A discourse relating to the much-lamented death and solemn funeral of our incomparable and most gracious Queen Mary, of most blessed memory by John Howe. Howe, John, 1630-1705. 1695 Approx. 91 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A44675 Wing H3023 ESTC R7264 13715236 ocm 13715236 101535 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44675) Transcribed from: (Early English Books Online ; image set 101535) Images scanned from microfilm: (Early English books, 1641-1700 ; 845:2) A discourse relating to the much-lamented death and solemn funeral of our incomparable and most gracious Queen Mary, of most blessed memory by John Howe. Howe, John, 1630-1705. [4], 43, [1] p. Printed for Brabazon Aylmer ..., London : 1695. Advertisement on p. [1] at end. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mary -- II, -- Queen of England, 1662-1694. 2004-10 TCP Assigned for keying and markup 2004-11 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Judith Siefring Sampled and proofread 2005-01 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A DISCOURSE RELATING To the Much-lamented DEATH , AND Solemn Funeral , Of Our Incomparable and most Gracious Queen MARY , Of most Blessed Memory . By JOHN HOWE , Minister of the Gospel . LONDON : Printed for Brabazon Aylmer at the Three Pidgeons in Cornhill . MDCXCV . TO THE RIGHT HONOURABLE RACHEL , Lady RUSSELL . MADAM , I Can be at no loss for inducements to prefix Your Ladyship's Name to this Discourse . I know the Subject is grateful to You : And if I only give you the occasion hereby , of revolving in Your mind this sublime context , You will entertain Your self from it , with more enlarged , and exalted thoughts , than this Discourse , especially confined within so narrow Limits , can suggest . And Your Ladyship knows so much of the incomparable Queen , that You can the more easily believe the rest . I reckon You , Madam , a great Frequenter of that Assembly above , to which She is now adjoyn'd . You have , besides the greater Attractives that are common to all serious Christians , a very peculiar One , to draw Your Mind often thither . A Joint-Root with You is there by Transplantation : And a Noble Branch , from You both , and in whom Two Illustrious Families meet , is , under Your Care , shooting upwards also . All indeed that have true honour for Him , will earnestly covet He may be long Serviceable to the most valuable purposes , in this world ; and that , by the Blessing of Heaven upon his approaching Nuptials , ( with One from whom may be expected , all that so sweet and tender a Bud now beginning to open , can promise ) He may , in due time , spread forth many Branches , that may flourish here : But it is to be hoped He will be found to have a Greater Mind , than can be confined to so low , and little a thing , as this Earth is . The thought may much the better be digested , that Terrestrial Nuptials , will some time end in Funerals ; if once , by God's prescribed methods , it can be made certain to us also , that those Funerals shall end in Celestial Triumphs . Your Ladyship's Eyes ( which better serve for Heaven than Earth ) being , observably , much directed upward , will give aim and direction to theirs , who depend upon you , to look the same way ; and withal , draw down from thence continual Blessings upon Your self and them . Which is the serious Desire and Hope of , MADAM , Your Ladyship 's , Most Obedient and Obliged Humble Servant , JOHN HOWE . HEB. 12. 23. latter part . — And to the Spirits of Just Men made perfect . LET me invite back your Eye to the foregoing Words that are in nearer Connection with these . Vers. 22. But ye are come unto Mount Sion , and unto the City of the living God , the Heavenly Jerusalem , and to an innumerable Company of Angels . Vers. 23. To the general Assembly , and Church of the First-born , which are written in Heaven , and to God the Judg of all , and to the Spirits of Just Men made perfect . We have had this last Week a publick Solemnity , that was becomingly Great and Magnificent , upon a sad and mournful Occasion , the last Act of a doleful Scene that hath lasted many Weeks . You know I have taken notice to you ( my usual Hearers ) of the first and saddest , the leading part in this Tragedy , once and again : Nor would I have this last to pass us , without some instructive Observation and Remark . It will the more instruct us the less it detains us ; or if only taking a due ( not , I mean , a slight and too hasty , but yet a transient ) notice of it , we be prompted by it to look forward , from what was in its own kind most deservedly Great , to what is incomparably Greater in a more excellent kind . In such a Funeral Solemnity , for so Great and Excellent a Personage , there is what may most fitly entertain a while , there is not that which ought finally to terminate , a Wise and a Judicious Eye . Honours done to the Memory of Great Persons deceased , have by the Wisdom of all Nations been counted Decencies , and even Debts ; when especially the deceased have been sometime , and might have been much longer , publick Blessings : Then indeed it is that such Rites are most fitly ( as they are usually ) called Justa . But we are too prone to be taken only with the meer Pomp of such Spectacles , and which is the Infirmity of our too-degenerate Spirits , to be wholly possess'd with Phanciful Ideas ; as those were intimated to be which were from a Spectacle of the same common kind , tho on a very diverse Occasion , by that elegant Expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as do but amuse our Imagination a while , but must of course vanish , and cannot stay long with us . But we need that somewhat greater , and too latent to strike our Eye , should another way enter , and teach our Mind ; making such Impressions there , as may claim an abode , and that ought to remain , and dwell with us . You read of a very solemn Funeral , Gen. 50. The whole Countrey into which the March was made , was amus'd at the State and Greatness of that mournful Cavalcade , wherein ' is said , v. 9. there were Chariots and Horsemen , even a very great Company . That which you have many of you so lately seen , and no doubt all of you heard of , was a most august Funeral Solemnity ; such as whereof less concerned , foreign Spectators might say , as the Canaanites by mistake did of that , v. 11. This is a grievous Mourning to the Egyptians . They were indeed antiently the most celebrated Mourners for such as died from amongst them , in all the World , in respect of their Funeral Rites , and of their Monuments for the Dead , of which they are said to have taken more care than of the Habitations of the Living ; accounting these they were to inhabit only a short time , but those they reckon'd their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their eternal Habitations . An Imagination , which how wild soever it were of the Habitations of Souls , ( which only could be supposed capable of being pleased with them ) yet imply'd their Belief of their Immortality , whereof some have ( groundlesly ) thought them the first Assertors . But the Canaanites were , as was intimated , mistaken in apprehending that to be chiefly an Egyptian Mourning . The true Israelites ( those that were such indeed ) were the true , concerned Mourners . The Father of Israel was dead : As now with us , the Mother . A Political , tho not a Natural , nor merely an Oeconomical one . A Mother , not in the narrower and more minute , but in the larger and most noble Sense , not of a single Family only , but of Nations . The Egyptians assisted to make up the Shew in that Mourning , but were probably the prepared ( as their Posterity were the active ) Instruments of the Slavery and Misery of that People , with whom they were now seeming Sharers in Lamentation . Ours was a Mourning not less grievous than theirs : Nor more grievous than just to the English Nation , i. e. to whom the Soil and the Genius are together native ; that are not of an Egyptian Spirit . Unto which , as things happen , ( to its Power , or to its Impotency ) there is a radical , innate Disposition , either to make Slaves , or to be such . There is a sort of People ( as was once said ) born to Slavery , to whom it is a Birthright . They have it in their Natures , and no other State , as he most aptly spake , is agreeable ( or becoming ) to them . Quos non decet esse nisi servos . They know not what to do with Liberty , any more than that silly Creature that us'd to haunt the Dunghil , with the Pearl . Therefore they can but sutably value the Restorers and Assertors of it . No Irons can be heavier , or less tolerable to them , than a generous and a Christian State of Freedom . Therefore if none else will do them the kind Office , to put them into gentler Shackles , they grow so unnaturally cruel , as to shackle themselves in the ignoblest sort of Bondage : They are held in the Cords of their own Sins , and make the Chain whereby they are to be dragg'd . Brutish Appetites and Inclinations are to them severer Taskmasters than it can ever be in their Power to become to others . They can themselves , at the utmost , but domineer over other Mens Externals ; but these have subdu'd their Wills , and tyrannize in their very Minds . Thus 't is with them in relation to their Governing , and their being Governed : And their Policy and Religion come both out of the same Mint . To them this Season of Sorrow is a time of Festivity and Laughter ; who , when they have suffered a more monstrous Transformation themselves , can easily turn the House of Mourning into that of Mirth . The wise Man tells us what sort of People they are whose Heart is in this latter House ; and what is to be thought of such Mirth and Laughter . And indeed without a serious Repentance ( by which Men do resipiscere , or become wise ) theirs is like to prove the Sardonick Laughter , a certain Prelude to Death and Ruine . But 't is to be hoped this sort of Men do dwindle into a not-much-regardable Paucity . The Current of the Nation runs against them , which must turn and constrain them to fall in with it . For , We had upon the late sad Occasion a Panegyris . We find that Word in the introductive Part of the Text ; and tho it is more commonly apply'd to a Multitude gathered on other Occasions , it disagrees not to that orderly great Concourse on that mournful Occasion , a General Assembly , that is a National One , met , then , on purpose to mourn : a Nation assembled , and mourning in their Representative . It was decent it should be so . A Loss so National , so general a Sorrow , were with no Congruity , otherwise , to be resented and express'd . Our Mourning was therefore by all the Estates of the Kingdom , the Head only mourning with greater and more decent Majesty in Retirement , or being ( as is usual in solemn Mournings ) hid , and covered on that Day . So was the whole Legislature concern'd in that Sorrow , as if it were ordained by Statute , or as if our Mourning were , as that for an excellent Prince also , ( 2 Chron. 35. 25. ) by an Ordinance in our Israel : And as if our Tears and Lamentations were , as before they were , by Merit , to be also made due by Law ! Death march'd in State and Triumph that Day : The King of Terrors took the Throne , and fill'd that Part which it had made vacant , having pluck'd away from thence not only so bright an Ornament , but so glorious an Instrument , in our Government : And all the Orders of the Realm , as Captives , attended the Chariot of the Conqueror . England had lost its Delight , its pleasant Comeliness , and even half its Soul. Nothing could correspond to such a Case , but a National Groan , as of an half-expiring Kingdom , ready , almost , to breath its last , and give up the Ghost . It must be confess'd , our just Tribute to the Memory of our admirable Queen can never be said to be fully paid ; nor can this Discourse leave out occasional Reflections that may be of this Import . But my present Design is to endeavour our Minds may be drawn upwards , and to make that Improvement of this most instructive Providence unto which this chosen Text will direct . Not to entertain you with her Character and Praises , ( for it is the same thing to characterize and to praise her ) that Part is performed in divers excellent Discourses , which I have read , as I believe many of you have , and I hope with Fruit as well as Approbation , and ( as there is Cause ) with great Admiration of the Divine Goodness , that so illustriously shone forth in her , and that vouchsafed , so long , to entrust the People of England with so rare a Jewel , whose Lustre was yet exceeded by its real Vertues . By which also we may make our Estimate of the Displeasure wherewith it is so soon withdrawn , and caught away from us , so as to entertain the Age ( as our Divine Herbert ) with — A Mirth but open'd , and shut up again — A burning and a shining Light , ( for so she also was in a true Sense , and in her proper Sphere ) in the Light whereof we rejoiced but a Season . But every such Providence hath its dark Side , and its bright . View it downward , as it looks upon us who remain beneath , and we behold Blackness , and Darkness , and an horrible Tempest . Such a State of things we may fear our Queen hath left unto us who stay below , while we do so . But look we upon it upwards , whither she is ascended , and whither we are professedly tending , and are in some sort come , if we be Followers of them , who thorow Faith and Patience have inherited the Promises ; and we find 't is to Mount Sion , and unto the City of the living God , the heavenly Jerusalem , and to an innumerable Company of Angels , to the General Assembly , and Church of the First ▪ born , which are written in Heaven , and to God the Judg of all , and to the Spirits of just Men made perfect . And hither , that we may fetch Instruction out of Terror , out of the Eater Meat , and Life out of Death , let us bend and apply our selves . We have had a mournful sad Solemnity and Assembly , tho decently pompous and great : England's Glory clad in Sables , and glittering in a Cloud . But now let us lift up our Eye , and endeavour it may penetrate through this Darkness , and behold the glorious Spectacle which this Context presents us with . Funeral Solemnities , even for pious and holy Persons , and that were of greatest Use in the World , are dull and gloomy Spectacles , if they are only considered in their Retrospection , without Prospect , or if they only solemnize their Exit , out of this World of ours , but be understood to have no reference to their Ascent and Entrance into the Regions of Immortality and Bliss above . And , without this , we see our selves outdone by the Egyptians themselves , with whom their Funeral Apparatus had reference to a subsequent Immortality . These Words are allusive , and promiscuously refer , partly to things known and famous among the Greeks , but are more principally accommodate to these Christian Israelites , or Hebrews , to whom they are writ , and ( in a Scheme of Speech , familiar and well known to them ) have Respect to their Passage out of Egypt ( as the 3d and 4th Chapters of this Epistle also have ) towards the Land of their promised Inheritance , whereof the Remains of their venerable Ancestor and Head , holy Jacob , or Israel , had , by Divine Instinct and Direction , in that mentioned solemn Funeral Procession , been convey'd before , to take a sort of Typical and Prophetical Prepossession of it for them . They are in the whole a Figure , an Allegory , which is expounded , Gal. 3. In their way to their Terrestrial Canaan , this People come to Mount Sinai . The Emblem of their Jewish Church-state , under rigorous Severities , which they were to pass from , and so shall we . The Text expresses what they were come , and were tending , to . The Representation whereof hath a double Reference intermediate to the State and Constitution of the Christian Church , and final to the Heavenly State : The former being both a Resemblance , and some Degree of the latter . Ye are come ( saith he ) to Mount Sion ] the Seat of the Sacred Temple , the Shechinah , the Habitation of the Divine Presence , not ambulatory , as the Tabernacle was , while they were journeying through the Wilderness , but the fixed Residence of the Eternal King , where the Order of Worship was to be continued , to the Fulness of time , as afterwards in the Christian Church it was to be permanent , and unchang'd to the end of time ; and in the Heavenly State unalterable and eternal . And here in opposition to the case at Mount Sinai , where the People were to stay beneath the Mount , ( whereas they were to go up to the House of God on Mount Sion ) they are now to ascend , and be higher than Heaven ; as their glorious Head and Lord is said to be . To the City of the living God , the heavenly Jerusalem ] to signify the Vicinity wherein God will have his People be to him , as Jerusalem was to Sion , their Houses and Dwellings being near to his own ; the City to the Temple . And this Passage may also look back upon their former State : whereas they had heretofore nothing but Wilderness , they had now a City . To which that also agrees , Heb. 10. 16. Their earlier Progenitors were Wanderers and Strangers even in Canaan it self , but now God had prepared for them a City in the Heavenly Canaan , as before he did in the Earthly . But lest their Minds should stay in the external Sign , he lets them know he means the heavenly Jerusalem , i. e. the Christian Church , which was the Kingdom of Heaven begun ; and Heaven it self , as being that Kingdom , in its final and consummate State. To an innumerable Company of Angels ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which tho in the singular it signifies a definite Number , being here put plurally may well be understood to signify indefinitely a numberless Multitude : or whereas some selected Squadrons might only attend the Solemnity of giving the Law at Mount Sinai , here is the whole Heavenly Host , whose stated Office it is to guard the Church below , and worship the Majesty of Heaven above . To the General Assembly ] the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the glorious Consessus of all Orders of blessed Spirits ; which , as it may be supposed constant , at all times , so is as supposable to be more frequented and solemn at some , and whither any may resort , as quick as the Glance of an Eye or a Thought ; and perhaps do at appointed Seasons , so as to make more solemn Appearances before the Throne of God , as the Laws and Usages of that blessed World shall require . And we may well understand here an Allusion to the appointed times , at which there was a Resort from all Parts of Judaea to Jerusalem ; and , as in the Christian Church , are , at set Seasons , more numerous and solemn Assemblies . Here may also be an Allusion to the Panathenaica , the more general Conventions of all the People of Athens , upon some solemn Occasions , which were wont to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These can be referr'd to but as saint Resemblances and Shadows ( whether they were the Jewish or the Grecian Assemblies ) of this Universal Convention , that fills the vast Expanse of Heaven ; in comparison whereof not only this little Earth of ours , but the whole Vortice to which it belongs , can be considered but as a very minute Spot or Point . The Inhabitants that people those immense , pure and bright Regions in their Grand stated solemn Assembly , make the Term to which Holy Souls , ascending from among us , are continually coming . And here with what ineffable Pleasure must these pure Celestial Intelligences , all fill'd with Light , Wisdom , Life , Benignity , Love and Joy , converse with one another , behold , reverence , love , worship , and enjoy their Sovereign Lord , displaying his Glory perpetually before them , and making his rich immense Goodness diffuse it self , and flow in Rivers of Pleasure most copiously among them ! The Church of the First-born written in Heaven . ] These all constitute but one Church , of whatsoever Orders those blessed Spirits are . And they are all said to be First-born . The Church here meant consisting only of such , in whom the Divine Life , or the holy living Image of God hath Place , they having all the Privileges which did belong to the First-born ; the Inheritance , the Principality , and the Priesthood : For all God's Sons are also Heirs , Rom. 8. 17. And they are all made Kings and Priests , Rev. 1. 16. having , all , their Crowns , which they often cast down before the Supreme King : And their Employment being perpetual Oblation of Praise , Adoration , and all possible Acknowledgments to him . They are all of excellent Dignity , and every one enroll'd , so that none have a Place there , by Over-sight , Casualty , or Intrusion . We must here understand an Allusion to what Citizens need not be told , the known Custom of registring such as were Civitate donati , or made Free. And to God the Judg of all . ] This may have reference to that Office of the Judg in the Olympick Concertations , to whom it belong'd to determine who were Victors , and to whom the Garlands or Crowns were justly due . Here the Privilege is , that they whose Cause is to be tried , are sure of righteous Judgment , and that they may approach the enthroned Majesty of Heaven it self . None of them are deny'd Liberty of Access to the Throne of Glory Above ; as in the Christian Church none are to the Throne of Grace Below . And to the Spirits of Just Men made perfect . ] This shews they all make but one Church : Even such Spirits as have dwelt in Flesh being received into the Communion of those whose dwelling never was with Flesh. And , in the mean Time , those that yet continue in these low Earthly Stations , as soon as the Principles of the Divine Life have place in them , belong , and are related to that Glorious Community ; for they are said to be already come thereto , and all together compose but One Family . For there is but one Paterfamilias , of whom the whole Family in Heaven and Earth is said to be named , Ephes. 3. 15. Now for the Encouragement of Christians unto a faithful Perseverance through all the Difficulties of this their present conflicting , imperfect State , is this glorious Representation made of the blessed Issue their Labours and Sufferings shall have at last . Whither they shall be gathered at the finishing of their Course , and how God like , how worthy of Himself the End shall be , into which he will run up all Things , when the State of Probation and Preparation is over with his intelligent Creatures , and the stable , permanent , eternal State comes to take place , which , because it is final , can admit no more Changes , and because it is perfect , can no more need any . Hither Christians are to come , and in some Sense , the Sincere are said to be come already . And now upon this part of the Term of their Access , viz. that they are come to [ the Spirits of the Just made perfect ] we are to stay a while , and shall consider , I. The Perfection the Spirits of the Just do finally arrive to in their future State. II. In what Sense , Sincere Christians , in their present State , can be said to be come to them , who are so made perfect . I. For the former of these , we may easily admit this being made perfect to be an Agonistical Phrase , as some of great Note and Worth have expounded it ; and unto which that in the Beginning of this Chapter , of running the Race set before us ( q. d. the Way laid out between the Lines on each Hand ) doth plainly lead us . But it should hereupon be remote from us to think , that a meer relative Dignity , or any external Honours , are the Things we must principally understand to be conferr'd , or which these Adepti must be now thought to have obtain'd . 'T is a real , inward , subjective Perfection , by which they all become most excellent Creatures , that must be chiefly meant . Perfection taken in the Moral Sense , doth , in the Language of the Holy Scriptures , contain a threefold Gradation . First , At the lowest , Sincerity ; as when our Saviour proposes to that Querist , Mat. 19. 21. if he would be perfect , to sell all he had , and give to the Poor , following him , with the Expectation of no other Recompence but of a Treasure in Heaven . If a Man's Soul be not in a Disposition to comport with such Terms , upon a sufficient Signification of our Lord's Pleasure , that he shall now do so ; or if at any Time this be the Case , that he must either forgo all this World , and even Life it self , or else renounce Christ and Christianity , he is not yet in a right Posture towards his last End. He hath not taken the Lord for his God and best Good , his Heart more strongly adheres to this present World. But if he have arrived hither , which is his first Step , resolving upon his true and right End , which he will supremely pursue , against whatsoever Competition of less valuable Things , he is now , in the lowest Sense , perfect , i. e. a resolved thorough Christian. Secondly , An eminent Improvement ; greater Maturity in Divine Knowledg and all other Christian Vertues . As when the Apostle blaming the slower Progress of the Christian Hebrews , chap. 5. 13 , 14. that they were yet so unskilful in the Word of Righteousness , and only capable of Milk , not the strong Meat fit for Persons come to a more grown Age , nor had their Senses as yet well exercised , &c. he exhorts them , chap. 6. 1. leaving the first Principles of the Christian Doctrine , to go on to Perfection . The Third is the consummate State of a Christian ; so is a perfect Man expounded by being come to the measure of the Stature of the fulness of Christ : That State to which all Gifts given by our ascended , conquering , crowned Redeemer ; the whole Gospel , the Apostolate , the entire Ministry , the whole Frame and Constitution of the Christian Church , all Evangelical Truths and Institutions , with whatsoever Illuminations and Influences we can suppose superadded to all these , have ultimate and final Reference : and the State to which all shall come , Eph. 4. 8 , — 12 , 13. is this most perfect State , in respect whereof the Apostle says of himself that he had not yet attained , nor was already perfect , Phil. 3. 12. I do not reckon the meer natural Perfection , either of the Inner or Outer Man , to be here necessarily excluded ; but that the moral is chiefly intended , and of that the ultimate , consummative Degrees , still reserving room for such Additions as will follow the final Judgment . And I doubt 't is not enough considered how much the Felicity of the future State depends upon such Perfection of the Subject of it . Concerning the Object of Felicity , we are agreed it can be no other than the blessed God himself , the all-comprehending Good , fully adequate to the highest and most enlarged reasonable Desires . But the Contemperation of our Faculties to the holy , blissful Object , is so necessary to our satisfying Fruition , that without that we are no more capable thereof , than a Brute of the Festivities of a quaint Oration , or a Stone of the Relishes of the most pleasant Meats and Drinks . That Meetness which the Apostle speaks of Col. 1. 12. To be Partakers of the Inheritance of the Saints in Light , is of no small Importance to our Participation , it self . We are too apt to fill our Minds with Idea's of an Heaven made up of external , out-side Glories , forgetting we must have the Kingdom of God within us , hereafter , in its perfect , as well as here in its initial State. A Kingdom that consists in Righteousness , first , an universal holy Rectitude of all our Powers , then consequently in Peace and Joy. The perfect Cure of all the Distempers of our Spirits , and a confirmed most perfectly happy Temper , is of most absolute Necessity to the Blessedness of the heavenly State ; and without it any imagined external Glory will signify no more to our Satisfaction , than rich and gorgeous Apparel can give the desired Content and Ease to an ulcerous diseased Body ; or ( as the Moralist speaks ) a Diadem to an a king Head , a gay Slipper to a pained Foot , or a Gold Ring to a sore Finger . Let a Soul be supposed actually adjoined to that glorious Assembly , and Church above , that is yet unacquainted with God , strange , and disaffected to him , alienated from the divine Life , still carnally minded , loving most , and looking back with a lingring Eye towards this present World and State of things ; full of Pride , Haughtiness , and self-magnifying Thoughts ; of Envy , Wrath , Hatred , Contentiousness ; of Deceit , Guilefulness and Dissimulation , fill'd with ravenous Lusts , and inordinate , insatiable Desires after impossible Things : Such a Soul will only seem to have mistaken its Way , Place , State and Company , and can only be a sit Associate for Devils and infernal Spirits . It s Condition would be equally uneasy to it self , and all about it ; the Outrage of its own Lusts and Passions would create to it an Hell in the midst of Heaven , and be to it as a thousand Devils , both for Wickedness and for Torment . But to give you a Summary of this internal Perfection of the Spirits of just Men , in their most perfect State , I cannot give you a fuller and more comprehensive one than is express'd in those few Words , We shall be like him , for we shall see him as he is : Where are two things conjoined , that together express the perfect State of these blessed Spirits ; Likeness to God ; and the Vision of him . And these two are so connected , as to admit of a twofold Reference each to other : Either that this Likeness to God be considered as a Preparative for the Vision of him , and so that the latter Words be considered as an Argument of the former , viz. that because it is designed we shall live in the perpetual Vision of God , it is therefore necessary we should be like him , without which we can be no way capable of such a Sight , or of beholding so bright a Glory . Or else , that the Vision of God be perpetually productive of this Likeness to him ; and so that the latter Words be understood not only to contain an Argument , whence we may conclude this Likeness must be , but also to express the immediate Cause by which it is . As the Form of Expression will admit either of these References , so I doubt not the Nature of the Thing will require that we take them in both . There could be no such Vision of God as is here meant , if there were not some previous Likeness to him , in our former State. And when , in our final State , we are first admitted to that beatifick glorious Vision , by that means , we may reasonably understand will ensue the Perfection of that Likeness . Whereof also it is to be considered , that Vision ( which spoken of the Mind is Knowledg ) must not only be taken for a Cause , but a Part ; for the Image of God is at first renewed ( and with equal Reason must be supposed at last perfected ) in Knowledg . This Image or Likeness of God therefore , if we consider the natural Order of working upon an intelligent Subject , must , as to that Part of it which hath its Seat in the Mind or understanding Faculty , be caused by the immediate Irradiation of the Divine Light and Glory upon that , and be the Cause of the rest . But both together are the inherent subjective Perfection of these blessed Spirits of the Just , and comprehend all that belongs to this their moral Perfection , the latter being it self also virtually comprehended in the former . The Vision of God therefore , or their perfect Knowledg of him , with whom they must ever have most of all to do , as the principal Object of their Fruition and Enjoyment , must be the primary and the leading thing in this their Perfection : For no doubt it is that Perfection which directly concerns their ultimate Satisfaction and Blessedness , which is here intended ; with which their eternal Employment is most conjunct and complicated , as we shall after see : They enjoy and adore the same blessed Object at once , and in doing the one , do the other . And besides the Knowledg of him , there must be by his Beams , and in his Light , ( Ps. 36. 9. ) the perfect Knowledg of all that it is needful or requisite they should know , without which , since all their Enjoyments in the Heavenly State must be in their first Rise intellectual , 't would be impossible they should ever perfectly enjoy any thing at all . And that this Perfection of just Mens Spirits is intended to be summarily comprehended in the Perfection of their Knowledg , is more than intimated by that Series of Discourse which we find , 1 Cor. 13. 9 — 12. The Apostle comparing the Imperfection of our present with the Perfection of our future State , sums up all in this , that we know now but in part , and that then we shall know as we are known : But the Perfection of this Knowledg he seems more to state in the manner of knowing , than in the extent and compass of the things known . That in this latter Respect it may admit of Increase they cannot doubt , who consider the sinite Capacity of a created Mind , and the mighty Advantages we shall have for continual Improvement , both from the clear Discovery of things , in that bright and glorious Light , and from the Receptiveness of our enlarged and most apprehensive Minds . But that State can admit of no culpable Ignorance , nor of any that shall more infer Infelicity , than include Sin. Therefore now to speak more distinctly ; We take this Perfection of the Spirits of the Just to be principally meant of their moral Perfection , such as excludes all Sin and all Misery ; as Morality comprehends and connects together Sanctity , the Goodness of the Means , and Felicity the Goodness of the End : the former most directly , but most certainly , inferring the latter . If therefore we say this is their sinless Perfection , we say all that the Case requires . In that it is said to be the Perfection of Spirits , it must indeed suppose all that natural Perfection which belongs to such a sort of Creatures , as such , in their own kind . But inasmuch as the Specification is added [ of the Just ] , 't is their moral Perfection , or most perfectly holy Rectitude , from which their Blessedness is inseparable , that seems ultimately intended . But now whereas this their ultimate Perfection hath been said to be virtually contained and summ'd up in Knowledg , we are hereupon to consider how this may appear to be a compleat Summary of all such Perfection : And nothing can more evidently appear if you join together The true Matter or Object right Manner or Nature of this Knowledg . 1. The true and proper Object of it must be , not omne scibile , but whatsoever they can be obliged or concerned to know , or that is requisite to their Duty and Felicity ; all that lies within their Compass , as they are Creatures , that in such a distinct Sphere , or in their own proper Order , are to correspond to the Ends of their Creation , i. e. to glorify the Author of their Beings , and be happy in him . Infinite Knowledg belongs not to them , is not competent to their Nature , nor necessary either to their Employment or to their Blessedness in the heavenly State. Whatsoever Knowledg is requisite to these Ends , will be included in this their final Perfection . It is , by the way , to be observ'd how this Matter is express'd , made perfect , which signifies our arriving to this Perfection out of an imperfect State. We were created with an original Perfection , sufficient to a State of Probation . By our Apostacy we became sinfully imperfect : All have sinned , and come short of the Glory of God , Rom. 3. 23. We have been put upon a new Trial by our Redeemer . Their Perfection , who have run out their Course , is , by the Grace of God , and by his Methods , restored , and improv'd to its just Pitch . They are now , their Trial being over , set in a consummate Rectitude towards the Ends of their Creation , and herein are endowed with all the Knowledg they need , viz. of such things as in reference to those Ends they can any way be concern'd with . With the blessed God himself they are most of all concerned : For him they are eternally to adore and enjoy : Therefore that their Perfection should be virtually included in Divine Knowledg , is congruous to the State of their Case , and to the Language of the Holy Scriptures , which expresses their most perfect State by the Vision of God , in the mention'd 1 John 3. 2. and Mat. 5. 8. Heb. 12. 14 , &c. Which Phrase is not borrowed from the Sight of the Eye , and transferr'd to that of the Mind , at random , or without ( most probable ) Design . It most aptly signifies the great Facility of this Knowledg ; that it is not toilsom , there is little Labour in it ; 't is not such as requires great Pains : It is but Intuition , not a cautious , wary Ratiocination , wherein we use to be very solicitous , lest we draw any irregular or untrue Consequences . We do very easily , and on the sudden , without Suspicion , or Fear of Error , only behold what is offer'd to our View . This is a great Perfection of Mind with these blessed Spirits , to be capable of knowing the greatest things so easily , and so soon , to know , by seeing . And their Aptness hereto is a moral Perfection ; for the Clearness of the Discovery infers their greater Obligation to attend , and not to divert from what shall cost them so little . The blessed God's Manifestation of himself in that brightest and most glorious Light , is not only evidently supposed ; for in his Light only can we see Light , Psal. 36. 9. but it is emphatically express'd in the before-mention'd Text , 1 Cor. 13. 12. of seeing Face to Face ; which signifies , on his part , gracious Vouchsafement , his offering his blessed Face to view ; that he hides it not , nor turns it away , as here sometimes he doth , in just Displeasure . And his Face means even his most conspicuous Glory ; such as , in this State of Mortality , 't would be mortal to us to behold : For no Man , not so divine a Man as Moses himself , could see his Face and live . And it signifies , on their part , who are thus made perfect , their applying and turning their Face towards his , viz. that they see not casually , or by fortuitous Glances , but Eye to Eye , by direct and most voluntary Intuition ; which therefore , on their part , implies moral Perfection , the Will directing and commanding the Eye , and upon unexpressible Relishes of Joy and Pleasure forbidding its Diversion , holds it steady and intent . Here our Ignorance of God is culpable , being voluntary , not liking to retain him in our Knowledg , Rom. 1. 28. There our Knowledg is inculpable and sinless , being chosen , purposed , and always , principally , for its most proper Ends , the perfect Adoration and Fruition of the blessed Object , we so fixedly behold , and so earnestly covet to know . 'T is also fit to be noted , that the very Fruition of the blessed God it self , which the holy Scripture includes in our Vision of him , is not only our very Blessedness it self , but it is our Duty too . It is a thing enjoin'd us , and comprehended in that first and great Commandment ; Thou shalt love the Lord thy God with all thy Heart , and Soul , and Might , and Mind ; which , who can perfectly do , without a complacential Acquiescence , and final Rest of their Will in him , as the best , the most perfect , and all-comprehending Good ? And hereupon , tho we are wont to distinguish our glorifying God , and enjoying him , they are most manifestly coincident , and but notionally distinct . For in this our fruitive Acquiescence of Will in him , stands our highest Veneration , our most practical , most significant Acknowledgment and Testimony concerning him , as the highest , the most compleat , and most absolutely perfect Good ; in that we seek no further , but take up our final Rest in him . This is to give him the proper Glory of his Godhead , to glorify him as God. And therefore this being the fullest Sense of that great and summary Command , it is only a commanding us to be happy . As , on the other hand , the Misery of the intelligent Creature is his greatest , and most injurious Iniquity , an Aversion of Will from the blessed God , a Testimony against him , as none of the best Good , and the greatest Indignity which created Nature can put upon him , who is Goodness it self . Thus then is the Knowledg or Vision of God , even as it is fruitive , a moral Perfection . But the divine Knowledg , more at large of these Holy Spirits , though it be principally conversant about God , as its noblest Object , excludes not their applying their Minds to other Objects too , according to their Concernment with them . And yet , 2. How aptly this Perfection is included in such Knowledg will further appear , if you consider the manner of knowing , or the special nature and kind of this Vision or Knowledg , viz. that it is not that slight , ineffectual , meerly notional , insipid Knowledg , which unregenerate Minds are now wont to have of the most evident Truths , viz. that , for instance , that God is the most excellent , the most perfect , the most desirable , as well as the most adorable Good ; which Knowledg , because it answers not the true End of divine Knowledg , is called Ignorance : Whereupon they are said to be alienated from the Life of God , through the Ignorance that is in them , Eph. 4. 18. But that Ignorance is paraphras'd by Blindness of Heart , i. e. a most perfectly voluntary and chosen Ignorance , founded in Aversion of Will. And elsewhere , Jer. 9. 3 ▪ — 6. by a refusing to know God , a saying to him , Depart from us , we desire not the Knowledg of thy Ways , Job 21. 14. Whereupon the Light that is in such is said to be very Darkness , and then how great is that Darkness ! Mat. 6. 23. This Knowledg , or Vision , now in Perfection , is most deeply and inwardly penetrative , efficacious , and transforming , admits a Light , which spreads and transfuses it self through the whole Soul. So it is , at first , in every truly regenerate Spirit ; whereby such an one is begotten into the Divine Likeness ; his Image is impress'd upon it , which , as hath been noted , is said to be renewed in Knowledg , Col. 3. 10. So that , as by solemn Message to the Sons of Men , God is declared to be pure Light , 1 John 1. 5. ( This then is the Message which we have heard of him , and declare to you , that God is Light , and with him is no Darkness at all . ) And as he is the Original , the paternal Light , the Father of Lights , Jam. 1. 17. so they that are born of him are said to be Light it self , and the Children of Light. Ye were Darkness , but now are you Light in the Lord , walk as Children of Light , Eph. 5. 8. And they are therefore said , as the Sons of God , to shine as Lights , Phil. 2. 15. ( or required to do so ; for the Words bear either Form. ) This so energetical , efficacious Light , is , in the mentioned Texts , manifestly intended to connote Holiness , as it doth also , Rom. 13. 12. which the Antithesis there shews , Works of Darkness , and Armour of Light ; and in many other Places . Accordingly the whole , even of Practical Religion and Godliness , is in the holy Scriptures express'd by the Knowledg of God , 2 Chron. 30. 22. 'T is signified to be in its own Nature sanctifying , and inconsistent with prevailing Sin , 1 Cor. 15. 34. in which they that live are therefore said to be destitute of it , who are also upon the same Account said not to have had any Sight of God ; 3 John v. 11. He that sinneth ( the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Doer , or Worker of Sin ) hath not seen God. The Light which this Vision of God receives , must , much more in the perfected Spirits of the Just , be supposed so prevalent and victorious , as quite to have chas'd away and expell'd all Remainders of this impure Darkness . Every such Spirit is , therefore , become , as it were , an Orb of purest , most operative , and lively Light , an intellectual , and a self-actuating Sun , full of Fervour and motive Power , besides mere Light. Whereupon whatsoever this Light and Knowledg discovers it is fit for such a Soul to be , it is , and fit for it to do , it can never fail to do it . Therefore the making of such Spirits perfect , must be understood , in greatest part , to consist in restoring the Order of their Faculties towards each other ; which was broken by the Apostacy to that degree , and they so debilitated , and become so languid , so impotent , and enfeebled , that neither could the one Faculty lead , nor the other follow . Whence Light , even about the most practical , and the most important Matters imaginable , true Notions , right Sentiments , signified no more to command , to govern , to form and direct the Inclinations and Motions of the Soul , than if , as to all its Sentiments about these Matters , you did put false instead of true , wrong instead of right , most absurd , most impossible , instead of most congruous , most necessary . Take , for instance , the Idea of God. Let it be supposed to comprehend ( as every one grants it doth , whether he acknowledg his Existence or no ) all conceivable , all possible Excellencies ; that it means an infinite , eternal , everliving , self-subsisting Being , most perfectly intelligent , wise , true , holy , righteous , powerful , and blessed ; the Original of Life , Being , and Blessedness to the Creation , according to the several Kinds , Natures , and Capacities of his Creatures ; the Supreme and Sovereign Lord of all , to whom it belongs to govern and dispose of what he hath made ; of most immense and abounding Goodness and Benignity , most bountiful to the indigent , compassionate to the miserable , reconcilable to the guilty , propitious to the penitent , most complacentially kind , with highest delight , to the holy and the good , severe only to the obstinately impenitent and implacable , that will by no means or methods be reclaimed . Take we , again , from hence the Measures by which we are to judge what ought to be the dispositions and deportments of his reasonable Creatures towards him , That they be entirely compos'd , and made up of Love , Reverence , Humility , Dependance , Devotedness , Subjection , Gratitude , and Adoration . And suppose we that , in the Theory , this be , as it generally is , admitted and acknowledg'd as the just and most regular Consequence of the former . And let us again suppose , That we being made after his Image , which in the Natural Part remains , and is still common to Mankind ; and as to the Moral Part is restor'd in all that are regenerate and born of God. And that therefore we ought to love universally all mankind , to wish and do well to them , as to our selves ; and no more to injure any man , than we would destroy , pull in pieces , or offer violence to our own Life and Being . And that we ought , with a more peculiar delectation , to embrace and love all holy and good men , without other distinction , than as any appear more to excel in goodness . Our Light about these things is so clear , they are so little disputable , and so difficult it is to form any argument to the contrary , that few ever set themselves , by any explicite or formed thoughts , to oppose or contend against them . It is not ( at least , not generally ) so much as attempted to disprove them , or assert contrary Principles in opposition to them . Therefore that the dispositions and common Practice of men do so little agree with these Principles , is not that their Notions are herein doubtful , but spiritless ; their Light is not uncertain , but weak and impotent . And hereupon their Knowledge signifies as little to its proper End , as if their apprehensions touching these things were none at all , or quite contrary to what they are . They as much neglect and slight the Blessed God , or decline to be concern'd with him , as if they denied all the things of him which his Idea contains ; or as if they affirmed all the things of him which it most directly excludes . They shun , they fly from him , as if they thought him the Worst of Beings , while they acknowledge him the Best and most Excellent Good : Disobey and affront him , as if they thought he had no Right to rule them ; while they confess him the Sovereign Lord of all the World. And steer their course both towards him and one another , in as direct repugnancy to his Rules , as if they thought them all ranvers'd , and that the most opposite System of Laws and Precepts were given them by some undoubted Authority , to regulate all their Practice . It would amaze a Thinking Man that all this should be so ! That Intelligent Creatures , that the Reasonable , Living , Immortal Spirits of men , should be sunk to so low a Pitch of Degeneracy and Vileness ! But much more , that it being so apparently thus , it should be so seldom reflected on ! that men are not afraid of themselves ! that they appear not as so many frightful Monsters , each in their own eyes ! That they consider not , What are these Faculties for ? Why have I such Notions of Truth in my mind ? Why have I a Will whereby to chuse , resolve , act , and be accordingly ? What a distorted , mishapen Creature is this Soul of mine ? Every thing in me running counter to right and fit ! Whatever hath thus fatally perverted all their Powers , hath stupify'd them too ; so as not only not to find fault , but to applaud and be well pleased with themselves for all this . But now shall we not take our advantage from hence , to conceive and be enamour'd of the Rectitude , the amiableness of this most excellent State of the Perfected Spirits of the Just ! Now doth Comely Order succeed instead of the most Horrid Deformity ; distorted Limbs are set right ; the Ligaments and Connection of the dis-jointed Faculties to each other are restored ; and whatsoever the enlightened Mind suggests as fit and due , presently obtains . No Complaint remains of seeing what is better , and doing what is worse ; or that when good should be done , evil is present . There is nothing but perfect Regularity , Harmony , and Agreement . All things move smoothly , and with constant Equability and Decorum . Right Dictates of the leading Faculty , and ready Compliance of such as are to follow , make with them a perpetual , even , and uninterrupted Course . Likeness to God , therefore , in every other just respect , certainly ensues , upon such preceding knowledge of him ; For the kind and nature of that knowledge being , as it ought to be , powerful , vigorous , transforming of the whole Soul , and the Will ductile and compliant ; agreeable impressions do most certainly take place . As now , beholding — we are chang'd , 2 Cor. 3. 18. Much more in that State where the injected divine beams are so strong , and vivid , and the receptive disposition so prompt , free , apt and facile . Therefore to be made like God , is to be made perfect , according to the ultimate intendment of these words . The vision , or knowledge of God in the heavenly state , being never intended for idle , ineffectual speculation ; as this perfection is not otherwise to be understood , than with reference to the ends we were made for ; that we may be immediately capable of , and apt for everlasting adoration and fruition of the blessed God , in a joint , and most full consent , and communion , with the General Assembly , the whole Community of all the blessed Spirits besides , whose eternal work and delight this will be . This likeness to God must yet be understood with exception to the Divine Peculiarities , as hath been elsewhere shewn , * ( whither we now refer , only to save the labour of transcribing . ) In respect of which Peculiarities also , there must be on our part , a correspondency , i. e. a likeness with allowance for necessary disagreement , as between a Seal and the impression , where what is convex in the one , is hollow in the other , and yet otherwise like , i. e. correspondent to each other too . So the case is between the blessed God's All-sufficient fulness , and our receptive emptiness , between his Supremacy , and our Subjection . In respect to other things common to him and us , with the rest of those happy Spirits that inhabit the Regions of light and bliss , Spirituality it self , Life and Vigour , Knowledge , Wisdom , Holiness , Love , Serenity , Benignity , Mercy , Peace , and Joy , there is a nearer resemblance ; these things passing under the same name with him , and with us , but with the infinite inequality still , of God , and Creature . Now if here we give our selves leave to pause a while , and contemplate those innumerable multitudes of pure and happy Creatures , perfected , or ever perfect Spirits , that inhabit and replenish those ample spacious Regions above , the vast ( and to us , or to any thought of ours ) immense and endless Tracts of Light and Glory . Consider them every one composed , and made up of lively Light , and Love , as we are told God is light , 1 John 1. 5. and God is love , chap. 4. vers . 16. Consider them all as most intelligent , and knowing Creatures , even of the most profound and hidden Mysteries , that here were wont to perplex and puzzle the most inquisitive mind ; ignorant of nothing , or apt to comprehend any thing , needful , and pleasant to be known , or lawful to be enquir'd into ; curious to know nothing useless , or unlawful ; most perfectly wise Creatures , prudent Sages , endowed with a self-governing wisdom ; so as easily , without a vexatious solicitude , and anxiety , but with a noble freedom , to order and command all their Thoughts , Appetitions , Actions , and Deportments towards God , themselves , and one another , so as never to be guilty of mistake or error in any motion of mind or will. Never to omit any thing in its season , or do any thing out of season . Consider them whether in solemn Assembly ( which may be stated and perpetual by successively appointed numbers for ought we know ) or diverting and retiring , or faring to and fro , as inclination , with allowance , or command , may direct . Yet all every where full of God , continually receiving the vital , satisfying , glorious Communications of the every-where present , self-manifesting Deity , all full of reverence , and most dutiful love to the Eternal Father of Spirits , his Eternal Son , and Spirit , all form'd into perpetual , lowliest , and most grateful adoration , with highest delight and pleasure , all apprehensive of their depending state , and that they owe their all to that Fulness which filleth all in all . Every one in his own eyes a self-nothing , having no separate , divided Interest , Sentiment , Will , or Inclination . Every one continually self-consistent , agreeing with himself ; ever free of all self-displeasure , never finding any cause , or shadow of a cause , for any angry self-reflection upon any undue thought or wish in that their present , perfect state , though not unmindful what they were , or might have been , and ascribing their present state , and stability , to the Grace of God , and dedicating their All to the praise and glory of that most Free and Unaccountable Grace ; all well assured , and unsuspiciously conscious , with unexpressible satisfaction , of their acceptance with God ; and placing with the fullest sense and relish their very life in his favour . All full of the most complacential benignity towards one another , counting each one's felicity his own , and every one's enjoyments being accordingly multiply'd so many thousand-fold , as he apprehends every one as perfectly pleased and happy as himself . Let but any one recount these things with himself , as he easily may with far greater enlargement of thoughts , many more such things as these , and he needs not be at a loss for a notion of this perfect state of the Spirits of the Just. And for further confirmation , as well as for a somewhat more distinct and explicite conception hereof , let it be moreover considered , What was the undertaking and design of our Redeemer ; to whom the next words directs our eye ; and to Jesus the Mediator of the new testament , and to the blood of sprinkling , &c. He was to be the Restorer of these ( once ) lost Apostate Spirits ; and besides reconciling them to God by his blood , that speaks better things than that of Abel , was to impart his own Spirit to them ; and by the Tenour of that New Testament , or Covenant , whereof he was Mediator , was not only to procure that their sins and iniquities should be remembred no more , but that the Divine Laws should be put in their minds , and written in their hearts , Chap 8. 10 , 12. They are therefore , by the blood of the everlasting covenant to be made perfect , Chap. 13. 20 , 21. in every good work to do his will , having all that wrought in them which is well-pleasing in his sight through Christ Jesus . Now when shall he be said to have accomplish'd his design ? Not till every one be presented perfect ( Col. 1. 28. ) and faultless in the presence of the divine glory ( Jude 24. ) Do but consider what was a design worthy of so great an Undertaker , the Son of God ; and of his being engaged so deeply , of his being so earnestly intent upon it , as to become first a Man , then a Sacrifice to effect it . Consider his Death and Resurrection ; wherein he will have all that belong to him have a ( Consortium ) a participation with him , and conformity to him ; as is largely discoursed , Phil. 3. and hence we are to make our estimate what is the mark and price of the high calling of God in Christ , 12 , 14. This can be no other than final consummate Christianity ; the Christians high calling in termino ; and which they that are inchoatively perfect ( or sincere ) must be so minded as to design it for themselves , verse 15. Therefore let me but tell any man , so that he can understand me , what true Christianity , now , is , and he can tell me what Heaven is . Let me tell him , what it is to be a sincere Christian in this present state , and he can tell me what it is to be perfect in the Heavenly state . The writing God's Law in the heart truly , and perfectly , goes far towards both . The two great Commandments impress'd , that are both fulsill'd in Love , are of vast compass to this purpose , and with the certain connexa , comprehend all ; Thou shalt love the Lord thy God with all thine heart , &c. And — thy Neighbour as thy self , &c. What an Heaven upon Earth , would these two create , reduc'd to practice ! And when the impression is perfect , What needs there more ? But God knows , men too commonly measure their Heaven by their Christianity , on the wrong hand ; a Christianity and an Heaven , both external and foreign to them . God deliver me from this so palpable and destructive a delusion of a Christianity , and an Heaven foreign to my Soul ! A Religion , and a Felicity that touch not our Minds , that never impress our Inner Man ; What can we be the better for them ? What to be impos'd upon by so absurd a misconceit , and so repugnant to Scripture ? Which so expresly tells us that Glory we are finally to expect , is a Glory whereby we are to be glorified , made glorious , and to be revealed in us , and wherein we are to partake with Christ , Rom. 8. 17 , 18. Or did the Son of God put on Man , and suffer so deeply for us , with a design upon us , less than this ? But now my work is done ( nor do my limits allow me to enlarge ) in reference to the 2d . Head of Discourse proposed , In what sense sincere Christians may be said to be already come to the Spirits of the Just made perfect . Enough may be collected from what hath been said . 'T is to be understood I. In a Relative sense , they are come , they already belong to that General Assembly , that Church which the Myriads of Angels , and the perfected spirits of the just , are of . A Local coming none can pretend in this case to dream of : They are said to be come to the city of the living God , the heavenly Jerusalem . Such were truly said to be come into the very Constitution of the Roman Polity , that were Civitate donati , admitted Freemen , though they lived a thousand Miles of . IId . In a real sense , by a gradual , but true participation of ( the primordia ) the first , and most constituent Principles and Perfections of the Heavenly State. And now , if that were the thing design'd , there is a most Adequate groundwork laid for a true , and the most ample Encomium of that rare Person , our never too deeply Lamented , nor too highly Renowned Queen , whose Funerals drew my thoughts to this Theme . View the Perfections of the Spirits of the Just as they were growing , and more eminently grown towards their highest pitch ; and here is our Ground . Do not wonder it is laid as high as Heaven ; for thence they begin , as well as end there . By most benign influences from thence , tho the plant was set on Earth , they had an early bud , in concealment ; but we have seen them blossom in open view , still aspiring thitherward ; as there they are fully blown . Her , otherwise , Royal Parentage was , thus , incomparably more Royal. The Lustre of Her excellent Vertues , had all the advantage , which they could have by dwelling well ; as the Endowments ( what they were ) of a Great Prince heretofore , were noted to have had the contrary disadvantage . It was common Sense , not the Poets Authority , that could make the Apprehension take place , That Vertue is more grateful exerted from a Comely Body . So illustrious an instance would give more countenance , than the most Argumentative Philosophy , to the Opinion , That Souls have a great ( subordinate ) Agency informing their own Mansions . Which the more one apprehends , the less credulous he would be of their Original Equality . It must be a very peculiar Genius , that could stamp so inimitable and undeceiving Signatures , as appear'd in Her Majesty's most graceful Countenance , in Her comely Meen , and Looks , and all Her Deportments . Whosoever should behold the Fabrick She Inhabited , made up of Pulchritude and State , must conclude some very Lovely and Venerable Inhabitant dwelt there . But nearer approaches , discover'd such Excellencies of the indwelling Mind , that Quickness of Apprehension , that Clearness and Strength of Reason , that Solidity of Judgment , that Complectionate Goodness ; The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which that Noble Philosopher speaks of , as the seed-plot of Vertues ; that must soon beget not Conviction only , but Admiration . Such were the Bounties of Nature in the forming a rare and excellent Person ; but how munificent were the Largesses of Grace ! That Reverence of the Divine Majesty that appear'd in Her whole course , a Life transacted under the Government of Religion ; Her constant care to avoid what She thought Sinful , and readiness to do what She judg'd might be Serviceable to the Interest of God ; Her Detestation of the profligate Wickedness , that She knew to be Dishonourable and Offensive to Him and of all the Principles that any way tended thereto ; Her continued Conversation with God , in the constant Practice of Religious Duties , and in all the Exercises of Godliness that belonged to Her ( most beloved and frequented ) Closet , the Family , or more Solemn Assembly ; Her most composed seriousness in attendance upon the Worship of God , in the way which She chose ( and which that She chose no one could think strange ) ; the natural , and most unaffected appearances hereof , the remotest from ostentation , but which could not quite be hid , nor ought , when in Religious Assemblies we are to testify we all Worship the same God , and that all our Applications , and Addresses , have one Center above , and are all to be directed to one and the same glorious Object ; unless one would have the Religion of the Church be allowed the retiredness of a Closet , or reduce joynt , social Worship , wherein all are , some way or other , to express their Unanimity and Consent , unto that which is meerly Solitary and Single . Her Assiduity in Her Religious course , the Seasons , Order , and Constancy whereof , seemed to be Governed by the Ordinances of Heaven , that Ascertain the succession of day and night ; so that what was said so long ago of that famed Person 's Justice ( and which equally may of Hers ) might have a nobler application to Her Religion , That one might as soon divert the course of the Sun , as turn Her from Her daily course in Religious Duties . This argued a steady Principle , and of the highest excellency , that of Divine Love. Any other would have its more frequent qualmes and inequalities . The remark was wise and weighty , concerning the insincere man , Job 27. 10. Will he delight himself in the Almighty ? will he always call upon God ? That course is never like to be even , uniform , and continued , that springs not from Love , or is not sweetened by delight and Pleasure . All these are to us great Indications of a copious Communication of Divine Grace , and that She received not the Grace of God in vain . I cannot here omit Her Reverential Regard for the Lord's-Day , which at the Hague I had a very particular Occasion to take notice of . On a Saturday a Vessel ( the Pacquet-Boat ) was stranded not far from thence , which lying very near the Shore , I view'd ( happening to be thereabouts at that time ) till the last Passengers were brought ( as all were ) safe off . Multitudes went to see it , and Her Highness being inform'd of it , said She was willing to see it too , but thought She should not , for it was then too late for that Evening , and She reckoned by Monday it would be shiver'd to Pieces , ( tho it remaining entire till then , She was pleas'd to view it that day ) but She resolved , She added , She would not give so ill an Example , as to go see it on the Lord's-Day . Next to her exemplary Piety towards God , shone with a second Lustre her most amiable Benignity towards men ; and peculiarly towards them whom she judg'd Pious , of whatsoever Persuasion in respect of the Circumstances of Religion . She opened not her mouth , but with Wisdom , and in her Tongue was the Law of Kindness . She hath divers times express'd her Acceptance , Value , and Desire of their Prayers , whom she knew in some Modes of Worship to differ from her ; as one that well understood , that the kingdom of God stands not in lesser things , but in righteousness , peace , &c and that they who in these things serve Christ , are acceptable to God , and are to be approved of men . She was not inaccessible to such of Her Subjects , whose dissentient Judgments in some such things , put them into lower Circumstances . Great She was in all valuable Excellencies , nor Greater in any , than in Her most Condescending Goodness . Her singular Humility adorn'd all the rest . Speaking once of a good thing which She intended , She added , But of myself I can do nothing ; and somewhat being by one ( of two more only ) then present , interposed , She answered , She hoped God would help Her. She is , as the Text speaks , gone to Mount Sion , in the highest Sense of that Phrase . And to sum up all , he that will read the Character , Psal. 15 , and 24. of an Inhabitant of that Holy Hill , will there read Her True and most Just Character . Wherein I cannot omit to take notice , how Sacred She reckoned Her Word . I know with whom She hath sometimes conferr'd , Whether , having given a Promise of such a seeming Import , She could consistently therewith do so or so , saying , That whatever Prejudice it were to Her , She would never depart from Her Word . These Rich Endowments every way accomplish'd Her for all the Duties that belong'd to Her , whether in Her Christian , Conjugal , or Political Capacity . Which if we consider together , the World cannot give an Instance for many By-past Ages , of so much lost out of it in One Person . When did Christianity lose so conspicuous an Ornament ? A King so Delectable and Helpful a Consort ? A Kingdom so Venerable and Belov'd a Sovereign ? For our King , how are we concern'd to pray , Lord , remember David , and all his Afflictions ? And we are to hope he hath some such sincere Purposes and Vows deeply infix'd in his heart , as those subjoin'd in that Psalm ; which will engage the Divine Presence with him ; by which , neither shall his Pressures be intolerable , nor his Difficulties insuperable ; but his how shall abide in strength , and the arms of his hands be made strong , by the hands of the mighty God of Jacob. But England , England ! How deplorable is thy case ! In what Agonies should every concern'd heart be for thee , O England ! In the latter days ( and God grant they be not too late ! ) thou may'st consider , That after many former , defeated Methods , thou hadst a Prince ( yea , Princes ) studiously intent upon making thee a Reformed , Happy People . Is there now no Cause to fear , lest it be determined , Let him that is filthy be filthy still , and him that is unjust be unjust still . — Few can be ignorant of the Endeavours of our most Gracious Queen to that purpose . And I am persuaded , nothing did more recommend our deceased , excellent Archbishop to Her Majesty , than that She knew His Heart to be as Hers , in that Design , viz. Of a General Reformation of Manners , that must have concern'd all Parties ; and without which , ( leading and preparing us thereto ) Union , and the Cessation of Parties , was little to have been hoped for . And so far as I could understand , the Attempt of it was as little intended ; being otherwise not likely to meet with either a Blessing from God , or any sufficient Disposition to it with Men. Great Dispositions must , with much Gratitude to God , be acknowledg'd in those who hold that Supreme , and this Subordinate Station . But such a Work is not likely to succeed , till ( by whatsoever Means ) Minds be brought to that Temper , that it will even do it self . And that Two such Persons should be remov'd out of them , within not much more than a Month's time , is an Awful Umbrage to us of a Divine determination , That less gentle Methods are fitter for us . And God's Holy Will be done ! It is now obvious to any considering Person , That many very useful Reflections might be made upon the Text , and the Occasion together . I shall shut up this present Discourse with these that follow : 1. It ought to be most remote from us to confine in our narrow thoughts , sincere Religion and Godliness to a Party distinguisht by little things ; and most extra-essential thereto . Take we that great Apostles Document , I perceive God is not respecter of persons ; and what he said of Nations , may not we as aptly say that of all such Parties ; They that fear God , and work righteousness , are accepted of him , Act. 10. Let us once learn to reckon substantial Godliness a greater thing , than the using , or not using this or that Ceremony . And account , that Faith , Mercy , Judgment , and the love of God , are not to be past over for as little things , as the tything of mint , annise , and cummin . I believe there are few in the World , if they cast their Eyes about them , but might truly say ( what I thank God , I have often thought ) that of all our Parties that hold the Substantials of Religion , I have known some of far greater value than my self . Let the being a good Christian , signify more with us , than to belong to a so — or so — shap'd , or — figured Church . A Noted Writer among the Ancients brings in one , saying , by way of exprobration to Christians , There is Socrates the Prince of Wisdom , if any among you be so great , let them imitate him , if they can . What Persuasion among us , can produce a greater Example than we have been now considering , or more worthy the imitation even of Private Christians ? 2. The Spirits of the Just on Earth are in a great propinquity , and have a near alliance to Heaven . They are not there to have the first foundations laid of their blessed state , but are only to be made perfect . They have in them here the first Principles , the Elements of their final blessedness . Heaven in little . As the Acorn contains the Tree , or the Embrio the Man. 3. The Just in this World are of the Church in Heaven . They are come to the General Assembly , the Church of the First-born , &c. All sincere Christians , whether in Heaven or Earth ( as hath been noted ) make but one Family , Ephes. 3. 15. Good God! Can our little differences , here , set us at greater distance than Heaven and Earth ! The Observation is worth considering of that Wise and Noble Person . It will be found a matter of great moment and use , to define what , and of what latitude those points are , which discorporate men from the body of the Church — And if any think this hath been done , now , long ago , let them seriously consider with what sincerity , and moderation the same hath been performed — &c. And if it had not been done with due sincerity , and moderation in his days , it 's much to be doubted whether it have , since . In the mean time it is to be consider'd , that what differenceth any thing , constitutes it . And if a Church ( of whatsoever denomination ) be constituted in its superstructure ( though its foundation be good ) of Hay and Stubble , of things that can belong to no Church , as a Church , it must some time or other suffer loss . And though the Builders be saved , it must be by a more penetrative , than an imagined , Purgatory-fire . 4. Angels must have kind propensions towards men , especially good men , in this World , knowing these are of the same Society and Church with them , though the Divine Wisdom hath not judg'd it suitable to our present state of probation , there should be an open , and common , intercourse between them and us . 'T is however , a great incongruity , we should have strange , uncouth , shy , frightful , or unfrequent thoughts of them , in the mean time . 5. When we find any excellent Persons in our World , attain far , and high towards the perfection of the Heavenly State , it ought to be a great encouragement to us , and is an obligation , to aspire to some like pitch . We see , it is not an impossible , or an unpracticable thing ; and should disdain to crawl , now , as Worms , when we are to soar as Angels . 6. We ought hereupon to acknowledge and adore , the Munificence , and Power of Divine Grace , that it should design the making of such Abjects as we , fit to be associated with such an Assembly , the innumerable company of Angels , and the spirits of the just made perfect ; and will not fail to effect it , if we comply with the apt methods , appointed for that blessed purpose . 7. When such ascend , and are taken up from us , that God had eminently prepared for translation , we should take great care lest we unduly regret it . That we do not envy Heaven it s own . To which they are more a-kin , than to our Earth . And which had a greater right in them than we could pretend . 8. We should look upon Funeral Solemnities for such , with more prospect than retrospect , and consider them as directing our Eye less downward to our own forsaken World , than upwards to the Celestial Regions and Inhabitants . To such , to dye , is to be born . They dye only out of our mean World , and are born into a most glorious one . Their Funerals should be celebrations of their ascent ; and an exulting Joy should , therefore , in that case , not be quite banisht from Funeral Sorrows , but be allow'd to mingle therewith , as Sun-beams glittering in a Cloud . When the greatest Person was leaving this world , that even lived in it , He says , If you loved me , you would rejoice that I say , I go to the Father . We should bear our part in the joys of heaven , upon this Occasion , if we relate to it . And when we are told , there is joy there , among the Angels of God for the conversion of such , who are thereby but prepared to come to their Assembly , we may conclude there is much more , for their glorification , when they are fully come , and joined to it . Funeral Solemnities are very dull , melancholy , shews , without such references forwards , and upwards . With how different a temper of mind would two Persons have been the Spectators of Jacob's Funeral , The one of whom should have lookt no further than the Canaanites , or Egyptians did , who would only say some great Person is dead . But the other , by Divine Illumination is enabled to apprehend , This dust here mingles with the earth of this Land , to presignify this People , of whom he was the Head , must possess it . Yea , moreover , here the Great God will fix his Residence and Throne . Upon such a Mount shall be the Palace of the Supream King. Here , after great Mutations and Revolutions , and great Destructions , both of the Egyptians and Canaanites , shall this People have a long succession of Princes and Rulers that shall be of themselves . And all this but as representing a King and Kingdom that shall rule , and spread over all the Earth , and reach up , at length into Heaven . Canaan shall be an Holy Land. Unto Sion's King shall Tributary Princes bring their Gifts out of Egypt , and Ethiopia stretch out her hands ; and all Nations serve him . His Empire shall confine with the Universe , and all Power be given him , both in Heaven and Earth . With what a large and raised mind , would such a One have beheld this Funeral ! What better Canaan than we now behold , we shall have in this world God knows ! And we should be the less solicitous to know intermediate things , when we are so fully ascertain'd of the glorious end of all things . And let us reflect upon the solemn Pomp of that late Mournful Assembly that lamented our Queen's departure out of our world , comparing it with the transcendent Magnificence of that Triumphant Assembly into which she is received above . FINIS . Some Books Printed for Brab . Aylmer . THE Blessedness of the Righteous opened , and further Recommended from the Consideration of the Vanity of this mortal Life . Of Delighting in God. The Reconcileableness of God's Prescience of the Sins of men , with the Wisdom and Sincerity of his Counsels , Exhortations , and whatsoever means he uses to prevent them . In a Letter to the Honourable Robert Boyle , Esq To which is added a Postscript in Defence of the said Letter . Self-Dedication ; Discoursed in the Anniversary Thanksgiving of a Person of Honour for a great Deliverance . The right use of that Argument in Prayer , from the Name of God , on behalf of a People that profess it . A Funeral Sermon on the Decease of that Worthy Gentlewoman , Mrs. Margaret Baxter ( Wife of the Reverend Mr. Richard Baxter ) . The above are by the Reverend Mr. John Howe . A Discourse of the great Disingenuity and Unreasonableness of Repining at Afflicting Providences : And of the Influence which they ought to have upon us , on Job 2. 10. Published upon Occasion of the Death of Our Gracious Sovereign , Queen Mary , of most Blessed Memory . With a Preface containing some Observations touching Her Excellent Endowments , and Exemplary Life . By Edward Lord Bishop of Gloucester . The Holy Bible , containing the Old Testament and the New ; with Annotations and Parallel Scriptures . To which is Annex'd the Harmony of the Gospels . As also the Reduction of the Jewish Weights , Coins and Measures , to our English Standard : And a Table of the Promises in Scripture By Samuel Clark , Minister of the Gospel . Printed in Folio of a very Fair Letter . The like never before in One Volume . The Four last Things , viz. Of Death , Judgment , Heaven , Hell. Practically Considered and Applied in several Discourses . By William Bates . D. D. A Sermon Preached upon the much Lamented Death of Our Late Gracious Sovereign Queen Mary . To which is added the Address of Condolence to His Majesty by the Dissenting Ministers . By W. Bates . D. D. Notes, typically marginal, from the original text Notes for div A44675-e440 Acts 25. 23. Diod. Sic. l. 1. Herod . Euterp . Plin. Paneg . Prov. 5. 22. Sen. Trag. Eccl. 7. 4. Chap. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in loc . Heb. 7. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id. ibid. Plutar. 1 Joh. 3. 3. Col. 3. 10. * Blessedness of the Righteous p. 69 ▪ &c. Psal. 132. Gen. 49. Min. Fel. Lord Viscount Verul . Adv. of Learn . lib. 9.