Heresies and Blasphemies was made doth call them so Psal 82. 6. And God forbid that they should be like to Idol gods Which have eyes and see not ears and hear not and hands but strike not I have both heard and read a story related as from the See Arch-bishop Curles Sermon upon Hebr. 12. 14. Pen of Plutarch of a certain Virgin that had many Suters and every one pretended an onely right unto her All could not have her and therefore they resolved to pull her in peeces Now me thinks Religion is like that Virgin many pretend to be good-willers to it and every meer pretender to it claims the whole right of it The Papist saies Religion is his The Brownists saies 't is his And so sayes every kinde of Anabaptists And every sort of Familists All cannot have it as they would and therefore they endeavour to rent it all in peeces that the true Protestant may not quietly enjoy it Thus the life of Religion is in danger and must needs be lost unlesse the Magistrate with the sword of Justice in his hand will shew the Justice of that sword and doe the Protestant right by defending his Religion Tirannis non est impedire novationes in Ecclesia orthodoxa Videlius dePruden Ver. Eccles l. 3. c. 4. 1 Kings 13. 16 c. King Solomon could certainly conclude that she was not the true Mother of the living Childe that was for the dividing of it And any Magistrate may conclude as certainly that they are neither Fathers nor Mothers nor Brothers nor Sisters nor any way allyed to Religion but meer aliens that are either for dividing of it or dividing from it You then that have the over sight of such a City as this be not over-seen to lose your own Soules by conniving at Acts 18. 17. Sine zelo nec Religio conservari propagarii nec tentationes vel spei vel metus superari possunt Videlius de Prudent Ver. Eccles l. 1. c. 3. the losse of thousands Be not Gallio's at such a time as this in such as a case as this in such a City as this But be as zealous for the Truth as any can be for Errours Be as watchful for the Church as others are against it Be for the Lord and he will be for you Zeale for the Lord does wâ—ll in any man but better in the Magistrate Qui non zelat non amat He that is not zealous for the City of God and for the God of the City loves neither as he should Oh love the Lord and love the place where his honour dwelleth love the worship of the Lord and the place of his worship and the time for worshipping of him in the place of worship Love the Levit. 19. 30. Psal 93. 5. The Parliament hath done the Lords Day right by that Ordinance April 6. 1644. for the strict observance of the Day John 2. 14 c. Si quis domum Dei contemptibilem esse conventus qui in ea câ—lebrantur Anathema sit Carranza Concil Gangr Can. 5. Lords house and the Lords day holinesse becometh both let not prophanenesse come into either lest it enter also into mens souls If we have neither a set time nor a setled place for solemn worship we shall quickly have no worship And if we lose the worship of God amongst us must we not look to lose the Lord himself from amongst us And if we lose him can we save our selves Must not our soules be lost if he be lost that should save them Let us keep his Day and keep his House to keep him in his house amongst us When our gracious Saviour was upon the earth his pious zeale for the place of publike worship did even compel him to whip the prophane Hucâ—sters out of the Temple And were he now upon the earth his zealous Piety might be compelled to whip some Hucksters with other prophaners of his Sabbath into his Temple And yet it may be he would whip them out again for comming prophanely thither or committing prophanenesse there Many are so greedy of worldly gains that they cannot forbeare their Huckstering upon the Sabbath they lose a greater good for the gaining of a little goods They lose the Time and Means of gaining goodnesse and gaining godlinesse Godlinesse is great gain But alas their gaines by hapering at home are smal and inconsiderable What if they Vbi salutis damnum est illic utique jam lucrum nullum est Eucher Epist ad Valerian gain much What if they gain as much as all the World if they must lose their Souls their gains can no way recompence them for their losse There can be no profit in such gains For What is a man profited if he shall gaine the whole world and lose his own soule FINIS The Pious Convert A FAST SERMON As it was Preached at Great Bealings in SUFFOLK By Edw. Willan M. A. C. C. C. in Ca. Luke 5. 32. I came not to call the Righteous but Sinners to repentance Matth. 3. 8. Bring forth therefore fruits meet for repentance Seneca Tragaed 8. Quem paenitet peccasse pene est innocens LONDON Printed for RICHARD ROYSTON at the Angel in Ivie-lane 1651. To the Worshipfull ALMOT CLENCH Esq His very loving Friend and Kinsman SIR YOV cannot but know by whom this Text was given to me But I cannot know to whom this Sermon may be given so rightly as to the Giver of the Text. Give me leave then to give that to you a second time and by a second way which hath been yours from the first Why should it not be yours in your Hands as well as yours in your Head and yours in your Heart The Text was very well taken from his hands that gave it And I will hope that those hands which gave the Text will take the Sermon so Indeed I must needs say the Text was very worthy to be accepted But so I dare not say of the Sermon But if you please to take it as it is it is as it was It was yours from the Pulpit at the first And yours for ever it must be from the Presse by all the right that may be I have minded you already of your Interest in the Argument But I suppose I need not minde you of your Interest in the Author Who is Sir Your Worships humble Servant and poor Kinsman Edw. Willan The Pious Convert Ezekiel 18. 32. Wherefore turn your selves and live ye IT was not I that chose this Text for this Time nor was it this Time that chose this Text for me Yet choice it was not chance that put me at this Time upon this Text or this Text rather upon me I cannot chuse but like and love the choice from him that made it and say My lot is faln to Psal 16. 7. â—n a faire ground It is a Text as fitly chosen for these â—es as may be We cannot yet say that the Times are turâ—g yet may we say
Person and sometimes to a Thing When it referrs unto a Person it is put in the worse part and signifies to persecute with a desire to hurt him When it referrs unto a Thing it is put in the better part and signifies an earnest desire and endevour to obtaine Thus S. Chrysostome takes it in Rom. 9. 30 31. the Text. And this Exhortatory Text was first Epistolized to the Church of Corinth All they of that Church were then exhorted thus to follow after Charity but they of that Church were not all that were thus exhorted to follow after it for all we in them were exhorted also to it They were not all exhorted then unto it as Corinthians but as Christians and so in them all Christians as they are Christians are exhorted to it Yee Christians then yee as Christians even all yee follow after Charity Yee Christian Magistrates follow after Charity Yee Christian Ministers Yee Multitudes of Christians First yee Christian Magistrates follow after Charity After Charity towards Ministers After Charity to Multitudes that both Multitudes and Ministers may follow after you in Charity The true Charity of a chiefe Commander is a cheife Commander of true Charity Love in a Leader of the Multitude is a Leader of the Multitude to Love What a Magistrate does hee commands by doing When Marcus Julius Philippus became a follower of Christianity many friends and servants and others became his followers in Christianity There were many Marii in one Caesar said Sulla in Suetonius And there Sueton. in vit Jul. Coes Aristot Eth. l. 5. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazia Orat. 20. are many Men many of the Multitude in one Magistrate The Magistrates example is a Law unto the Multitude Yea the Magistrate himselfe saith Aristotle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living Law a Christian Magistrate should be this Law of Love and the life of this Law When they that are Great will do good it is not to be spoken what a great good it is that they doe It goes well with all when God makes good Men to be great and great Men to be good They then are good when they are like to God And they are then most like to God when they doe most good And they are ever best liked of him that are most like unto him Greatnesse does well with goodnesse and goodnesse does best with greatnesse Be then as good as great and by your greatnesse leade the way unto this Christian goodnesse By the Christian Charity of your goodnesse set the way unto the goodnesse of this Christian Charity Wee are all to follow after Charity and after you it is that wee must follow after it In the first place therefore yee Christian Magistrates follow after Charity 2. In the next place yee Christian Ministers follow after Charity After Charity to those within After Charity to those without First to those within for Charity must beginne at home And so must this Exhortation unto Charity it must include this Pulpit also to incline us all to Charity To Charity in our Doctrines To Charity in our Doings In both to one another In both to all others To all Magistrates above To all Multitudes beneath The time will not permit my Discourse to single out these severalls by themselves Onely in the generall I must tell you that the Charity wee are to follow after should rather be in our selves towards others then in others towards our selves Let us then follow the grace of Charity rather then the gift of Charity Let the grace of Charity in us towards others leade us rather then the gifts of Charity by others unto us Those gifts of Charity to us by others may happe to leade us wrong But the grace of Charity in us towards others may helpe to leade them right Let us progue lesse for the profit of gifts and pray more for the Gifts of the Prophets And let not Covetousnesse make us to make a prey of Jerusalem now in her adversity But let Christian Charity now make us to make our Psal 122. 6. Prayers for Jerusalem and let us labour by all meanes to make peace in Jerusalem It is said of holy Athanasius that hee was dissidentibus Magnes Nazian Orat. 21. A Load stone to draw dissentients to agreement Oh that all our Tongues were now such Load stones to contract the Iron hearts of these times to a Christian Monaccord It is 2 Cor. 5. 19 20 our calling to Preach peace by Jesus Christ to others Now let us follow our calling and preach him in peace amongst Consule Vedeliū de prudentia veteris Ecc. lib. 3. cap. 2 3 5 6. Prolegom cap. 6. our selves The love of life should make us study to be quiet And the life of love should make us quiet that so wee might study And our study should not be by curiosity to make quarrels but by Christian Charity to make quiet When the question was asked how many Angels might stand upon a needles point at once The Answer was that it was but a needlesse point to stand upon Let not us stand upon such needlesse points of curiosity to the breach of Christian Charity A fraction makes an uneven Reckoning in Arithmetick and hee that makes a fraction in the Church will hardly ever make an even Reckoning with God when hee comes to audite his account unto him Erostratus would needs do something Carol. Stephan to be spoken of when hee was dead And what was it but the firing of Diana's Temple at Ephesus with his owne hands Let us chuse rather to be talked of whilest wee live for doing nothing in the Church of England then to be talked of when wee shall be dead for doing so much evill to the Church as the making a combustion in it S. Paul would have us follow after Charity in the Church let us follow after his example of Charity towards the Church Never did Pompey the Great nor Codrus nor Curtius nor Brutus nor Decius nor Caelius Balbinus nor any other love their countrey better then this Apostle did the Church for hee was content that his own eternall Phil. 1. 23 24. good in Heaven should give way for a time to the Temporall good of the Church Let not us make the eternall good of the Church give way to our Temporall good in it Let us follow after Charity in the Church and let us follow after Charity towards it too Dives propter pauperem pauper propter divitem factus est S. August 3. And yee Multitudes follow after Charity Follow after Charity in giving to each other And follow after Charity in forgiving of each other Yee Rich follow after both these kindes of Charity towards the Poore And ye Poore follow after both these kindes of Charity towards the Rich. First yee Rich follow after Charity towards the Poore the Poore want givers in these Times Alas for them these Times are too hard for the Poore
In the Text it selfe hee tells the Blessednesse of Christs Glorification In that wee may behold him in his lowest Humiliation In this we may behold him in his highest Exaltation In that we may observe him sustaining the fullnesse of sorrow in his Fathers absence In this wee may observe him regaining the fulnesse of joy in his Fathers Presence In that wee may see how hee felt the heavy Hand of Gods displeasure for a time In this wee may see how hee found the pleasure at Gods right Hand for evermore And thus in both togerher wee may observe how Christ passed by the Crosse of ignominy and the ignominy of the Crosse unto the Crown of Glory and the Glory of that Crown Indeed the whole life of Christ from his Cradle to his Crosse Tota Christi vita fuit continua passio Brent was nothing but a bearing of the Crosse for no sooner did hee beginne to crosse this troublesome World but hee himselfe was troubled with a World of crosses crossed with a World of troubles But the greatest Crosse that ever hee suffered in the World was his suffering upon the Cross to save the World That Crosse that did beare Christ was the heaviest Crosse that ever Christ did beare And therefore though his daily sufferings were encreased with his Days of suffering yet the Sufferings of his last Day have caused that Day of his last Sufferings to be Christened his Passion-Day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For then was his Soule in a very Hell of Sufferings And then were the very Sufferings of Hell in his Soule But his Soule was not left in that Hell of Horrour Nor was that Horrour of Hell left in his Soule His Soule and Body too were both right-soone felicified with the fulnesse of joy in the presence of God and with pleasure at his right Hand for evermore Our Lord and Saviour suffered for a time on Earth for us that wee might not suffer for our selves in Hell for ever Yea hee suffered willingly upon the Crosse for our sakes that wee might be willing to suffer under the Crosse for his sake and we must be willing to suffer with him here or hee will never be willing that wee should reigne with him hereafter Wee must take 2 Tim. 2. 12. up our Crosse and follow him if ever with him wee would enjoy Mat. 10. 38. 16. 24. Marke 8. 34. the fullnesse of joy in the presence of God and pleasure at his right Hand for evermore It was his pleasure to beginne an Health to us in the bitter cup of sufferings and wee must pledge him in the same cup of sufferings if wee would be sharers with him of the Health It was his intent when hee tooke his owne Cup off to have the Health goe round Yee shall indeed drinke of the same cup that I drinke of saith hee Mat. 20. 22. And good reason for why Mat. 10. 24 25. Luke 6. 40. John 13. 16. 15. 20. should any Servant looke to fare better then his Lord and Master It is enough that the Disciple be as his Master and the Servant as his Lord saith the Lord our Master He was the Lillie of the Valleyes which Solomon sung of and Song of Sol. 2. 1 2. as a Lilly amongst Thornes he was whilest hee grew in this earthly Valley Encompassed hee was with Thornes even all the time hee was growing here yea hee was quite covered with them at the last Hee was crowned with Thornes and by wearing of Mat. 27. 29. them was worne up by them But hee wore them onely as the Head of the Church And must not the Body be conformed to Ephes 5. 23. Isaia 53. 4 5 6 7 8. the Head Must not the Church be thorned with tribulations as well as Christ Yes surely And every mysticall Member of the Church must be conformed to the Body of it For tribulation is every true Disciples Portion Christs Servants must all be sufferers Hee that would waite upon our Saviour in the height of Glory must be content to follow him thorow the depth of Misery The way to Heaven is by weeping Crosse It Acts 14. 12. is through much tribulation yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through many tribulations that wee must passe to the Kingdome of Heaven if ever wee looke to enter into it Temporall sufferings are the Legacyes which our Lord bequeathed to all his faithfull followers as an annuity unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee unto them John 16. 33. In the World you shall have tribulation For if they have persecuted me they will also persecute you saith hee John 15. 20. and therefore marvell not saith he though the World hate you for it hated me first If yee were of the World the World would love his owne But because yee are not of the World but I have chosen you out of the World therefore the World hateth you John 15. 19. In this World therefore they that will live godly in Christ Jesus must suffer persecution as saith that inspired secretary of the Holy Ghost St. Paul 2 Tim. 3. 12. And well may wee say with him 1 Cor. 15. 19. If in this life onely we had hope in Christ wee were of all men most miserable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miserable are all men in this life But wee the servants of Christ were the most miserable of all men if in this life onely we had hope in Christ It cannot be therefore but there must needes be an other life and that life must needes be better then this present for it cannot be that Christ our Lord the Lord of Life a righteous Lord Jerem. 12. 1. should serve them alwayes worst that in all their lives doe serve him best And them ever best that serve him ever worst It is a Bargaine of Gods owne making to honour them that honour him And God will surely make those Bargaines good 1 Sam. 2. 30. that are of his owne making Can Hee say it and never doe John 14. 6. it Can Truth it selfe prove false It cannot be Never did God suffer any Man to lose by doing for him Nor was ever any Man lost by suffering for him Hee will infallibly save all them that doe unfeignedly serve him Yea truely they doe even serve themselves that doe truely serve the Lord. And they doe save themselves too most surely that lose themselves for serving him most seriously Indeed it is a Paradox yet is it Orthodox indeed for it is an Oracle from the mouth of Truth it selfe Mat. 16. 25. That whosoever will save his life shall lose it and whosoever will lose his life for Christs sake shall save it It seemes that it is the losse of life to save it by forsaking Christ the Lord of Life And that it is the saving of life to lose it for his sake who is life it selfe and the giver of it Hee that does not lose Christ with his life or in it shall save his
are free from want so are they free from warres with all the mischieves that are concomitant and all the miseries that are consequent The Kingdome of glory can never be turned into an Aceldama The field of Blood Mat. 27. 8. John 6. 70 71. Mat. 26. 15. Mat. 26. 3 4. 27. 1. Numb 16. 1 2 3. No forraine enemy can invade it Nor home bred enemy infest the happinesse of it No bedevilled Judas can come there to betray his Lord and Master the King of Kings for halfe a Crowne Nor can any Jewish Elders assemble there to condemne him or conspire against him Moses and Aaron shall never be confronted there by any gain-saying Corahs or mutinous Abirams or complying Dathans or any of their confederates and good King David shall there be free from the 2 Sam. 15. 2 4 5 6 10 12. 16. 5 6 7 23. pride of all ambitious Absolons from the presumption of all seditious Shebas and from the wicked counsells of all contriving Achitophels No cursing Shimeis Nor railing Rabshakehs shall come there to belch infectious gorges forth to poyson the Hearts of any subjects in that Kingdome of glory to confound the glory of that Kingdome into an Anarchie No Polupragmaticall Machiavelians Nor crafty Boute-fewes shall interrupt that Kingdomes endlesse peace No bold Seianus can insinuate into that glorious Presence to corrupt it No malecontented Cataline can lurke there either to traduce the glorious Majesty of the King of Kings or to seduce inferiour Officers Nor is there any War-like Ammunition Magazined there No Civill Warrings can destroy that glorious Kingdome nor can any factious jarrings deface that glorious Church No New-fangled Athenians nor Schismaticall Corinthians can disturbe the unity or destroy the uniformity of that Church No over-mastering Pope nor under-mining Jesuite No New-Church-making Familist nor No-Church-making Atheist can gaine such favour or get such footing there as to eject the setled Saints and worke the ruine of all that Church No ravenous Wolves in Sheepes cloathing can creep by any Posternes gates into that fold to flea or fleece the flock and mistake feeding on them for feeding of them That ancient Hierarchie of Arch. Angels and Angels and other Ministring spirits can never be deemed so superstitious as to demerit an utter Extirpation The Militant Church may be infested with some of these destructive Pests at all times and with all of them at some times But the Church Triumphant is at all times freed from all these Nothing that worketh any abomination can come there and therefore every thing that tendeth towards the grand Abomination of Desolation must needs be for ever exiled thence The glory of all there must last for ever And all in that glory must live for ever Being free from sinne they shall be free from Death from Death spirituall in it from Death temporall by it and from Death eternall for it That presence of the Ever-living God doth set them free from all for ever Here we beginne to die so soone as we begin to live All here are borne to die and many are but borne and die Nascentes morimur finisque ab origine pendet Being born we die as saith Manilius the last of our days does pend upon the first Our Death does hang about us from our Birth We all are bound towards the Womb of ourgreat grandmother the Earth so soone as wee be loosed from our Mothers Wombe Hee that is borne to day is borne to die and is not sure to live an other day But in the glorious presence of God there is no dying they that are there are sure to live for ever free from the sting of Death and from the stroke free from all tendencies unto Death and from all feares of dying When the Naturall Body of a Saint comes there it does become a spirituall Body It is there spiritualized in the manner of subsistence though not in the Nature of the substance It is still a Body though it be spirituall and it is said to be spirituall saith S. Augustine because it there lives the life of a spirit For first like a spirit there it liveth without any hunger without any thirst without feeling pinching cold or parching heat It needs no meate it needs no drinke it needs no summers stuffe nor winters cloath Againe it liveth like a spirit there free from sicknesse free from Aches free from all sorts of Diseases It cannot bee distempered into a Fever nor dissolved into a Flux nor corrupted into Ulcers Againe like a spirit it liveth there without decaying by living long No time can dimme the Eyes or dull the Eares or lame the Legs or feeble the Hands or cripple the Feete or crooke the Back or furrow the Face or disfigure the feature Though it lives Mathusalems age a thousand times over yet it never growes crazie or decrepit or Shrinkes into a Skeleton And lastly like a spirit it is immortall Death can have no more Dominion over it This life it but the shaddow of that 〈◊〉 Suigâ—i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Psal This is but a dying Life a kinde of living Death but that is vera non interitura vita A Life indeed never to end in Death as Victorinus Strigelius very truely Now tell mee who would not gladly live in such a privileged place where that boldest Sargeant Death cannot come to arest such is the Sanctuary of Gods glorious Presence A Liberty indeed free from all kindes of Death and free from unkinde Devills too from Devills infernall and Devills incarnate â—ullus ibi Diaboli metus nullae inâ—idiâ— daemonum Terror gebennae procul Mors neque corporis neque animae sed immortalitatis munere uterque solutus S. Chrysost de reparatione lapsi too No evill Angels can ascend from the bottomelesse pit into that presence to tempt any there to sinne Nor hellish furyes to torment for sinning in times past No Devill of the lower Hell nor any of this wicked World above it can find any entrance thither There is indeed free quarter for Saints but none for Sinners The free Men of that City and all the Denizons of that Kingdome are allwayes freed from all unwellcome troublesome intruders The spirit of Debate and Strife can never thrust the Devills mysterious cloven foote into that presence to set Divisions to cause distractions to bring Seditionum popularium author est Diabolus Vedelius de pruden veter Ecc. lib. 1. c. 2. destruction No carnall pride can ever beget fond fashionists in the streetes of that most holy City Nor spirituall Pride breed up fantasticall factionists in the Houses No hiddeous Blasphemies nor filthy obscenities nor thumping Oaths nor hellish cursings nor peevish censurings are used by any in that presence All prophane and black-mouthed Monsters of Men are exiled for ever from that Society of Saints And so are all insinuating Sycophants and false hearted Pharisees The Devill is never more mischievous then when hee is most cunningly
transformed into an Angell of Light There is 2 Cor. 11. 14. none to the white Devill for malignant Devillismes The Honour of the Gospell hath ever beene more impeached by sinnefull Professours then by professed sinners And therefore hee who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Searcher of Hearts will never suffer Revel 2. 2◠any to come into his presence that practice impiety under the pretence of Piety That grand Devillisme of Hypocrisie can never deceive the All-seeing Eyes of God Omniscient No malignant designes can there be advanced by the seemes of Religion There are none but those that are truely religious Glory of the Times pag. 207. None but such as are as Ephrem Syrus desired to be That are indeed as they are in seeme and are in seeme even as they should It is one degree of Happinesse for a Man to be himselfe even as hee should be But an other a greater to be with none but such as hee is himselfe How happy then are they that can converse with none but those that are truely good And are truly good like those they converse with Who then can chuse but wish the enjoyment of that Presence of God where none but such have entertainement Who would not be there for ever were there no greater good to be found then this that no kinde of evill can there be found No evill company No evill by company No company of evill No Devills nor bedevilled Men No tempters No tormentours nor any other infernalls No Devills incarnate either white or black No kinde of Death either temporall or eternall No kinde of Warres No kinde of woes No kinde of sufferings No kinde of Sinne. Happy surely are the people that be in such case Yet let mee tell you that it is not the absence of evill alone that can make a Man truely and fully happy It may cause some joy but not the fulnesse of joy till the affluence of all good things be enjoyed with it Now in the glorious Presence of God there is not onely the absence of all evill but the presence of all good A perfect freedome from all evill There is abundantia cumulatissima saith Master Calvin A In locum full abundance or an abundant fulnesse of all delectables Omne genus jucunditatis omne laetitiarum genus saith he there are all kindes of joyes all sorts of Pleasures There are profitable pleasures and pleasurable profits Things inconsistent here are all coincident there Those Gifts that goe not here together are all united there Those comforts which are divided here in severall Streames doe meet all there as in their fountaine or rather in the Ocean No one here may ever looke to enjoy all good things but all there doe ever so There are the precious Merchandies of all Cities for that 's the City of all precious Merchandies There are the true delights of all Countries for that 's the true Country of all delights There are all the reall Honours of the Court that can never be lost And that 's the right Court of Honour that can never be put downe There are all the true pleasures of Paradice for that 's the true Paradice of all pleasures What does any of your soules take most delight in What doe you most of all desire There may you have it in the fullest measure and there enjoy it in the finest manner Doe you desire or delight in Gold Or precious Stones Or costly Gemms or stately Palaces There 's a City of pure Divitiae si diliguntur ibi serventur ubi perire non possunt Honor si diligi tur illic habcatur ubi nemo i dignus honoretur c. S. August Sup. Johan Gold cleare as Crystall walled and gated and garnished with Jaspers and Saphirs and all sots of Pearles and precious Stones as S. John describes it Revel 21. 18 19. Or doe you delight in glorious Triumphs and pompous shewes There are Triumphs Everlasting And the Glory of all Nations shall flow into that City in triumphant manner as saith Saint John Revel 21. 26. Or doe you delight as Massinissa did and Dioclesian too in curious Gardens In fruitfull Orchards In healthfull walkes In pleasant fountaines There is the Celestiall Paradice wherein a Man had he an hundred times as many Eyes as Argus might imploy them all at once with various Curiosities transcendent rarities All those admired Gardens of Adonis and Alcinous of Po and Tantalus and the Hesperides could never boast no not in any fiction of the Poets of such a living fountaine as that which floweth in the middle of this Garden of Heaven and affords the water of life Nor yet of such a Tree as that of life which beares twelve kindes of fruit and brings forth every month as S. John writeth of it Revel 22. 1 2. Or doe you delight in and desire Peace There can you never want it That new Hierusalem is the true Hierusalem the blessefull vision of Peace A City at Peace and Vnity in it selfe There endlesse Triumphs of Peace are solemnized by all the Citizens That 's the place of peace There 's the Prince of peace the Author of peace the maker the Creatour of it There 's the full enjoyment of that mother-Blessing and all other blessings with it The true God of peace is there and the true peace of God which passeth all understanding And doe you desire Truth with Peace There are both together The God of Peace is the God of Truth And the truth of God is there revealed fully The true worship of the most holy God is there established and the true God is worshiped there in the beauty of holinesse Or doe you delight in the melody of consort Musick There are soule-ravishing Anthems chanted and warbled by the sweetest of all the Heavenly Quire in that mother Church that Glorious Temple Christs Church Triumphant There are Choreall Doxologies Ecchoed forth by all sorts of Celestiall Songsters in Harmonious Diapasons Hosanna in the highest is here the highest straine that we can reach in any of the songs of Syon But in that Glorious presence of God every saint can rere his Halelujah above our Ela without hoarsing of his voice Or doe you delight in Ease and rest from wearisome labours Hoc accepimus ab antiquis Beatitudinis quictom sociam essc Jul. Caesar Scal. de subtilit exercit 358. There the true Christian Sabbath is kept holy Whereof our Sunday Sabbath is but an Adumbration or preparatory Evc. Jerusalem below hath six Dayes for working for one sabbath Day for rest But Jerusalem above is free to sanctifie an endlesse sabbath from all sinne and from all servile labour Or doe you delight in mirthfull feasts and palate-pleasing Banquets There the Marriage supper of the Lambe is celebrat with wine of gladnesse It was no small favour which our Gracious Saviour once vouchsafed to the Twelve when as he sent both Peter and John to make ready the guest-Chamber Luk. 22. 8