a joylessness of spirit, and therefore I return often to this endeavour of raising your hearts, dilating your hearts with a holy joy, joy in the Holy Ghost, for Under the shadow of his wings, you may, you should rejoice.

If you look upon this world in a map, you find two hemispheres, two half worlds. If you crush heaven into a map, you may find two hemispheres too, two half heavens; half will be joy, and half will be glory; for in these two, the joy of heaven, and the glory of heaven, is all heaven often represented unto us. And as of those two hemispheres of the world, the first hath been known long before, but the other, (that of America, which is the richer in treasure) God reserved for later discoveries; so though he reserve that hemisphere of heaven, which is the glory thereof, to the resurrection, yet the other hemisphere, the joy of heaven, God opens to our discovery, and delivers for our habitation even whilst we dwell in this world. As God hath cast upon the unrepent sinner two deaths, a temporal, and a spiritual death, so hath he breathed into us two lives; for so, as the word for death is doubled, Morte morieris, Thou shalt die the death", so is the word for life expressed in the plural, Chaim, vitarum, God breathed into his nostrils the breath of lives, of divers lives. Though our natural life were no life, but rather a continual dying, yet we have two lives besides that, an eternal life reserved for heaven, but yet a heavenly life too, a spiritual life, even in this world; and as God doth thus inflict two deaths, and infuse two lives, so doth he also pass two judgments upon man, or rather repeats the same judg ment twice. For, that which Christ shall say to thy soul then at the last judgment, Enter into thy Master's joy, he says to thy conscience now, Enter into thy Master's joy. The everlastingness of the joy is the blessedness of the next life, but the entering, the inchoation is afforded here. For that which Christ shall say then to us, Venite benedicti, Come ye blessed, are words intended to persons that are coming, that are upon the way, though not at home; here in this world he bids us come, there in the next, he shall bid us welcome. The angels of heaven have joy in thy conversion", and canst thou be without that joy in thyself? If thou desire revenge upon thine enemies, as they are God's enemies,

47 Gen. ii. 17.

48 Matt. xxv. 23.

49 Luke xv. 10.

that God would be pleased to remove and root out all such as oppose him, that affection appertains to glory; let that alone till thou come to the hemisphere of glory; there join with those martyrs under the altar, Usquequo Domine, How long O Lord, dost thou defer judgment? and thou shalt have thine answer there for that. Whilst thou art here, here join with David, and the other saints of God, in that holy increpation of a dangerous sadness, Why art thou cast down O my soul? why art thou disquieted in me11? That soul that is dissected and anatomized to God, in a sincere confession, washed in the tears of true contrition, embalmed in the blood of reconciliation, the blood of Christ Jesus, can assign no reason, can give no just answer to that interrogatory, Why art thou cast down O my soul? why art thou disquieted in me? No man is so little, as that he can be lost under these wings, no man so great, as that they cannot reach to him; Semper ille major est, quantumcumque creverimus, To what temporal, to what spiritual greatness soever we grow, still pray we him to shadow us under his wings; for the poor need those wings against oppression, and the rich against envy. The Holy Ghost, who is a dove, shadowed the whole world under his wings; Incubat aquis, he hovered over the waters, he sat upon the waters, and he hatched all that was produced, and all that was produced so, was good. Be thou a mother, where the Holy Ghost would be a father; conceive by him; and be content that he produce joy in thy heart here. First think, that as a man must have some land, or else he cannot be in wardship, so a man must have some of the love of God, or else he could not fall under God's correction; God would not give him his physic, God would not study his cure, if he cared not for him. And then think also, that if God afford thee the shadow of his wings, that is, consolation, respiration, refreshing, though not at present, and plenary deliverance, in thy afflictions, not to thank God, is a murmuring, and not to rejoice in God's ways, is an unthankfulness. Howling is the noise of hell, singing the voice of heaven; sadness the damp of hell, rejoicing the serenity of heaven. And he that hath not this joy here, lacks one of the best pieces of his evidence for the joys of heaven; and hath neglected or refused that earnest,

50 Rev. vi. 10.

51 Psalm XLii. 5.

52

Augustine.

by which God uses to bind his bargain, that true joy in this world shall flow into the joy of heaven, as a river flows into the sea; this joy shall not be put out in death, and a new joy kindled in me in heaven; but as my soul, as soon as it is out of my body, is in heaven, and does not stay for the possession of heaven, nor for the fruition of the sight of God, till it be ascended through air, and fire, and moon, and sun, and planets and firmament, to that place which we conceive to be heaven, but without the thousandth part of a minute's stop, as soon as it issues, is in a glorious light, which is heaven, (for all the way to heaven is heaven; and as those angels, which came from heaven hither, bring heaven with them, and are in heaven here, so that soul that goes to heaven, meets heaven here; and as those angels do not divest heaven by coming, so these souls invest heaven, in their going.) As my soul shall not go towards heaven, but go by heaven to heaven, to the heaven of heavens, so the true joy of a good soul in this world is the very joy of heaven; and we go thither, not that being without joy, we might have joy infused into us, but that as Christ says, Our joy might be full, perfected, sealed with an everlastingness; for, as he promises, That no man shall take our joy from us, so neither shall death itself take it away, nor so much as interrupt it, or discontinue it, but as in the face of death, when he lays hold upon me, and in the face of the devil, when he attempts me, I shall see the face of God, (for every thing shall be a glass, to reflect God upon me) so in the agonies of death, in the anguish of that dissolution, in the sorrows of that valediction, in the irreversibleness of that transmigration, I shall have a joy, which shall no more evaporate, than my soul shall evaporate, a joy, that shall pass up, and put on a more glorious garment above, and be joy superinvested in glory. Amen.

53 John xvi. 24.

VOL. III.

N

178

THE THIRD OF MY PREBEND SERMONS UPON MY FIVE PSALMS.

SERMON LXVII.

PREACHED AT ST. PAUL'S, NOVEMBER 5, 1626.

PSALM LXIV. 10.

And all the upright in heart shall glory.

I HAVE had occasion to tell you more than once before, that our predecessors, in the institution of the service of this church, have declared such a reverence and such a devotion to this particular book of Scripture, the Psalms, as that by distributing the hundred and fifty Psalms (of which number the body of this book consists) into thirty portions, (of which number the body of our church consists) and assigning to every one of those thirty persons, his five Psalms, to be said by him every day, every day God receives from us (howsoever we be divided from one another in place, the sacrifice of praise, in the whole book of Psalms. And, though we may be absent from this choir, yet wheresoever dispersed, we make up a choir in this service, of saying over all the Psalms every day. This sixty-fourth Psalm, is the third of my five. And when, (according to the obligation which I had laid upon myself, to handle in this place some portion of every one of these my five Psalms) in handling of those words, of the Psalm immediately before this, in the seventh verse, (Because thou hast been my help, therefore in the shadow of thy wings I will rejoice) I told you, that the next world, heaven, was (as this world is) divided into two hemispheres, and that the two hemispheres of heaven, were joy and glory (for in those two notions of joy and glory is heaven often represented unto us) as in those words which we handled then, we sailed about the first hemisphere, that of joy, (In the shadow of thy wings will I rejoice) so, in these which I have read to you now, our voyage lies about the hemisphere of glory, for, All the upright in heart shall glory. As we said then of joy, we say of glory now; there is an inchoative joy here, though the consummative joy be reserved for heaven; so is there also such a taste, such an inchoation of glory in this life.

And as no man shall come to the joys of heaven, that hath no joy in this world, (for there is no peace of conscience without this joy) so no man shall come to the glory of heaven, that hath not a holy ambition of this glory in this world; for this glory which we speak of, is the evidence, and the reflection of the glory from above; for the glory of God shines through godly men, and we receive a beam and a tincture of that glory of God, when we have the approbation, and testimony, and good opinion, and good words of good men; which is the glory of our text, as far as this world is capable of glory. All the upright in heart shall glory, that is, they shall be celebrated and encouraged with the glory and praise of good men here, and they shall be rewarded with everlasting glory in heaven.

In these words we propose to you but two parts; first, the disposition of the persons, Omnes recti corde, All the upright in heart, and then, the retribution upon these persons, gloriabuntur, They shall glory, or, (as it is in the Vulgate, and well) laudabuntur, they shall be celebrated, they shall be praised. In the first, the qualification of the persons, we shall pass by these steps; first, that God in his punishments and rewardings proposes to himself persons, persons already made, and qualified. God does not begin at a retribution, nor begin at a condemnation, before he have persons, persons fit to be rewarded, persons fit to be condemed. God did not first make a heaven and a hell, and after think of making man, that he might have some persons to put in them; but first for his glory he made man, and for those, who by a good use of his grace preserved their state, heaven, and for those, who by their own fault fell, he made hell. First, he proposed persons, persons in being; and then, for the persons, as his delight is for the most part to do, in this text he expresses it; which is, rather to insist upon the rewards, which the good shall receive, than upon the condemnation and judgments of the wicked. If he could choose, that is, if his own glory, and the edification of his children would bare it, he would not speak at all of judgments, or of those persons that draw necessary judgments upon themselves, but he would exercise our contemplation wholly upon his mercy, and upon persons qualified and prepared for his gracious retributions. So he does here; he speaks not at all of perverse,