A SERMON Preached at the FUNERAL OE THE Incomparably vertuous and truly pious GENTLEWOMAN M RS. DOROTHY LITSTER.
By EDWARD SMITH.
VIRTUS Post FUNERA vivit.
LONDON, Printed by T. R. for Will. Palmer at the Palm-Tree in Fleet-street over against St. Dunstan's Church, 1660.
WHat I should have deem'd presumption, flattery, or self-conceit to have offered on my own accord, I reckon my duty to tender upon your request, being fully assured, that where the quick eye of your Judgment shall find a fault, the tender hand of your goodnesse will blot it out; and if you find many, you have Charity enough to cover them all. I never yet thought any thing I could do, either worthy the acceptance of such a person, or able to abide the test of such a judicious hearer or reader, if you should mind to be critical, and therefore should rather have run the hazard of being reputed rude and unmannerly in denying to transcribe the notes you lately heard, than to be convict of ignorance and weaknesse under my owne hand. But being fully assured, that out of a dear love to the memory of that precious Gentlewoman, your late dear sister, who being dead, yet speakes to you in what was spoken at her Funeral; and it may be also out of a desire to incourag me in the work of my Ministry, you have condescended to signify your good liking of what was then deliverd, I have taken upon me the confidence to give you the Sermon, as it is my Notes, & not as it was then curtail'd by the shortness of the time, & sharpness of the weather, which I here humbly present to you, and which I beseech you to look upon as a testimany of my thankful resentment of those many obliging favours I have received from you. For to a service of this nature, no consideration but that of Duty and Gratitude could ever have moved me. What I spake concerning the sweet and precious Mrs Litster, you have to a word almost as it was then delivered, where yet I find my self in a straight, those who knew her not, will condemne me of flattery and lavishnesse in my expressions, those who knew her, will blame me as to low and scant, wronging both her and the auditory, to which I can only say, God and my own conscience acquit me from the first, my weakness and unfitnesse for a work so much above me, will begg, if not from others, yet from you my pardon for the last; Madam, How much of the comfort of my life, and of cheerfulnesse in the work of my Ministry I owe to Mr. Hartop and yourselfe; I have a deeper sense, than I have either power or opportunity at this time to expresse, only to what I have said, I add this, God forbid I should sin against him in ceasing to pray and praise God for you and yours, I humbly take leave and remaine.
AS undue praises is a piece of flattery that suits only with base and slavish spirits, who dare sacrifice their Consciences to satisfy some persons vain glorious humour, endeavouring by the vermilion of their sale-oratory to paint them at their death like Saints, who in their lifetime, were no better than Devils. So on the other side to deny Commendations where true worth claimes them as due, is a superstitious niceness savouring either of ignorance to descern it, or of malice, not to acknowledg it, or of injustice to render it.
And therefore I think he was not mistaken, to whom it seemed as reall apoynt of Religion to honour the vertues, as to reli [...]ve then cessito is. For I am sure as this is commanded by the Apostle, James c. 1. v. 27. so the other is allowed by Solomon, who spendeth, almost the 31th chapter of the Proverbs in the praise of the vertuous women, and v. 30. saith, A woman that feareth the Lord, she shall be praised. I think such and none but such, for according to Morall philosophy praise is a moral Consesequent of vertuous actions. And as the wise man warrants our Commendation of the vertuous, so the Knowledg that many here present had of the vertues of this deceased Gentlewoman, will not only warrant, but require it as a due satisfaction to their just expectation, that as we are taught that we must die by this spectacle of mortality, so how to live and die by setting before us, though but in some darke and shaddowy representations the patte [...]n of her never dying vertues.
But I am given to understand that this is not regarded at any hands: Yet I hope I may do my self that right, as to pay some small tribute of that respect, and honour, which I do and shall owe to his precious Memory and you the service of quickning your graces by reminding you of hers, which I doubt not wilbe acceptable to some, and I hope none here so squeamishly affected as to be offended at it.
And here I shall not mention her descent, her being such a Knights Daughter, this we owe to fortune (if you [...] allow the wo [...]d) that often favous fooles, or necessity, such a discourse would be here but a troublesome impertinency, which it may be, if one were tied to speak of some great persons, must be the principall argument for want of better. [Page 2] But though many of our degenerate Nobility and Gentry think it honour and Dignity sufficient, that they be known to be the Sons & Daughters of such Parents: such a Noble mans son, such a Knights daughter, and Glory, worldly Nobility necessarily descending upon them, need not endeavour to excel in any worthy or well-doing; yet, I am sure this deceased Gentlewoman was otherwise minded, counting it a small thing that she was such a Great mans Daughter, unless she was also Daughter to a Greater Father, even to the Lord Almighty, 1 Cor. 9.
For where Vertue is wanting, Great men, as Sir W. Raleigh truly says, are but like painted papers, whom ignorant persons worship in stead of Christ, our Lady, or other Saints.
That therefore which will for ever endear her memory to us, is, her care to enoble her birth by Grace; making honour, which usually, yea, naturally descends to go up the Channel. For it was not so much honour to her that Sir Mart. Litster was her Father, as it was to him that he had such a Daughter.
Such a Daughter, I say, whose tender yeares were seasoned with Grace, who, as if she had foreseen how short her day was, like a good Houswife got up in the morning of her life, and finished her work before the night of Death could surprize her.
The time would fail me, should I speak of her rare natural Endowments, her quick fancy, her piercing wit, her skill in the French Language, the improvement she made of her liberal and religious education under the vertuous and pious Lady, the Lady Denham.
Neither must I here call to mind, that [...] her sweet and gentle Disposition (which very rarely accompanies such parts) whereby she tyed the soules of all that knew her, as well to love, as admire her; nor yet may I do more than barely mention her courteous and modest deportment, her wise, witty and pertinent Discourses, that rendred her so beloved and desired, while she lived, & so lamented now dead. All this would but renew our sorrow be imminding us of our loss.
That therefore which I'le speak to is, What is yet more consideraable, and worthy both praise and imitation, such as may rather move our emulation of her Piety, than afflict our memories with the sense of our loss: and what I shall say concerning her life for the quickening of our dead and drowsie soules, shall be such as wherein I am well assured, neither my own heart; nor any soul living, shal be able to give me the lye.
She was constant, diligent, and Reverend in attending the publike exercises of Gods Worship. And there are those here present, who can witness, and I hope will imitate her Christian course of private reading, prayer and meditation, those morning and evening sacrifices.
Though she was not careless of her body, yet she spent not her time inter pectinem & speculum; her greatest care was to trim up her soul, and whatever else she minded, never forgot to put on those Ornaments of a meek and quiet spirit, which in the sight of God and all good men is of great price.
She kept so strict a watch over her self, that she lived in the world unspotted with the vanities of youth, which time, the generality look upon as priviledged from such serious entertainments of themselves, and severities of Religion.
She remembred her Creator in the dayes of her youth, and He did not forget her, but took her into his own Teaching, and learn't her so effectually those Great Lessons of self-denyal and mortification, that, contrary to those silly women mentioned by St. Paul; whereas for her time she might have been a Learner, for her learning in divine things, she was fit to teach others the wayes of God: I am sure, I have thought so when I have been with her, and that far greater abilities than I dare pretend to, might have convers'd with her to their very great Advantage; she kept such a mean between irreligion, & a phantastical superstitious niceness, as that I have thought I never knew any so becomingly Religious.
She was exactly carefull of the Government of her inward man, to keep her passions in subjection to her Reason and Religion: wherein she was so happy, as those who best knew her can witnesse: she was of that even Temper, that she was never known to exceed either in joy, or sorrow for any outward things; as if she had converted not only the nobler Principles of the best Philosophy, but also the Rules of the Gospel, and the best example of our blessed Saviour in succum & sanguinem.
She had such a rare mixture of parts, humility and goodnesse, as will scarcely be found elswhere in these yeares and degrees; that like the Kings Daughter she was glorious within, and doubtlesse the Temple of the living God.
Her vertues were so admirably shining, that I may say as truly of her as a learned man of a Lady in his Epistle Dedicatory; That Plato, if he had lived in her time, might have found his timorous supposition brought into H. M. absolute Act, and to the enravishment of his amazed soul, might have beheld Vertue become visible to his outward sight.
I could be very well pleased to go on with this Discourse, and might spend the whole time allotted me in it, and neither exceed the bounds of Truth, nor the patience of those who have had the happinesse of any intimate acquaintance and Converses with her.
She had attained (which I had almost forgot) that high pitch of Christianity, patiently to bear, and freely, and readily to forgive injuries.
And that she had such an excellent soul, that she was so good a Chris [...]ian, and her heart such a Treasure of good things, he must be an arrant Sce [...]t [...]ck that should doubt of it, who knew how able and ready she was to assist any sick persons, whether kindred, servants o [...] others, with her pr [...]yers, reading, consulting, comforting, by speaking a word in season. And shall understand also in what a heavenly state both sickness & Death found her, which we may guesse at by the pulse of her soul, which beat, as it proceedeth lively to God; out of the abundance of the heart, sayes the Scripture, The mouth speak [...]s, and a corrupt fountain doth not send forth sweet waters.
She had at the beginning of her sickness so many, so full & pertinent Scriptures and other Ejaculations and heavenly expressions, as if she had never acquainted her-tongue with any other Language, as if she had been [...] a living Bible, so care [...]ull had she been of the Apostles exhortation, to let the Word of God dwell richly in her; Doubtlesse, her h [...]ar [...] had been long in [...]i [...]ing much good matter, which made her tongue like the Pen of a ready Writer.
She spake so fully and clearly of heavenly things, and was so sensibly pleased with them, even when she had almost left to be sensible of any thing e [...]se, that one would have thou [...]ht her soul, not only in the suburbs, or at the gate of Heaven, but already entred into the joy of her Lord, and taken into the bosom of her Heavenly Father.
Oh! how was her heart e [...]flamed with love to God, and that love kept lively with assurances of his love to her! I remember amongst other heavenly expressions, I he [...]rd her say, I have loved God, and do love Him, and God loves me: Oh how thy comforts refresh my soul!
And that this was no meer melancho [...]ick fancy, we need no other Argument than her extream (not to say Contentednesse but) desire to dye. How loath was she to think of living. I am now, saies she, almost through my journey, it's a journey I must go, and were I not better go thorow it now to God, than come back again into the world?
But if any should say as Rebekah did, I fit be so, why was she then afflicted in such a manner?
I answer, 1. That afflictions, though un [...]outh and extraordinary, are no more an argument of Gods displeasure, than prosperity is of his love, otherwise. Job or David, who, while they suff [...]red Go [...]s terrors were distracted, s [...]ou'd have been wicked. Nero had been better than Saint Paul, who was b [...]ffe [...]ed with a messenger of Satan, our Saviour hath given us a rule to interpret providence by, Luck. 13. Think not that the [...]alile [...]s were [...]r [...]t [...]r [...]nners because they s [...]ffered such things.
2. What if God willing to show his power and Soveraignty over his [Page 5] Creature, that he is Dominus vitae necisque, might handle her in this manner; our Divines hold that God may pro Dominio afflict an innocent person, not that I go about to free her from sin, she she herself would be the first, if she knew it, that would abhor me for it; yet that she was tainted with any course inconsistent with the state of Grace, I think malice it self cannot charge her.
3. But I think this might be the maine reason; God saw her the fittest person amongst us all to be made a monitor to us, to use our health and wits to those ends for which they were given us, she being one, whose sufferings in this nature could not prejudice her future Happinesse as having before-hand secured that by an early working out her salvation with feare and trembling.
We are now drawing to the end of her life, and this dicourse, and we shall see that such was the goodnesse of God to her, that she died as well as lived an excellent Christian, renouncing all her own righteousnesse, and expecting salvation meerly by Iesus Christ, yea, and that with much confidence and assurance, as is cleare, by the words she spake about 2, or 3. houres before her death, viz. I acknowledge the great goodnesse of my Saviour Jesus Christ in saving my soul eternally. Which said, she gave up her soul to God, And doubtlesse both in a spiritual and literall sense is presented a chaste Virgin to Christ, in whose tender armes and ravishing imbraces we now leave her, with this Congratulation (if youl indulge me that liberty) Enjoy thy Rest oh virgin-blessed soule.
And grant good God, that we who survive may walk in her steps, that so when Christ, who is our life shall appear, attended with her and thousands of other Saints and Angels, we may together with her enter into those mansions of eternal Blessing, which God hath prepared for those that love and fear him.
And in the mean time, while we are in this vale of tears, may so live that we may dye, Rejoycing in hope of the Glory of God, which is the Text I intend to speak to for our instruction upon this sad and solemne occasion of our meeting, which I the rather make choise of, because it suit so well with this Condition, that sweet heavenly posture of soul I found her in, delighting in nothing but prayer and praising God, speaking and contemplating of the joyes above. In which sweet and happy temper, setting aside the violent fitts of her disease, she lived and died.
THese words are an amplification, or a further enumeration of the priviledges Believers have by Jesus Christ. Great and glorious advantages are held forth in this and the former verses.
We are justified, being justified we have peace with God through Jesus Christ our Lord, by whom also we are brought into such favour and acceptance with God, and this state of favour so secur'd to us by Christ, that it begets in us, not only hope of glory, but rejoycing in hope of the Glory of God.
[...], The word, sayes Beza, may well be explained in that in 2 Cor. 12. 10. [...], that is, maximam voluptatem ex i [...]s percipimus, i. e. Non solum aequo animo sumus & ab omni damnationis formidine liberi, imo de peccatorum remissione per Christi sanguinem certiorati, & inde magna laetitia perfusi, exultamus de haereditate coelesti, quae nos manet: Through Christ we have not only freedom from Hell, but right to a glorious Inheritance, the Hope whereof doth so hugely please and delight us, that our Mouth is fill'd with laughter, and our Tongue with singing, We rejoyce in Hope of the glory of God.
We have in the words:
- 1. An Object, Glory.
- 2. The qualification of it, The Glory of God.
- 3. A double act of the soul exercised about this Object, Hope, and Rejoycing.
Which several parts I shall handle, in speaking to this general Point of Doctrine, which takes in the whole Text, viz.
Doctrine. That the future glory which Believers hope for, is ground of their present rejoycing.
In speaking to this Point, I shall first shew, that Believers hope for Glory.
Then, that they rejoyce in hope of it.
And as I speak to them, shall gather several Doctrinal inferences by way of Instruction and Consolation.
1. Concerning the hope of Believers, these Questions are briefly to be answered:
Quest. 1. What hope is?
Answ. It is a certain expectation of those things that are promised us in Christ, and yet exhibited. Sometimes in Scripture, Hope is put for the things hoped for, but here I speak of the act or grace of Hope.
Quest. 2. How Hope differs from Faith, as respecting the promise of this Glory
Answ. Faith assents to the truth of the Promise. Hope exspects the performance of it, or as Luther excellently distinguishes: Fides intuetur verbum rei, Spes autem Rem verbi: the Object is the same, but the actings of the soul about the Object are different. Faith looks upon the Truth of the Promise, that God will give his Children eternal life; Hope waits when this shall be done, and the Hebrew word for Hope, comes from [...] which signifieth expectavit, a looking for a thing with a st [...]etching out of the spirit or mind, & therefore it is expressed in the Greek, by a word that signifies a stretching, or lifting up the head to look for a thing, Rom. 8 19. [...].
Faith is to Hope as a mother, Hope back again to Faith as a pious and dutifull daughter: which like the young Stork nourishes and supports its Dam when she grows weak & feeble; which pious affection the Greeks call [...]. In this life-time we are, as one observes, beset with manifold Temptations: The work of God seems oft-times contrary to his word, and things apparently fall out otherwise than God hath promised. That Faith is daunted and needs Hope to support it. As for example, Psal. 50. 15. Call upon me in the day of trouble, I'le deliver thee. According to this promise, a Christian calling upon God, and finding no deliverance, begins to faint, then comes in Hope, and succours it with that counsaile, Heb. 2. 3. Though deliverance tarry, wait for it, because it will surely come, it will not tarry.
Quest. 3. Ʋpon what is a Christians hope grounded?
Answ. 1. Its grounded on the Grace of God, 1 Pet. 1. 13. For so some read the words: Be sober, and trust perfectly on the Grace that's brought to you by the Revelation of Jesus Christ. For the Grace of God [Page 8] is free and powerfull, and therefore affords ground for a Christians hope, notwithstanding all discouragements or Temptations to distrust, that may arise either from the sense of our own unworthinesse, or weaknesse.
2. On the Redemption that is by Jesus Christ, as is clear, 1 Pet. 1. 21. The Apostle speaking that we were redeemed by the blood of Christ, sayes, God raised him from the dead, and gave him glory, that our faith and hope may be in God.
3. Upon the promises.
It is also nourished by prayer, patience, examples, and experience.
Quest. 4. But may not a Believers hope sometime fail, and may not a wicked man have hope?
Answ. A godly mans Hope may be much weakened, the most active and vigorous Faith and Hope may grow slack in its acting, the brightest day of a Christian may be over-clouded, by reason of that fomes peccati which is in the Reliques of Concupiscence, and is the fountain and cause of new doubtings, yet the Sun gets from under the clouds, Hope recovers its strength, and overcomes those doubts, adeo (que) licet in praelio fortè succumbat, in Bello tandem victrix e vadit, Though it may be worsted in a skirmish, yet it gets the victory in the battel.
And as for the hope of wicked men, as is their faith, such is their hope, as the mother, such the daughter, their faith is a fancy, and their hope presumption.
And the Hope of good and bad men differ:
1. In making out after the thing hoped for; a good man is carefull in the choice of meanes that he be not deceived: and diligent and patient in the use of them, that he falls not short of what he hopes for, Lament. 3. 29, 30, 31.
But such is not a wicked mans hope, for either he wholly neglects the means, or else uses them slightly.
2. They differ in their duration, shall I say troubles, nay, death it self cannot kill a godly mans hopes, Job 13. 15. but the hope of the hypocrite shall perish.
Thus much of the Act or Grace of Hope.
I come now to the Object of it, The Glory of God. And here I shall not precisely handle it, in its own nature, but consider it under the notion of an Object of Hope: and yet so it will hold forth to us, so much of the nature of this glory, as may afford us much matter of instruction, which I shall briefly raise as inferences as I go along.
The Object of Hope according to the Moralists, is, Bonum, futurum. Difficile, possibile.
[Page 9]1. The Object of Hope is a good thing; we may then infer hence, that the Glory of God is good truly, and every way good, which may call us off from all immoderate desire and seeking after other things: why do we go to sinfull profits and pleasures, saying, will ye shew us any good? Here's that that's good indeed, such a good, upon which a Christian pitching his hope is made good, and the more he hopes, the better it will make him. He that hath this Hope purifies himself.
2. The Object of Hope is a good thing to come, it's absent, for a man doth not hope for what he hath already. This then should teach us patience in our expectation, Rom. 8. 24, 25. If we hope for that we see not, then do we with patience wait for it. The Husbandman waits with patience, because he cannot reap as soon as he soweth.
3. The Object of Hope is a difficult thing, a thing that's hard to come by.
And then it instructs us, both about the meanes to the used, and the manner of using them: He that hopes for any good thing, will use the meanes to obtain it, so he that hopes for Glory, will use the meanes, yea, and with all his might too. Things hard to be got, require our utmost paines and diligence.
This therefore may correct their mistake, or spur up their lazy spirits: who say, they hope for Heaven, and hope to be saved, and yet are either wholly careless of using the meanes, or else use them so carelesly and negligently, as if it were no hard thing to obtain. Sure such would make Heaven cheap, even unto vileness that would come thither without paines: I am sure we have not so vile an esteem of earthly things. But remember the Object of Hope is Bonum, arduum & difficile; for if it were easie and feasible at pleasure, it would not be the object of Hope, but matter of our present possession. And therefore there's a necessity of laying aside either our laziness, or hopes of Heaven.
But that this difficulty may not discourage.
4. The Object of Hope is a thing possible, no man can hope for that which is impossible. Let this then encourage us to duty; for neither our hope, nor labour shall be in vain in the Lord; nay, if we consider the grounds of Hope before mentioned, it's not only possible, but certain, whereto agrees that of Augustine, quoted by Zanchy, Tria considero in quibus spes mea tota consist it. Charitatem adoptionis, veritatem promissionis, potestatem redditionis, and therefore foolish thoughts, sayes he, murmur as much as you will, saying, who art thou, or how great is that glory, or with what merits dost thou hope for Heaven? and I will confidently answer you, I know whom I have believed, and am certain enough that my hope shall not be frustrated; Quia in charitate nimia [Page 10] adoptavit me Deus, & quia verax est in promissione, & potens in exhibitione. If we would yet further know what is this future, hard, possible good thing that Believers hope, the Text saith it is the glory of God.
The Glory of God is several wayes taken in Scripture, but here it is taken for heavenly happiness, for that life eternal which consists in a participation of Gods glory, is begun in this life in the reparation of the glorious Image of God by the grace of Regeneration, which is called Glory, 2 Cor. 3. 18. And perfected in heaven, which glorious inheritance is called The hope of Christians, Hebrewes 6. 18.
He that is Heir to a Kingdom, though as glorious as that of Solomons, his hopes are not to be compared to a Christians. For behold a greater, better, and more glorious Inheritance than Solomons is here, and therefore call'd glory in the abstract, and glory of God; great or eminent glory, and it exceeds all other glory.
- 1. In Splendor and Lustre,
- 2. In real Worth and Satisfaction.
- 3. In Suitableness and Proportion.
- 4. In Certainty and Duration. These I wave.
Thus briefly what's meant by the glory of God, I find four reasons why heavenly happiness is call'd Glory.
1. Because of the glorious company that is in that high and holy place: The place, the company, the imployment, is all glorious.
2. Because the divine Glory, or Majestly of God is there most conspicuous and manifest.
3. Because most glorious and divine gifts are there dispenc'd.
4. Because there our bodies and souls will be most glorious.
Now let us make some further application of what hath been said.
Use I. Do Believers hope for glory, and is it such a glory they hope for, then they are not men of such a forlorn condition as the world judges them to be. They are richer and happier in their hopes than others that want these hopes in their present possession. Its such a hope, Cui falsum subesse non potest.
Use II. See hence the reason of their courage and patience in bearing Afflictions, undergoing troubles in the world: here's the reason they hope for better, Gods promise and Christs merits are the root of a Christians hope; and Peace, Patience, Courage in evil times are the fruit of it.
And there's the reason why I should exhort and encourage to let patience have its perfect work, and to go on through all opposition with an undaunted courage in the wayes of God, to keep your pace towards Heaven, be the weather fair or foul; though the way be foul, the journey end will be fair. Be we then stedfast and unmoveable, alway attending in the work of the Lord, for as much as we know our labour shall not be in vain in the Lord.
And when we begin to faint, and grow weary under the burden of Afflictions, or in the duties of Religion, let this hope of glory quicken us. Let's call to mind that of the Apostle, Rom. 8. These light Afflictions, which are but for a moment, are not to be compared to that eternal weight of glory: Oh let this joy that's set before us, make us follow our Master, enduring the Cross. See 2 Cor. 4. 16, 17. This hope made the Martyrs embrace the flames, and kiss the stake, Pericula non respicit Martyr sed Coronas.
Use III. Do Christians hope for the glory of God? then let us make use of this to abate our esteem, and moderate our affections to the things of this life. If we find our hearts ensnar'd and enamoured with the beauty and excellency of outward things, there can be no better way to take off our inordinate affection, than by pitching upon something thats' better; Let's endeavour therefore to gather clearer views of the beauty and glory of holiness and happiness, and this will darken the glory of outward things, as the shining of the Sun doth the glimmering of the lesser Stars; that as we compare the glories of this world with this glory of God, we shall say as the world did of Christ, there is no comliness or beauty in them, why we should desire them?
It may serve also to help us against temptations: He that hath this hope also, or the glory of God, would not sell his hopes for all the pomps and glittering vanities of the world: such hope heightens our spirits to such a degree of generousness and true magnanimity, that we shall reject with infinite disdain, the highest offers of preferment and worldly honours, if they be made as baites to tempt us from God, and hinder us of this glory which is the object of our hope; a famous instance of this we have in Moses, and that other, Moses, the noble Galeacius, Sanctus dum appetit aeternitatem, infrase habet omne quod transit.
Use IV. Let this serve also to sweeten to us the bitter cup of death. Let us be content that our bodies should for a while be turned into rottenness and dust, for God will not alway leave us in the grave, our flesh shall not alway see corruption; we do but lay down an evil body to take up a glorious one, for it will change our vile bodies, that they may be fashioned like unto his glorious body.
When Christ, who is our life shall appear, we shall also appear with him in Glory. Certainly this consideration may raise us, not only above the fear of death, but even to triumph over it in the words of the Apostle, O death where is thy sting, O grave where is thy victory!
Use V. Let this also abate our sorrow for the dead, which use the Apostle Paul makes for us to our hands. 1 Thes. 4. 13. For I would not have you ignorant, brethren, concerning them which are asleep, that you sorrow not even as others which have no hope. For if we believe that Iesus died and rose again, even so them also which sleep in Iesus will God bring with him. Should we trouble at their advancement, or desire to detain them from their happiness (when God sees them fit for it) to serve our conveniences?
Use. VI. Let us all labour to get this hope of glory, that so we may have an Anchor sure and stedfast to keep our souls from splitting against the rocks of presumption, or sinking in the sands of desperation, and bear up against the winds and waves of persecution and temptation, which we are likely enough to meet withal in this present evil world, and having obtained this hope of glory, let us mind the Apostles exhortation. 1 Thes. 3. 11, 12. To walk worthy of God, who hath called us to his Kingdome and Glory. This will strengthen our hope for hope is fed with the duties of obedience, and so at length we shall arise to rejoycing in hope of the glory of God, which is the next act of the soul that's exercised about this glorious object. We rejoyce in hope of the glory of God.
Believers rejoyce in this hoped for Glory. Christians have their joy even then when they seeme to the world the most uncomfortable people in it, their hearts are not alwayes pen't up with sorrow and stuffed with griefe. They doe not, I am sure, they need not alway sigh and weep. They may sometime laugh and sing, the word signifies such a joy as is not be conteined, that will not be kept in, but glories and makes us boast of God and the great things of Heaven.
There are severall sorts of joy. But the joy here meant, is such as is wrought in the soule by the spirit of God, evidencing to a Christian the pardon of his sin, the acceptance of his person and service, and so confirming his hopes of the glory of God. The greatnesse of these mercies apprehended is such as fills the heart with gladnesse and the tongue with singing.
This rejoycing is faith triumphant, its not only a vitall act of a Christian, but a lively and rigorous act. Such as speakes the soul to be in a healthy and sound constituition.
Reas. And surely well may Christians rejoyce, if we consider the nature of the object of their joy; it is, as you have already heard, the glory of God. Concerning which if you should further ask what it is, I must needs say I cannot tell, only I know its such as will pose the ablest parts, the richest fancy of the most eloquent oratour, so much as to shadow it forth, such is the excellency of it, as words will but darken and eclips its glory, if we stay upon them, the sun doth not more benight the stars, than that glory will the lust [...]e of a thousand suns: The truth is, eye hath not seene, nor ear heard, nor hath it entred into the heart of man to conceive.
It doth not appear how transcendently glorious we shall be. It cannot be fully known, but by enjoying, which will be when we come to heaven. And therefore when a christian is drawing near heaven, & would faine know, what the glory of it is, Christ sends Death which bids him come and see: And when a Christian that hath had the clearest views and fullest discovery of its beauty and sweetnesse to his soule shall come thither, he must say that he neither saw nor tasted the one half, nay not the thousandth part of its glory.
As I did before, so I shall here also draw some short doctrinall conclusions hence, whereby we may understand something more of the nature of this glory, and consequently what good grounds a Christian hath for his rejoycing in hopes of it.
1. Do believers rejoyce in hope of glory? Then this informes us, 1. of the excellency of heavenly happinesse, wise men do not rejoyce at every petty and trivial advantage: Its not enough that the object of joy be a good thing but it must be excellently good, P. 119. 162. I rejoyce in thy word as one that findeth great spoils. They are great things that are the matter of joy, such is the glory of Heaven, it filis every chink and cranny of the soul that it finds no emptinesse or dissatisfaction, Psal. 16. In thy presence is fullnesse of joy, at thy right hand are pleasures for evermore.
How then do such bewray their ignorance and unacquaintance with heaven, who can rejoyce in the things of this life, but as to heaven find no motion or joyfull inclination.
Nay, how do they shame themselves, who can rejoyce in the satisfaction of their lusts, glory in their beastly sensuality, and are meere changes to this joy, these certainly either do not hope for heaven, or else they know not what it is.
Do Believers rejoyce? &c. then Heaven is their inheritance, they have propriety in it: Christ hath purchased it, and entitled them to it upon their believing; men little rejoyce in a thing that's excellent, if not their own: men may like and commend the stately buildings pleasant Fields, Gardens and Walks of another mans, but they do not rejoyce in them, propriety gives great advantage to affection, 2 Cor. 4. vers. ult. they did not faint at tribulation, but could glory in all their sufferings: see the reason of this, chap. 5. 1. For we know—we have an House, a building of God, not made with hands, eternal in the Heavens. Believers have the best estate, and best evidence for it in the world. It's purchased by Christ, the Deeds drawn and seal'd by his precious blood: yea, he hath taken possession of it in his head, and therefore now he rejoyceth in hope of a full enjoyment of it.
3. Infer hence the certainty of heavenly happiness. Estates here are uncertain, but that such as we shall not only have & hold for present, but possesse and enjoy for ever, and therefore its called everlasting life, and an inheritance incorruptible and undefiled, that never fades away; certainly God would never raise his people to rejoyce in hopes of such a Happinesse, which should more sad them in the falling, than delight them in the enjoyment. Fear of losing a thing doth much abate our rejoycing in it but once hapy in heaven, and never miserable.
All this, as it comends the happinesse of heaven, and helps us to a view of the Glory of God, so meethinks we should be taken as the Apostles were at our Saviours transfiguration, and say, master, its good being there; and so should move us to get into the number of Gods children, and put, us upon studying how we may be meet to be partakers of this glorious inheritance with the Saints in light.
This Text would also chide Christians for being sad; We rejoyce in hope of the glory of God. And in the Epistle to the Philippians, We rejoyce in Christ Jesus: certainly then they discover their ignorance and unacquaintance with the true nature of Religion, who represent Religion as a thing that's made up of nothing, but sorrow and terrours, and a kind of whining male-contentedness, whereas its not only lawfull [Page 15] for Christians to rejoyce, but their duty, and when they are themselves and in tune, they do so. It is the very Character of a Christian to rejoyce in the hope of the glory of God.
They therefore mistake Christianity, who will neitheir be cheerfull themselves, nor like it in others, but please themselves to be in a mourning and complaining condition, as if this was the natural frame and proper temper of a Christian; When a Christian in this temper is off the hooks, quite out of frame, and never less like himself.
Know this, that Christianity doth not require this of her followers, to live under constant agonie: and horrors in a muttering complaining condition; No, it requires them to rejoyce in God, to make their boast of him all the day, and having obtained peace with God, through Jesus Christ, and hopes of heaven to rejoyce in those hopes. No good comes of peevish soure male-content and dumpishness. It doth no good to the person so affected, but dishonours God, calls into question the satisfaction of our Saviour, reproaches Religion, disparages heaven, unfits the heart for duty. Doth Christ, do you think, delight to see his Spouse wringing her hands, and tearing her hair; It pleases none but the Devil and his Instruments, who are enemies to God and his people. Yet such is the infirmity and weakness of some weak Christians, that to be querulous and peevish, to reject the tenders of mercy and love, as things too good for them, they think the most proper and fittest state for them. I confess to mourn when we have offended God, is ingenuous and becoming, but to refuse to be comforted, when God calls upon us to rejoyce, is Pride, Peevishness and Sullenness, and which doth both grieve and provoke God.
That sorrow that prepares for comfort, that empties the heart of sin, that so there be no room to receive the greater measures of Grace, and take in the larger draughts of consolation, is good; but that which arises from hard thoughts of God, and tends to the nourishing those ungrounded and injurious suspitions of Gods willingness to receive those burdened souls, that would have ease from him, and so keep the soul off from God is no way agreeable to the tenour of the Gospel, no way tending to the credit of Religion, contributes nothing to the bettering of a Christians condition. I know nothing that's more unbecoming or disadvantagious to any honest upright heart.
Many other uses might be made of this point; I shall conclude all in a few words further. Do Christians rejoyce in hope of Glory? Then [Page 16] take heed of such a frame of heart, and such a course of life as will contradict such hopes, as will lock up the heart from rejoycing: and stop the mouth from glorying in hope of Heaven.
That I would say to you, you find Tit. 2. 11, 12. They who would look for this blessed hope, must deny ungodliness, and worldly lust, and live righteously, godly and soberly in this present world.
The Spirit of Holiness, and hopes Happiness must be joyned together. Therefore all prophane persons that never mind God, that will not endure the troubles and cross of holiness, may not look for the Crown of Happiness. Can those who are strangers to the life of God, look for the Glory of God? Can those look for the glory of heaven, whose conversation is in hell; be not deceived, prophanenesse leads not to hope, but to despair; but you my Bretheren, abhor that which is evil, make conscience of living holily. Get more measures of Grace, that you may have a good Hope through grace. and strong Consolation flowing thence, and then rejoyce in the Lord, and again, I say, rejoyce. You that are sad and mourning Christians, do not disjoyn your sorrow from your expectation of Glory; as you look downward and mourn, so look upward and rejoyce, while you are sighing for sin, pant after your Saviour; while you are in the Valley of sorrow and suffering, look up to the mount of Joy and felicity, see the Crown of Glory provided for you, know that when Christ appears, you shall appear with him in glory, and rejoyce in this hope of the glory of God.