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 [Page 2] not 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 [Page 3] present 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: [Page 4] kindnesse 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 [Page 5] those 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; [Page 6] being 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 [Page 7] limits 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 [Page 8] whom 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 [Page 9] within 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 [...] or restraint onely 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 [Page 10] quickly 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 [...] that heavie and deep [Page 11] slumber 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 [Page 12] friends 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 [Page 13] into 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 [Page 14] presumption 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 [Page 15] death, 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 onely 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 [Page 16] of 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 [Page 17] natural 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 [Page 18] it 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 [Page 19] life 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 onely 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 [Page 20] a 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 [Page 21] Lords 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 [Page 22] make 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 [Page 23] reason 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, [Page 24] if 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. [Page 25] as well as by shewing mercy, Exodus 34. 7.

In the application of this truth I shall be very brief, and touch onely 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 [Page 26] their 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 [Page 27] of 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. [Page 28] 25. 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 [Page 29] we 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, [Page 30] by 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 [Page 31] desired 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 [Page 32] glad 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 [Page 33] exercise 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 onely 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 [Page 34] on 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.

Thirdly, 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 onely 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 [Page 36] scattered 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 [Page 37] Heaven. 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 onely 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 [Page 38] or 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 [Page 39] of 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.

First, 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 [Page 41] name 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 [Page 42] least 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 [Page 43] that 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 [Page 44] the 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 [Page 45] it 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, [Page 46] then 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. [Page 47] As 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 [Page 48] Christianum 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 [Page 49] him 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 [Page 50] though 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.