Funeral Sermon of Honor Viner, Sermon

Funeral Sermon of Honor Viner · Sermon

p. 1DEATH and the GRAVE no Bar to a BELIEVERS Happineſs.

PSAL. 17. 15.

I ſhall be ſatisfied, when I awake with thy likeneſs.

It is ſtoried by the famous Tully concerning Syracuſe, that there is no day throughout the whole yeer ſo ſtormy, and tempeſtuous, in which the inhabitants have not ſome glimpſe and ſight of the Sunne: The like obſervation may be truly made on all thoſe Pſalms of David, in which his complaints are moſt multiplied, his feares, and preſſures moſt inſiſted on, that there is p. 2not any of them ſo totally overcaſt with the black darkneſs of deſpaire; but that we may eaſily diſcern them to be here and there interveined and ſtreaked with ſome comfortable expreſſions of his faith and hope in God. If in the beginning of a Pſalm we finde him reſtleſs in his motions, like Noahs Dove upon the overſpreading waters; yet in the cloſe we ſhall ſee him like the ſame Dove returning with an Olive branch in its mouth, and fixing upon the Ark. If we finde him in another Pſalm ſtaggering in the midſt of his diſtreſſes through the prevalency of carnall feares; we may alſo in it behold him recovering himſelf again, by fetching arguments from faith, whoſe topicks are of an higher elevation then to be ſhaken by the timerous ſuggeſtions that ariſe from the fleſh. If at another time we behold him like to a boat on drift, that is toſſed and beaten by the inconſtant winds, and fierce waves, yet we ſhall ſtill finde all his rollings and agitations to be ſuch as carry him towards the ſtanding ſhore, where he rides at laſt both in peace and ſafety. And of all this the p. 3preſent Pſalm is both a full and lively inſtance.

For in it holy Davids afflictions are neither few nor ſmall: His innocency that is wounded by malicious ſlanders, His life that is in jeopardy by deadly enemies that compaſs him about, His preſent condition that is imbittered unto him by the preſſing wants of a barren Wilderneſs, while his foes live deliciouſly in Sauls Court. And yet under the weight and combination of ſo many ſore evils, David carries himſelfe as one that is neither hopeleſs nor forſaken: yea, layes his eſtate in the ballance againſt theirs, and in this low ebbe of his vies with them for happineſſe; and at laſt ſhutting up the Pſalm with a triumphant Epiphonema, concludes himſelfe to be by far the better man. As for me, I ſhall behold thy face in righteouſneſſe, I ſhall be ſatisfied when I awake with thy likeneſſe. They 'tis true enjoy the face of their King, whoſe favour is as a cloud of latter rain promiſing a fruitfull harveſt of many bleſſings, But I (ſaith he) ſhall behold the face of God in right…ouſneſſe; whoſe loving: p. 4kindneſſe is better then life, cloathed with all its Royalties: they have their bellies filled with hidden treaſure, having more then a common hand of bounty opened unto them; but I have more gladneſs put into my heart, more then in the time that their Corn and Wine encre…ſed. They have their portion in hand, as being men of this world; but I have mine laid up in the other: I ſhall be ſatisfied when I awake with thy likeneſs.

In the words we have his and every believers eternall happineſs in the other life, ſet forth in three particulars as a moſt effectuall Antidote againſt preſent troubles and temptations that ariſe from the malice of wicked men againſtt them.

Firſt, the time of his abſolute and compleat happineſs. Cum evigilavero, when I awake. Some Interpreters conceive, that by this waking the Prophet intends no more then to expreſſe the lively ſence and confidence that he hath of the return of Gods favour unto him, under this dark night of trouble and ſorrow which is now upon him: and though he now be like p. 5thoſe that are aſleep, who for that time want thoſe pleaſures and delights which others enjoy; yet he ſhall awake again to behold the light of Gods face ſhining upon him like a bright Sunne with manifold emanations of love and bounty. But others both of the Ancient and Modern carry the Metaphor far higher, applying it to the reſurrection, and the ſtate of bleſſedneſs after death, which to me ſeems to be both a full and genuine interpretation; in regard that David comforteth himſelfe in his preſent wants with the hopes of an after happineſs, totally differenced from that which thoſe whom he ſtiles the men of the World, and ſuch as have their portion in this life are made partakers of.

The ſecond is the meaſure and redundancy of his happineſs: I ſhall be ſatisfied. The Sun is not ſo full of light, nor the Sea of water, as he ſhall be at his awaking of endleſs bliſs and perfection. Our deſires in this life are (as the Lawyers ſay, of ones will while he lives) wholy ambulatory, and admit of as many alterations, as ſuch teſtaments doe of additions and expunctions; p. 6being neither filled nor fixed with the fruition of any ſatisfactory good: But in the the other life our deſires are terminated in the fulneſs of our enjoyments, and as faith is ſwallowed up in viſion, ſo are our deſires in complacency: we affect nothing that we have not, and we have nothing that we do not affect.

The third is the object of his happineſs, together with the manner of his enjoying it : I ſhall be ſatisfied with thy likeneſſe. The object is the likeneſſe of God, that is, his glory and perfection, with which he ſits clothed on his Throne of Majeſty. The manner of enjoying it, is by beholding of it; not by way of reſultancy, and mediante ſpeculo, by the conveyance and help of a glaſs; but by an immediate, clear, and permanent viſion, in which he ſhall be filled with the knowledge and ſight of God, ſo farre as the capacity of a creature can reach unto: but as it is impoſſible to bring the vaſt body of the Sunne into the narrow compaſſe of the eye that beholds it; ſo is it much more impoſſible to comprehend the being of an infinite God within the p. 7limits of a finite underſtanding, when elevated and widened to its higheſt pitch.

Having opened the words in the ſeverall branches, which naturally they ſhoot forth into: I ſhall begin with the firſt particular, the time of Davids and every believers compleat happineſſe: [When I awake] And from it gather two Obſervations.

The firſt, (which I ſhall but briefly touch) is, That death to the godly is no more then a ſleep. The grave in which they reſt is as their bed; the darkneſs of it as the night; and their reſurrection from it, as the joyfull morning. The Heathens have called death by the name of ſleep as well as the Scripture. Homer ſaith, that ſleep and death have one mother, and are begotten of the night: And the Cynick falling into a ſleep, a little before his death, pleaſantly ſaid, Frater me mox traditurus eſt fratri ſuo; one brother is now delivering me into the hands of another: but yet they never ſtiled it ſo upon the ſame ground which the Scripture doth, neither ever could, being wholy ignorant of Chriſt, by p. 8whom death is wonderfully changed from an enemy to a friend, from a curſe to a bleſſing, and is put into the Inventory of the Saints priviledges which accrew unto them by Chriſt, 1 Cor. 3. 22. It comes now to them rather by ſin, then for ſin, becauſe it is not in ordine a peccato ad ſupplicium, ſed ad ſalutem: it comes not as a middle thing between ſin and damnation, but between ſin and ſalvation. And therefore may now fitly be reſembled to a ſleep in theſe reſpects.

Firſt, ſleep is a ligation, not an ablation of the externall ſenſes; it obſtructs their function and exerciſe, but it doth not deſtroy the faculty: So death interrupts and ſuſpends the action of life, but it doth not extinguiſh the root and principle of a believers life, ſo as to make it to admit of no return. The Philoſopher thought indeed the diſſolution of the body to be argument full enough to evince the impoſſibility of its reſurrection, and therefore derided the doctrine of it when Paul preached it, Act. 17. 18. But Job tells us, that though his reines be conſumed p. 9within him, that yet with his eyes he ſhould behold God, Job 19. 27. and the Prophet ſaith, that Chriſts dead ſhall ariſe and ſing, Jſay 26. 19. The ſilence of the grave is but a kind of Pythagorian foreign or reſtraint onelyonly for a time; ſight, hearing, ſpeech ſhall all return again. For though death hath made a ſeparation between ſoul and body, yet neither ſoul nor body are by it ſeparated from Chriſt: but as in Chriſt the Union Hypoſtatical; ſo in his members the Union myſtical is inviolable: and therfore they are ſaid to ſleep in Jeſus, 1 Theſ: 4. 14. to die not out of the Lord but in the Lord, Rev. 14. 13. yea into the Lord, Rom. 14. 8. ſo as by death to be more cloſely joyned to him: being then united to him that lives for evermore, their very duſt muſt needs be a living part of him.

Secondly, in regard both of the time and manner of ſleep and death. Some as children are put ſooner to bed; others again ſit up longer before they go to ſleep: ſome have their life like a Winter day ſhort and cloudy, and with them it is p. 10quickly night; ſome have it lengthned out like to a Summer day, and with them it is late before the evening of their life ſhuts in. Some as children when undreſſed by their Parents, begin to ſtruggle and expreſs a backwardneſs; others again as throughly wearied with their ſtirring, call to be had to bed: And ſo ſome Chriſtians ſhrink at the approaches of death, and are loth to be unclothed; others again as burthened with their earthly tabernacle, groan to have mortality to be ſwallowed up of life. Hezekiah when the Prophet bids him ſet his houſe in order, for he muſt die and not live, turned his face to the wall and wept ſore, 2 King. 20. 3. But Paul he deſires to be diſſolved and to be with Chriſt, which is beſt of all, Philip. 1. 21.

Thirdly, death is a ſleep in regard of the likeneſs of our being awakened both from the one and from the other. It is obſerved by the Naturaliſts that no noiſe more ſuddenly awaketh a man from his ſleep, then an Humane voice; yea though it be that foreign that heavie and deep p. 11ſlumber which precedeth death it ſelf, as the Aphoriſme noteth it in Hippocrates. The way by which our Saviour raiſed Lazarus, John 11. 45. and Peter raiſed Tabitha, was by a voice, Acts 9. 40. And the way by which all the congregation of the dead ſhall be awakened from the grave, ſhall be, not by the immediate voice of God, but by the voice of the Son of man. The hour commeth (ſaith our Saviour) in which all that are in the grave ſhall hear his voice and come forth, John 5. 28. It is his voice that ſhall cauſe the Sea to give up its dead, and ſhall make the bones of his Saints that are ſcattered over the face of the whole earth to come together.

But it is not my purpoſe to weary the Metaphor in a full and cloſe purſuit of it, or to draw an exact parallel between ſleep and death: It being a point that I leaſt aimed at in this preſent exerciſe. The application that I ſhall make is briefly double.

Firſt, if death be but a ſleep to believers, then it ſhould cauſe us to moderate our ſorrow on the behalf of our deareſt p. 12friends and relations that are fallen aſleep in the Lord: as alſo to correct that exceſſe of fear in regard of our ſelves, who are apt to be diſmayed at the harbingers of the King of terrors, age, pain, and ſickneſſe, and to ſink under the ſad thoughts of an imminent diſſolution. Who is troubled when he underſtands his ſick friend is laid down to reſt? and who is afraid to put off his clothes at night, when he goes to bed? Sleep is not an hurtfull, but a neceſſary kind of privation and intermiſſion: It is the ſick mans Phyſitian, the travellers and labouring mans reſtorative, the only Parentheſis of the afflicted mans ſorrows; and from hence it is that Ariſtotle in his Ethicks ſaith, that for well nigh half their time the miſerable and the happy do little differ. And are not all theſe together with far more high advantages found to meet in the believers ſleep of death? is there not then a perfect releaſe from all the miſeries of this life? is there not by it a cure wrought of all the maladies both of the ſoule and of the body, ſo that the one ſhall no more relapſe p. 13into its former ſins, nor the other into its old diſeaſes & cares? the eye ſhal not weep for ſorrow, nor the brow ſweat with labor, the head ſhall not ake with the multitude of anxious thoughts, nor the phancy be moleſted with the dreams & viſions of the night: when we awake from it we ſhall ſay it was the beſt and quieteſt ſleep that ever we ſlept, and the beſt phyſick that ever we took for the putting of a final period to all our diſtempers. Let not therefore believers dread the thoughts of death as others doe, nor ſhreek out when they eſpie this ſnake creeping into their boſoms; for hurt them it cannot having loſt its ſting; but benefit them it ſhall, being made by Chriſt an egreſs from all miſery, and an ingreſs into all happineſs.

The ſecond application is, to acquaint us how neceſſary it is to exerciſe faith and holineſs while we live, that death may be a comfortable ſleep to us when we die. No man can die in the Lord that lives not to the Lord; nor ſhall awake from death to happineſſe, that doth not firſt awake from ſin to holineſs. It is a vain p. 14preſumption to conceive that a man that lives and dies in his ſins, can ever have the ſame joyful reſurrection with them that have made it their conſtant work to die to their ſin. Northern and Southern rivers though they run from contrary points meet in the ſame Sea; but they whoſe waies and Principles are contrary unto theirs that profeſs holineſs, ſhall never be found with them in the ſame Heaven. If we look for according to Gods promiſe, new heavens and a new earth wherein dwelleth righteouſneſs, 2 Pet. 3. 13. we muſt have righteouſneſs dwelling in us here, or elſe we ſhall never dwell in them hereafter. O then that they would lay this to heart who dread the ſeparation of the ſoul from the body; but yet are not at all afraid of the ſeparation and diſunion both of the body and ſoul from God, that ſo they may timely buſie themſelves in thoſe waies and duties, which may make the firſt death that cannot poſſibly be avoided by them, to be comfortable to them; and may alſo wholy prevent their dying of the ſecond p. 15death, which leaves all thoſe that fall under the ſtroke of it eternally hopeleſs.

And thus I have done with the firſt Obſervation, touching it well nigh with as light an hand as Jonathan did the honeycomb, into which he onelyonly dipt the end of his rod; but by that ſmall taſt his eyes were enlightned; and ſo I hope may ours alſo by that little which hath been ſpoken of it. There remains yet a ſecond obſervation, which growes as ripe fruit upon the ſame branch and is next to be gathered, and that is this.

Doct. 2 That the happineſs of believers is not abſolute and entire untill their reſurrection from the grave: nor are they filled with bliſs and glory to ſatisfaction till they be awaked. In nature the tree puts forth firſt buds, then bloſſoms, and afterwards by a further digeſtion of the ſap there is a production of the fruit: and ſo it is with believers in their ſupernatural and eternal bleſſedneſs, in which they are not at once eſtated; but have it firſt in the buddings of it by faith and hope, in the blooming of it by the joyes and comforts p. 16of the Spirit, with which they are often lifted up towards Heaven; but the ultimate fulneſs of it, they enjoy not until the whole man come to be poſſeſſed of Heaven. We are now the ſons of God, but it doth not yet app…ar what we ſhall be, 1 John 2. 2. Our preſent condition at beſt falls as far ſhort of our future, as a faint ray doth of the Sun when it ſhines in its full ſtrength. The learned Verulams obſervation of Prophecies falls in much with the manner of our celeſtial happineſs, who ſaith, that they have gradus & ſcalas complementi, certain gradual fulfillings, in each of which they grow more clear and diſtinct: And ſo hath it ſundrie progreſſive ſteps, and aſcentions, in each of which we are truly partakers of it after a growing and encreaſing way, as I ſhall ſhow in five ſteps.

Firſt, believers have life and eternal bleſſedneſs, in pretio, in the price that is laid down for it. Epheſ. 1. 14. It is called a purchaſed poſſeſſion, an inheritance that doth not deſcend to us by birth; but is given to us by grace. He who hath a p. 17natural right unto it, as being the heir of all things, Heb. 1. 2. hath given unto us a right of purchaſe: Our title is founded in Chriſts bloud which makes it truly ours; he having by it obtained a power to give eternal life to whomſoever he pleaſeth.

Secondly, believers have it in promiſſo, in the promiſe, which is a declaration and conveyance of what Chriſt hath purchaſed to be to their behoof, and the oath of God which is added to it, is as the ſeal upon the label of the deed, that gives a further ratification unto it; that ſo by two immutable things in which it was impoſſible for God to lie, they might have ſtrong conſolation, Heb. 6. 18. And who is it that by the eye of faith views and reads thoſe evidences, in which a crown of life, Revel. 2. 10. a Kingdome that cannot be moved, Heb. 12. 28. an inheritance that fadeth not away, 1 Pet. 1. 4. are all aſcertained to him, doth not rejoyce more under the hopes of glory, then the greateſt of Princes ever can in the fruition of all their worldly greatneſſe.

Thirdly, they are partakers of Heaven p. 18it ſelfe, in prodromo, in their fore-runner, the Lord Chriſt. He at his aſcenſion took ſeiſin and livery of it in their name, John 14. 2. I goe to prepare a place for you. An expreſſion (as ſome conceive) borrowed from travellers, amongſt whom ſome one is by agreement ſent before to take up lodgings for the reſt of his company. And as he takes, ſo alſo doth he keepe poſſeſſion in their names, preſerving ſtill their right unto it, untill they come to be poſſeſſed of it themſelves. And hence it is, that the Apoſtle ſaith of believers, that they are raiſed up together, and made to ſit together in heavenly places in Chriſt, Epheſ. 2. 6.

Fourthly, they have the happineſſe of Heaven, in primitiis, in the firſt-fruits, and pledges of it, every grace of the Spirit is ſcintilla futurae lucis, a ſparke of their future glory; every comfort of it is gutta font is vitae, a drop of the well of life; and are as certain evidences of an enſuing fulneſs; as the day-ſtar is of an approaching morning. The taſts and prelibations of happineſſe, which believers have in this p. 19life by the mouth of faith, the ſight of Heven which they have by the eye of faith, that ſometimes ſtands, on tiptoe, and peeps into the things that are within the vaile, doe differ onelyonly in degree and not in kind from the full ſruition and viſion of God which they have in the other life, when their ſouls and bodie, are reunited to each other, and both con…oyned unto Chriſt their everliving head and Lord.

Fifthly and laftly, believers have life and eternall bleſſedneſſe, in meſſe, in the rich and full harveſt of it; when all the promiſes both of grace and glory are wholy accompliſhed, when all the expectations of faith and hope are ſwallowed up in endleſſe admiration, when all the deſires of the ſoule, which are more reſtleſſe then the Sunne in their motions, are eternally fixed upon one ſimple and infinite good, which contains in it the perfection of all delectible objects. Quid …o avarius cui Deus non ſufficit in quo ſunt omnia? What can be more inſatiable then that man, whom God doth not ſuffice in whom all things are? can any thirſt after p. 20a larger poſſeſſion then immenſity? a ſurer ſtate then immortality? a longer term of yeers then perpetuity?

But if you ask me why God defers the conſummation of his childrens happineſſe unto the reſurrection, and makes it to be like a Jacobs ladder, that hath ſundry ſteps and aſcenſions: amongſt many grounds that may be aſſigned, be pleaſed to take theſe.

Firſt, God doth it that he may hide his counſels and purpoſes concerning his children from the eyes and knowledg of carnal & proud men, to whom the external meanneſs of Chriſt and his followers becomes a ſtumbling-block, and a juſt occaſion to make them periſh in their ſins. And he doth it alſo that he may hide his people from their rage and fury, who are as impatient at the leaſt appearances of their welfare, as Bulls are at the fight of Scarlet. They envy them their morſels of bread, much more their Manna; their rags, much more their robes. The evil husbandmen in the Goſpel as ſoon as they beheld the heir, deale worſe with him then with their p. 21Lords ſervants, Luke 20. 14. And did but the wicked of the world but fully know whoſe the inheritance of Heaven were, they would fall upon them as the Jewes upon Steven, and ſtone them to death.

Secondly, God doth it that he may ſhew forth the greatneſs of his power. Alchymiſts boaſt much of their skill, that they can turn baſer mettalls into more noble, Lead into Silver, Copper into gold, but the ground upon which they build their preſumption is, that theſe baſer mettals are in their nature in the way to be better; and ſo they doe but perfect that which is imperfect and would by courſe of nature have become perfect though they had never laboured it; But they never aſſayed to turn droſs into Silver, or dirt into Gold. And yet the power which God putteth forth is far greater, when he raiſeth his children from the grave to Heaven, and makes them that were Netherlanders, dwelling in the duſt, to be citizens of the new Jeruſalem which is above, the companions of Angels, and coheirs with Chriſt. Who but an infinite power can p. 22make a vile corruptible body to put on incorruption? or can change a naturall body into a ſpirituall body, ſo as that it ſhall not need the aſſiſtance of meats and drinks, but live as the Angels doe? or can make a body ſowne in diſhonour to riſe in honour, being beautified with the glorious endowments of clarity, agility, and impaſſibility?

Thirdly, God defers the full happineſs of believers till their reſurrection, that they may have occaſion to ſhew forth and exerciſe all kind of graces that bring glory and honour to himſelfe. If the crown were ſet upon their heads, while they were as infants in the cradle, where would their patience in enduring trials and in waiting on the pleaſure of God be made viſible to the world? If they were all forthwith taken up from earth to heaven, where would be the exerciſe of their hope, and earneſt longing after the appearing of Chriſt in glory? If there were no ſuch changes as death and diſſolution intervening, where would be the glory of the Chriſtians faith who now believe that which the line of p. 23reaſon cannot fathome. Is there any deſart ſo hopeleſſe as death and the grave, deſertion of life and being, when milke forſakes the breſts, marrow the bones, bloud the veines, ſpirit the arteries; and the ſoule the body? And yet after ſuch deſolations faith expects a reſtauration: I know (ſaith Job) that my Redeemer liveth, and that he ſhall ſtand upon the Earth at the latter day: and though after my skin worms deſtroy this body, yet in my fleſh ſhall I ſee God, Job 19. 25, 26. Believers know the power of God can eaſily break aſunder the bands of death, and therefore yield to it as priſoners of hope.

Fourthly, God doth it, that there may be a conformity between Chriſts and the believers entrance into glory. He was firſt abaſed, and then exalted; He ſuffered, and then was crowned; he deſcended into the grave, and then aſcended into Heaven. O fooles and ſlow of heart to believe all that the Prophets have ſpoken; ought not Chriſt to have ſuffered theſe things, and to enter into his glory? ſaith our Saviour to his doubting Diſciples, Luke 24. 25, 26. Surely, p. 24if He went from the Croſſe to his Throne, it is not meet that we ſhould balk the one, and take the other: If he were ſtripped naked, before he was cloathed with Majeſty and honour, we may not refuſe to undergoe the ſame condition with him; eſpecially he having ſanctified to us abaſements, afflictions, death and the grave, by undergoing them for us.

Fifthly, God doth it, that he may declare himſelf juſt in his threatnings, as well as gracious in his promiſes. It was his Law that if any man did offend, he ſhould die the death; and therefore though he hath taken away the curſe from off the ſoul, yet he hath not taken away the ſtroke of it from the body; though he have in mercy freed his choſen ones from Hell, yet he hath not exempted them from the grave. Let not therefore any ſo preſume on his goodneſs, as to ſlight his juſtice, or conceive that the promiſes of the Goſpell have vacated the threatnings of the Law: but let them remember, that he is known by executing of judgement, Pſal. 9. 16. p. 25as well as by ſhewing mercy, Exodus 34. 7.

In the application of this truth I ſhall be very brief, and touch onelyonly upon two inferences, without inſiſting upon either, that ſo I may not by the lapſe of time be wholy fruſtrated in ſpeaking to other particulars, that are yet like rich hangings folded up and not preſented to our view.

Firſt, it may acquaint us how needful a grace patience is to believers, whoſe felicity is in expectation, not in poſſeſſion, whoſe life is a ſeeds-time, and not an harveſt, that ſo they may not droop at the delay of the promiſe. It is one choice piece of the ſpiritual armour with which the Apoſtle would have the Epheſians feet to be ſhod, to ſecure them both againſt the roughneſs, and the length of their way, Epheſ. 6. 15. It is that he prayes for in the behalf of the Theſſalonians, that God would direct their hearts into the patient waiting for Chriſt, 2 Theſ. 3. 5. It is the commendation oſ the Saints given by the Angel, Revel. 14. 12. that they bare patiently the furious aſſaults of Antichriſt without fainting, expecting by faith his ruine and p. 26their own exaltation. Let us therefore arme our ſelves with the ſame mind, both in running our race, and bearing our burthens without murmuring or dejection, believing that in the beſt ſeaſon God will make our happineſſe to grow as the light, untill it be conſummated in its ultimate perfection and ſtability.

The ſecond inference is, that though the compleat happineſſe of believers be future, that yet it is no ground to any to ſlacken their preſent diligence of ſtanding perfect and compleat in all the will of God, Col. 4. 12. or to procraſtinate their ſervice till they draw neerer the borders of the other World, becauſe they conceive the reward to ſtand at a great diſtance: for when they have done whatever we can imagine to lye within the latitude of a creatures ability, yet their work will never ariſe to any equality with their wages. For could we ſuppoſe a mans obedience from his birth to run in a paralell line with the purity of the whole law, and that he ſhould abide in that eſtate as many yeers as the world hath ſtood minuits; yet when the total ſumme p. 27of all his duties and ſervices is caſt up, it would fall as far ſhort of the reward with which God crowns the ſervices of his children, as the ſmalleſt fraction doth of the greateſt number, or the leaſt filing of gold of the riches of the whole Indies. How ſedulous and careful therefore ſhould believers be, to let ſlip no ſeaſon, nor to foreſlow any occaſion of honouring God in the exerciſe of all holineſſe, whoſe time is but ſhort, whoſe works are but imperfect; and yet are rewarded with full and endleſs bliſſe.

I leave now the firſt particular the time of Davids happineſs [when I awake] and come to the ſecond, the meaſure and redundancy of it, which follows next as well in order of the words, as of the parts: When I wake I ſhall be ſatisfied. This one word ſatiabor, points out the wide difference that is between Earth and Heaven; the one is the place of deſires, and they ſpeak indigency, the other of having, and that ſpeaks fulneſs. Whom have I in Heaven but thee O Lord? And there is none upon Earth that I deſire beſides thee, Pſal. 73. p. 2825. On Earth we may have contentment, which conſiſts in curbing our appetite, and bringing our mind to our eſtate, but in Heaven we have ſatisfaction, and that is, when our eſtate is fully according to our mind and deſires. Then all the thirſty appetites of the ſoul, and of the whole man are filled and ſatisfied with enjoyments ſutable to the ſeveral faculties: The underſtanding that is filled to its utmoſt capacity with truth, the will that is ſatisfied with goodneſſe, and the ſenſes with pleaſure. When therefore believers change Earth for Heaven they doe not loſe their happineſſe but perfect it: as Fiſh when they fall out of the narrow and ſmall brooks into the wide and deep Sea do not leave their Element, but are more in it then before.

To open more diſtinctly the fulneſs and perfection of the bleſſedneſſe of Heaven, I ſhall ſet it forth two waies. Firſt, Comparatively. Secondly, Poſitively.

Firſt, let us compare it to the beſt things here below, ſuch as mens hearts, and endeavours are moſt carried forth unto, and p. 29we ſhall quickly find how light they will be in the ballance, and how heavy the other. Gold, pearls, precious ſtones do but ſerve to ſet forth the pavements of the ſtreets, the Walls and Gates of the new Jeruſalem, Revel. 31. But alas! they are too mean things to ſhadow forth rhe riches, glory and dignity of the Inhabitants? What is the beauty of the High Prieſt garments wherewith he entred into the Holy of holies, to thoſe robes of righteouſneſſe with which the Saints are cloathed? What is Solomons throne with its ſteps and aſcents, to the throne upon which they ſit? What are his ſervants and attendants, which aſtoniſh the Queen of Sheba, to thoſe Angels that are their miniſtring ſpirits? they are but as rags, as a dunghil, as motes in the Sun-beam to the beam it ſelf.

Secondly, compare it with the ſoreſt ſufferings and afflictions that any have, or may ſuſtain while they are in the body, and they will all be as ſo many foiles to ſet off the pefection of the happineſſe of Heavens Who have met with harder meaſure from the World by perſecutions, by torments, p. 30by ſlaughters, then Chriſtians? and who have ſuſtained them with ſuch courage and reſolution as they have done? giving greater thanks to their enemies, when they have been condemned, then when abſolved. Paul under the hope of glory, joyes in tribulation, Rom. 5. 3. The believing Hebrews knowing that they have in Heaven an enduring ſubſtance, take joyfully the ſpoyling of their goods, Heb. 10. 34. Others that they might obtain a better reſurrection, have not accepted of deliverance from the ſword, flames and other tortures when it hath been offered unto them, Heb. 11, 35. It is ſtoried of Adrianus that Martyr, that ſeeing many Chriſtians put to ſo cruel and bitter deaths, he asked others of them what it was that they ſuffered ſuch grievous things for; and their Anſwer was, Speramus illa bona quae oculus non vidit, auris non audivit, in cor hominis non aſcenderunt: We hope for thoſe things which eye hath not ſeen, ear hath not heard, nor ever entred into the heart of man to conceive. Whereupon he was ſo moved, that he forthwith p. 31deſired to be enrolled in the catalogue of Martyrs, and ſo ſuffered his Wife exciting him thereunto. Needs therefore muſt the happineſſe of Heaven be full and perfect, when for it, men are willing to forgoe the ſweeteſt things, and to undergoe the hardeſt; and yet reckon all not worthy of the Glory that ſhall be revealed in them, Rom. 8. 18.

Thirdly, the fulneſſe of the felicity of Heaven may appear, if we compare it with the joyes and comforts of the Holy Spirit. Such they are, as that the Scripture ſtyles them ſtrong conſolations, Heb. 6. 17. full joyes, John 15. 11. Joy unſpeakable and full of Glory, 1 Pet. 1. 8. abounding conſolations, 2 Cor. 1. 5. And yet all the joy and peace that believers are partakers of in this life is but as a drop to the Ocean, as a ſingle cluſter to the whole Vintage, as the Thyme or Honey upon the thigh of a Bee to the whole Hive fully fraught with it, or as the break and peep of day to the bright no…n-tide. But yet theſe taſts of the Water, Wine, and Honey of this celeſtial Canaan with which the Holy Spirit makes p. 32glad the hearts of believers are both far more deſirable and ſatisfactory then the overflowing ſtreams of all earthly felicities: And there are none who have once taſted of them, but ſay as the Samaritan woman did, Lord give me that Water that I thirſt not, neither come hither to draw, John 4. 15. So alſo the firſt and early dawnings of the heavenly light fill the ſoul with more ſerenity, and raviſh it with more pure joy, then the brighteſt Sun-ſhine of all worldly ſplendor can ever doe. I have read of a devout Perſon who but dreaming of Heaven, the ſignatures and impreſſions it made upon his fancy were ſo ſtrong, as that when he awaked he knew not his Cell, could not diſtinguiſh the night from the day, nor difference by his taſte Oyle from Wine, ſtill he was calling for his viſion and ſaying, Redde mihi campos floridos, columnam anream, comitem Hieronymum, aſſiſtentes Angelos. Give me my freſh and fragrant fields againe, my Golden pillar of light, Jerom my companion, Angels my aſſiſtants. If Heaven in a dream produce ſuch extacies, as drown and overwhelm the p. 33exerciſe of the ſenſes to inferiour objects; what tranſes and complacencies muſt the fruition of it work in thoſe, who have their whole rational appetite filled, and their body beautified with its endleſſe glory?

Secondly, as we have ſeen the tranſcendent fulneſſe of Heavens happineſs comparatively; ſo now let us view it a little poſitively, and that both in its cauſes and in its properties.

Firſt, the efficient cauſe of all the fulneſs and glory of Heaven is God. It is his royal manſion built by himſelf, and for himſelf, Heb. 11. 10. No Artiſt had either head or hand in the creating of this ſtately fabrick; for who could make it ſutable to his greatneſs but himſelfe, who onelyonly underſtands his own excellency. The Tabernacle, the Temple in which his typical preſence only was, were both by his appointment to have art and coſt beſtowed upon them, that ſo they might the better draw reſpect and reverence to his name who was worſhipped in them: how much more will God beautifie and deck his Throne of Majeſty p. 34on which he ſits, & on which he will manifeſt himſelf in all perfection unto the whole Aſſembly of the firſt born, whoſe names are written in Heaven, that he may forever be adored, and admired by them.

Secondly, if we look upon Heaven in the meritorious cauſe of it, as it is a purchaſed inheritance; ſo it will appear alſo to be full of glory. When we hear what a vaſt ſum hath been given for a Lordſhip, for a Jewel or Diamond by them that have become propreiators of them, we uſually conclude, that they are of more then common worth, or elſe men would not have expended ſo much treaſure for them: How much better may we argue, the worth and excellency of Heaven, for which the Lord Chriſt laid down his bloud as a price to gain us thereby a right and a title unto it. Surely he who is the wiſdom of God knew the value and worth of it to be ſuch as none but himſelf could ever have been able to compaſs, or elſe he would not have given his precious bloud for that, for which men or Angels had been ſufficient to have bought with their ſtock.

p. 35Thirdly, the riches and glory of Heaven is ſeen in this, that Chriſt is the exemplary cauſe, and pattern to whom believers are to be conformed. He ſhall change our vile body (ſaith the Apoſtle) that it may be faſhioned like to his glorious body, Phil. 3. 21. In his abaſement he became like us bearing upon him our infirmities; but in our exaltation we ſhall be made like unto him: We ſhall not onelyonly behold his glory; but we ſhall be partakers of it. And can they want any thing who ſit upon the ſame throne, who feed at the ſame table, who are cloathed with the robe of his righteouſneſs, who are dignified with the titles of being heirs with him, brethren to him, and members of him who is the head that f…lleth All in all, Epheſ. 1. 23.

Fourthly, the full bleſſedneſſe of Heaven may be demonſtrated from the matter or object of it; which being fully perfect muſt needs make the partakers of it fully bleſſed. Felicity conſiſts in an aggregation of all good, if any thing be wanting, it cannot be abſolute and intire: And can we find any perfect coacervation of all the p. 36ſcattered objects of good, but in God, who as he is in all things, ſo all things are in him after a more excellent manner then ever they were, or can be in themſelves: they never were without imperfection, and ſince the fall not without impurity; but in him they are perfect without defect, and pure without polution. When therefore God in Heaven, and not any confluence of created good is the object and matter of believers happineſs, muſt it not needs be full? Can he that inherits all things, Revel. 21. 7. want any thing? or can he who hath a full and conſtant communication of God himſelf not inherit all things?

Fifthly, the final cauſe: For Gods making Heaven proves the happineſſe of it to be perfect. Gods end in all his works is his glory; for he that is the fountain of his own being, muſt neceſſarily be the end of his own actions: but yet the manifeſtations of his own glory, are not in all his works alike, the more or leſs he communicates himſelf to them, the more or leſs are they glorious. Now there are no where ſuch perfect communications of God as in p. 37Heaven. That is the place deſigned by God, where all the riches of mercy and of glory that eye hath not ſeen, eare hath not heard, nor the heart of man conceived, ſhall be all revealed in their full luſtre and beauty: there pardoning grace in the full diſcharge of all debts that could never have been paid, ſhall be for ever admired; there ſanctifying grace which is now imperfect ſhall be compleated: there we ſhall know, as we are known, and love as we are loved; loving God not as we do here with a love of deſire, but with a love of friendſhip, being for ever united to him, and made fully happy and bleſſed by him.

Secondly, the full and ſatisfactory happineſs of Heaven will appear in the inſeparable properties and adjuncts of it; but through want of time I can onelyonly point at them in a brief gloſs upon thoſe words of the Apoſtle, 1 Pet. 1. 4. An inheritance incorruptible, undefiled, and that fadeth not away.

Firſt, it is felicity which is incorruptible. There is nothing on earth which ſerves either for neceſſity, or for delight, for food p. 38or for ornament, but it hath in it a latent ſoed of mortality which in time prevailes againſt it, and corrupts the being and ſubſtance of it. Bread that is the ſtaff of life, that in a few dayes moulds. And Manna that for its excellency is Angels meat, if kept but a little that ſtinks: Gold that ſerves for riches that ruſts, and clothes that are for ornament wear into rags. But in Heaven there is nothing but what is free from corruption. The food which the Saints live on is the tree of life, Revel. 22. 2. the crown which they wear is a crown of life, Revel. 2. 10. The riches which they poſſeſs, are durable riches, Prov. 8. 18.

Secondly, It is undefiled. As it is free from corruption within; ſo is it alſo from ſoil or any abaſement from without. Sorrows cares, fears, take away the luſtre of all earthly felicity, and make it become like a chryſtal glaſs blown upon by ſome impure breath that retaines little or nothing of its native brightneſs: But in Heaven all our enjoyments are pure, without the leaſt ſtain or ſpot of any evils that may caſt a dimneſs upon their beauty, there is no fear p. 39of loſing what we have, nor vexing care in keeping what we have; no ſorrow in grieving for any thing that we want: What ever we there poſſeſs is made delightful to us by an holy ſecurity, and a perfect complacency.

Thirdly, It is felicity that fadeth not away. There is a double fading to which the moſt deſirable things on earth are ſubject: the one is, when the things themſelves recede from that beauty and verdure with which they ſometimes flouriſhed: the other is, when they fade in our eſteem and affection, ſo as to become leſs amiable to us, and leſs deſired by us. But to neither of theſe is the happineſſe of Heaven …able, as it abides in the ſame luſtre and brightneſs, which had in the firſt moment that we entred into it, ſo have we alſo the ſame height of raviſhing joyes and delights after Millions of years fruition of it.

The uſes of this point might be various; but I may not draw them out into number or length, I ſhall therefore confine my ſelf to a brief nomination of two.

p. 40Firſt, If the happineſs of Heaven be full and ſatisfactory, it ſhould then take off the edge both of our deſires and endeavours in the eager perſuit of things that are below. Illi ſapiant terrena, qui promiſſa coeleſtia non habent. Let them ſavour earthly things (ſaith Jerom to Celantia) who have no intereſt in Heavenly promiſes: And yet it is both ſtrange, and ſad to ſee how earthly the converſations of many are who profeſſe to have Heavenly expectations, running after the empty pleaſures, and periſhing delights of the World with as much vehemency and ſtrife as the ſmall Fiſh do after a fly, or rotten Worm that ſwims upon the top of the Water who ſhall firſt catch it. But alas! how do ſuch men belye their hopes and give occaſion to the World to ſay, that what ever they profeſs of Heaven carries more of a deſign in it then a real truth, and that they drop and let fall ſuch notions, as Atalanta did her golden balls, to ſtop and impede the courſe of others that themſelves may gain and graſpe the more? Let me beſeech you therefore who have taken upon you the p. 41name of Chriſtians, to raiſe up your minds and ſoules towards Heaven, where your Treaſure, your Crown, your Saviour, and your God all are, that thereby you may vindicate Religion from that reproach which it lies under, and your ſelves of that ſinne of earthly-mindedneſſe, which like a root of bitterneſſe hath ſpread it ſelfe, to the defiling of many; ſo that I may truly ſay, that from the daies of John the Baptiſt untill now the Kingdom of Heaven never ſuffered leſſe violence, nor the World more.

Secondly, how great is their folly who exchange a full and ſatisfactory happineſſe for empty and tranſient pleaſures? and how ſad will their end be, when dying in their ſinnes, evill and miſery ſhall come upon them in its perfection? What is it that heightens the bleſſed condition of thoſe that are in Heaven, but this, that their happineſſe is pure without mixture, and laſting without end? And is not this the aggravation of the ſinners eſtate in Hell, that it is ſheere wrath without the p. 42leaſt allay of mercy, with which they are filled; and that it is abiding wrath, without the leaſt hope of end, with which they are tormented? There is not ſo much as a drop of water to a lake of fire, not a moment of eaſe to an eternity of pain. All their ſhort pleaſures are turned into ſufferings that are eternity to the bottom; their mirth is changed into endleſſe ſighings, their tabrets and ſhaumes into everlaſting beatings, and hammerings upon the anvils of their breaſts, their ſhoutings into howlings, and their clapping of hands into a perpetuall gnaſhing of teeth. O that I might therefore by a timely expoſtulation with ſinners prevent that deſolation that elſe will certainly befall them! Why doe you lay out your money for that which is not bread? Why do you refuſe the free tender of that mercy, which hereafter at any rate you would gladly purchaſe? Is then a little eaſe worth a World? and are now the comforts of God worth leſſe then a few baſe luſts? Would you then ſubſcribe to the hardeſt conditions of duty and ſet vice p. 43that God could propound, and ſay Yes Lord to every queſtion? and will you now make a deniall to every woing? O conſider this all ye that forget God, left he teare you in pieces, and there be none to deliver you, Pſalm 50. 22. O remember that your life is not ſo long to day as it was yeſterday, and that though the Sunne times meaſure did once ſtand ſtill, yet time it ſelfe ever paſſed forward, and did neither ſtand with the Suns ſtanding, nor return with the Suns returning.

The laſt branch that ſhould now be ſpoken unto, is the matter and manner of this happineſſe which is both full and ſatisfactory: the matter of it is GODS face or likeneſſe, which is commonly termed by the School, faelicitas objectiva, objective happineſs: the manner of enjoying it, is by beholding the face of God, which is by them alſo called faelicitas formalis, formall happineſs. Mans objective happineſs lieth wholly out of himſelfe, and out of every creature, and the more he fixeth his happineſs upon the object without himſelfe p. 44the more happy and excellent he is; for as the eye is perfected by light without, ſo is the ſoule by God. But yet ſecondly, not God abſtracted and ſimply conſidered, is mans happineſſe; but God enjoyed and looked upon as God, with whom he hath perfect union and communion, is that which makes up mans formall happineſs. And this is that viſion and fruition of God which David faith when he awakes he ſhall be ſatisfied with. But I muſt of neceſſity wave what I intended to ſpeak of this point, having already exceeded (I feare) the time, that ſhould confine and terminate this Exerciſe.

It is I know expected, that I ſhould ſpeak ſomewhat concerning this worthy Lady, the Lady Honor Viner, whoſe ſad funerals we now celebrate; but it hath never been my cuſtome on ſuch occaſions to add a long Panegyrick to a Sermon, the end of this meeting being rather to inſtruct and counſel the living, then to commend the dead. Yet do I not with others think p. 45it wholy unlawful to give a due teſtimony to the dead, in mentioning ſuch things of their life and converſation, as may be uſeful patterns to the living for their imitation. If we look into the Ancients, we ſhall find them mingling the praiſes of their friends with their ſorrowful mournings over them. Thus Ambroſe commends Saturus his worth as well as deplores his loſs, the ſame doth Nazianzen for Gorgonia his ſiſter, Austin for Nebridius his friend, and Bernard for Gervaſius. The great miſcarriage that hath brought this way both under ſuſpition and cenſure, hath been the golden commendations that ſome have beſtowed upon worthleſs perſons, as if they did make it their profeſſed art to garniſh Tombes and Sepulchres, But though Tombes may receive an addition of beauty from colours laid upon them, yet pearls do not, they ſhine beſt not by a borrowed but by their native luſtre: And ſuch an one is ſhe of whom I am now ſpeaking whoſe own reall endowments and qualifications will more commend her, p. 46then adſcititious and ſtudied praiſes. I ſhall therefore give you a plain and genuine character of what ſhe was, which in brief is this.

She was one in whom many vertues did meet, which made her truly amiable. As a wife ſhe was a rich bleſſing to him to whom God had for many yeers given her; She was both as Ezekiels wife, the deſire of his eyes; & as Solomons vertuous woman, the repoſe of his heart, & did fully deſerve that praiſe which is given by him Prov. 31. 11. that the heart of her husband doth ſafely truſt in her: ſo that he ſhall have no need of ſpoile. She ſo managed domeſticall affaires, as that by her prudence his care was eaſed, and all meet ſupplies fully furniſhed. As a mother ſhe had moſt tender affections, which yet were governed with wiſdom and diſcretion; and unto others whoſe relation ſtood at a further diſtance, ſhe was (as I know themſelves will alwaies readily acknowledge) a mother in love rather then a mother in law: ſuch an one whom few will be found to equall, much leſſe to exceed. p. 47As a friend, ſhe was affable, and courteous, without haughtineſs or pride, and reall without guile. But as the watering of the Diamond though it give a luſtre to it, doth yet adde little or nothing to its value: ſo all morall perfections, though they ſet off and beautifie a Chriſtian, yet not they, but true piety doth give unto him a reall worth. What therefore ſhe was in this, as well as in the other, you ſhall ſee both by her way and practice.

In works of mercy ſhe had an open hand, and a tender heart, but yet her charity run with a ſtill and ſilent ſtream: great and deep rivers that pay a large tribute to the Sea, empty themſelves oftimes into it in a more ſtill manner then the petty and ſhallow brookes; and ſo did ſhe diffuſe her bounty with far leſſe noiſe then many that give little and boaſt much. What ſhe did in this kind was not to get her ſelf a name, but to do the poor good.

Of private duties ſhe was a conſtant obſerver, making Religion the work of her Cloſet, as well as of the Church. Grande eſt p. 48Chriſtianum eſſe non videri: It is a great thing (ſaith Jerom) to be a Chriſtian, not to ſeem one; and there is no character that doth better evidence the reality of profeſſion in any, then a conſciencious performance of unſeen and ſecret duties, eſpecially in theſe times in which Religion ſhoots forth into leaves rather then into fruit.

And as for her eſteem both of the publique Ordinances and the Diſpenſers of them, the two contrary affections of ſorrow and joy which of late had viſible ſtirrings in her, ſhall be the preſent teſtimony. She was to my knowledge much affected with the ſad breach that God had made upon this place, by taking from it an able and faithfull Paſtor by the ſtroak of death; and was alſo not a little ſenſible of the mercy of God in providing again ſo happily for it. And for her affection to the Word, I ſhall now let paſſe her conſtant attendance on it on the Lords day, and ſhall briefly adde a paſſage that ſince my preaching came to my knowledge from p. 49him that can beſt tell, and that is this: She expreſſed herſelfe to be very glad that he was purpoſed to caſe himſelfe of ſuch burdens as had hitherto lain upon him in his calling, and to draw his buſineſſe into a narrower compaſſe: For now (ſaith ſhe) I hope you and I ſhall heare more Sermons, and frequent more Lectures then before. A ſpeech it is, which if ſome that have time and leiſure would ſeriouſly think of, their life would prove more uſefull, and their death more comfortable. But not many weeks after ſhe had thus ſpoken, and pleaſed herſelfe with the hopes of enjoying ſuch happy opportunities, it pleaſed God to put a ſudden period to her life, which yet was no other then what that infirmity with which ſhe conflicted had once threatned, ſome of her friends feared, and her ſelfe expected; who ſometimes … leave them on the ſudden. Such indeed was the blow, as that it took from her the opportunities that others have in lingring ſickneſſes of expreſſing themſelves; but p. 50though they be wanting, yet Gods hand on her ſpeaks to us, and bids to keep our Lamps burning, and our garments girt about us, becauſe we know not at what houre our Lord will come.

FINIS.

End of the text · William Spurstowe, Funeral Sermon of Honor Viner (1656)