me dy lest I dy, that I may see him for ever. What means the Character of a true Christian: As many as love the appearance of the Lord, which cannot be without death: What means the incredible contempt of death in ancient Christians, insomuch, that it was a received Maxime with the Hea∣then; Omnis Christianus est contemptor mortis. What means the heroical incourage∣ment of old Hilarion, Egredere anima, egredere, quid times? Go out my soul, go out, why tremblest thou? What means the words of old Simion in the flames; Thus to dy is to live? What means the rapture of Saint Chrysostome, that he would thank that man that would kill him, as transmitting him more speedily to those unconceivable Joyes? What means this groaning, and thirsting in my Text? Do not these de∣monstrate that it is lawful to desire death? Not simply in it self, or for it self, it is the separation of those two whom God hath coupled; it is a cessation of being; it is an evil of punishment, the daughter of sin: to desire it simply, were to desire evil, which is abhorrent to nature; much less ought we to hasten our death by violent means. Let their memories be buried in perpetural silence, as the botches and ulcers of Christianity, who out of impatience have perpetrated this heinous sin, a sin against God and man; against nature, against grace, against the Church, a∣gainst the common-wealth, against all things: The Heathen man could say, that we are the possession of God, to be disposed of by him, not by our selves: the body is the structure of God, the work of his hands, the Tabernacle which he hath made, and not to be removed, or to be taken down, but by his command: while we live, we may advance the glory of God, the good of others; we may impeo∣ple heaven, make up the ruines of Angels; to hasten our death, were to envy this glory to God, this good to others: In that distraction of our Apostle between two good things, his own glory, and the good of others; you know which way the scales inclined, to the good of others; as if he had said, let my glory be deferred, so Gods glory be increased; let my joy be increased, let my joy be sulpended, so the joy of Angels, and of the Court of heaven be intended by the conversion of sin∣ners; Nay more, this is a small thing; Let me be an Athema, so Israel be blessed, let me be blotted out of the book of life, so thousands be inserted; let the bowels of Christ be streightned to me, so they be enlarged to others; this is life indeed, this is the end of our life: this will comfort us in this life, and crown us in the life to come. He that can truly say, that while he lived, he lived to God, not to him∣self, that he sincerely propounded the glory of God, and the good of others unto himself; this man may write upon his Tombe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have lived: take this out of the life of man, and what is it but a meer death, if not worse, though it be protracted to the years of Methusalem twice told? Thus, simply to desire death is not good; but cloath this with some circumstances, and then to desire death is not only warrantable but commendable; when we have done all the good we can, when our lives will be no more serviceable to Church or Common-wealth, when we have with all fidelity done our Masters work, when we have the testimony of a good conscience, that we have fought a good fight, that we have kept the faith, that we have finished our race; then may we say with old Simeon, Lord now lettest thou thy servant depart in peace; then may we with our Apostle lift up our eyes to the crown of righteousness, which the righteous Judge hath laid up for them that fear him; then

we may expect the Euge of the good servant, Well done good and faithful servant, enter into the joy of thy Master.

Again, when we are called to be Holocausts, or sacrifices, oblations of sweet savours, the Frankincense of the Church to perfume others, to deliver up our lives unto God, to seal his Truth with our bloud to encourage others; then we ought to run unto death with all alacrity, rejoycing that we are counted worthy to suffer for his Name, to triumph, to boast in this out of these cases, to have such a taste of God, such a relish of the joyes of heaven, such a longing after the presence of Christ, as not to be ready, but to be willing; not to be prepared for the stroak of death, but to be desirous of it, to esteem of death as the funeral of sin, the inter∣ring of vice, the period of miseries, the Charter of freedome, the Pattent of exemp∣tion from evil of sin, from evil of punishment, the day of our birth, the season of harvest, the seal of our victory, the heaven of our happiness, our introduction in∣to heaven, our inauguration into a kingdome; the Chariot of our triumph, the day of our return to our proper house, to our Parents, to our best friends. This is the affection which is required in us, at which we ought to aim. Let this house of clay be resolved into the principles of the same, what wonder if that which is built be thrown down; and that which is compounded, be resolved; and that which was borrowed of the Elements, be repayed again; and that which was taken from the earth, be committed to the custody of the earth. Nay, let me triumph in the resolution of this peece of clay into the exilest atome, and admire the counsel of God, that this Carkass is crumbled into the smallest dust, and sifted into the cours∣est bran, even to dust and ashes; were not this body resolved into dust, who would beleeve his original to be from the earth? what pride, what elevation would follow? what carking and caring for this earthly Tabernacle? if now when we see it to be but a spawn of worms, and the food of Emmits, there is such immode∣rate excess; what would there be if the body were exempted from putrifaction? what desolations would follow in Cities, in Towns? how many would dwell in monuments with those whom they have honoured, or affected in their lives? if ma∣ny now be so impotent, that though the body be putrified, they cannot forbear imbracing of it, and to solace themselves, make Pictures of their dead friends, and dote upon these; what would they not do if their bodies were immortal? What neglect would there be of the soul, the better part of a man? who would know the vertue of it, that it is not only salt to the body to keep it sweet, but the life, the beauty, the comliness of the body? Who would beleeve the consummation, the period of the world, if our bodies were immortal? who would mind heavenly things? who seek those things that are above? what deifying of the body would follow? what Idolatries? what superstitions? what Temples built? what Alters erected? what variety of Ceremonies instituted to the body? All which God hath pluckt up by the roots, by this putrifaction, and incinneration of our bodies, by this, teaching us to contemn earthly things, to have our cogitations on heaven, to think upon this scale, to ascend up to this Mount, to aspire to this intention, which that we may, let me add fuel to the fire, and oyle unto the flame, the expression of this aflection, to the intention of it, earnest groaning, to eager desi∣ring.

In this we groan earnestly. That is, for this we sigh out, not our breath, but our spirits: we groan out, not fuliginous vapours, but our very hearts, we weep not tears but bloud; for this we immolate the sufferings of our bodies, and mace∣rate them with watchings and fastings, we roul them in dust and ashes; we exer∣cise them in all humiliation and repentance. And this is to groan earnestly, in my Text.

This is the negotiation of the outward man whereby it treads for heaven, this is the conversation of a piece of clay into a pile of frankincence; this adds wings un∣to our Prayers; this openeth the ears of God; this dissipateth the clouds of his countenance; this inclineth him to clemency towards us; this maketh the Widdow continent, and the Virgin unspotted; this lifts up the voluntary Eunuch to the kingdome of heaven; this perfects the grace that is in the soul; this washeth away

the stains, and contaminations that are in the soul; this is the beauty and comeliness of a Christian. How lovely were the Ninivites? how glorious was the King in sackcloth, sitting in his throne of dust and ashes? what were his Robes of Majesty and Royalty to these ornaments, they might dazle the eyes of the body for a time, these dazle the eyes of the mind, even at this day, after so many hundred years; they might procure him honour with men, these made him honoured by God him∣self. Let corporal eyes look upon an abject, and mean appearance of a King in these weeds, yet do not spiritual eyes see through these garments, Humility, Pa∣tience, submission, fear of God, and the like? and are there any Jewels like unto these? what are those garments which are the labour of a worm, to these robes that are the works of Gods Spirit? What is a chain of Pearl, to a chain of warm and successive tears, beaten out of the rocks of a broken and contrite heart? they may adorn the body, this adorns the soul; and which is more, binds the hands of God himself. Let whose will admire the victories and triumphs of David over the enemies of Israel, which are indeed worthy of admiration; I admire him in his watchings, and fastings, and sackcloth; by them he overcame flesh and bloud; by these he overcame God; by them he overcame men, by these he made conquest of himself; by them he enlarged the territories of Israel, by these he enlarged the bounds of heaven; by them he made Hadadezer fly, by these he made the Angel put up his sword, and God to reverse his sentence; by them he did re∣move temporal evils; by these he did procure everlasting good unto himself and others. This is that humiliation which this sacred time requires, not abstinence only from meats which pamper this carkess; this is not the body of this fast, but a ve∣hement intention of religious duties above other times; he that prayed twice a-day before, let him now do it seven times; he that fasted but once in the week, let him now do it three times, or ostner, as his body will permit him, though it be to the sickness of the body, it is an happy sickness of the body, which is the sanctity of the soul; he that gave Almes a little, let him now double, or treble his liberality; he that did delight before in recreations, let him devote that time to prayer, to hu∣miliation: do not our sins require this? our own sins? the sins of others? if not our own miseries (for which we bless God) yet do not the miseries of other Nations, the Churches of God require this? Do we not now beat our breasts, and hang down our heads, and rend our hearts, and punish our selves for our sins, that God may not punish them? Did not our sins call upon us for this du∣ty, yet is not the sight of God, the presence of our Saviour, the joyes of Hea∣ven, the equality with the Angels, the glory of a Kingdome worthy a tear, a groan, a sigh, a fast, are they now so contemptible or mean, that no violence is requisite? with what face shall we appear before our Saviour at his Tribunal, when he shall demand of us his tears, his watchings and fastings? when he shall say unto us, were are my tears? are they water spilt upon the ground, not to be gathered up? Where are my sighs and groans, have they vanished in the ayr? where are my watchings? what not a tear, for so many tears? not a fast, for so many fasts? not a groan for so many miseries which I indured? Had I shed but one tear, should it not have broken up a fountain of tears in thee? Had I setched but one sigh, should it not have made thy life a perpetual sigh? But when I have done so much for thy sake, shall it be lost? wilt thou do no∣thing for thy own self? shall I cast so much seed into the ground, and reap no∣thing again.

Oh my beloved, what are all our afflictions? what are all the afflictions of our selves, to the least drop of gall that he tasted, to the least scourge which he suffered? how can we say that either we loved God or our selves, if we do not these things in testimony of this. If ye shall not perform these duties, it is a small comfort for us, that we have freed our souls? it is your salvati∣on we thirst after, and say in a better sense, then the King of Sodome; Da no∣his animas, Give us your souls: and without this we have no comfort, we may be acquitted at the bar of God, but we shall not be crowned in his Throne; for what is our crown, but you that hear us; but if you shall thus groan, as I

doubt not but you do in secret, it is not I, but God himself hath promised. that they that sow in tears, shall reap in joy: that they which mourn here, shall be comforted hereafter; that they which groan here, shall be refreshed in their proper house; In this we groan earnestly, desiring to be cloathed upon with our house which is from heaven. Which God of his infinite mercy grant, &c.