sure in heaven. If a man's soul be not in a disposition to | he equally uneasy to itself, and all about it; the outrage of comport with such terms, upon a sufficient signification of its own lusts and passions would create to it a hell, in the our Lord's pleasure, that he shall now do so; or if at any midst of heaven, and be to it as a thousand devils, both time this be the case, that he must either forego all this for wickedness, and for torment. world, and even life itself, or else renounce Christ and Christianity; he is not yet in a right posture toward 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 knowledge, and all other Christian virtues. As when the apostle, blaming the slower progress of the Christian Hebrews, chap. v. 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. vi. 1. leaving the first principles of the Christian doctrine, to go on to perfection. 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 expressed in those few words, 1 John iii. 3. 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 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 The third is the consummate state of a Christian; so is a conclude this likeness must be, but also to express the imperfect man expounded by being come to the measure of mediate cause by which it is. As the form of expression the stature of the fulness of Christ. That state, to which will admit either of these references, so I doubt not the naall gifts given by our ascended, conquering, crowned Re-ture of the thing will require that we take them in both. deemer; the whole Gospel, the apostolate, the entire mi- There could be no such vision of God as is here meant, if nistry, the whole frame and constitution of the Christian there were not some previous likeness to him, in our former church, all evangelical truths and institutions, with what-state. And when, in our final state, we are first admitted soever illuminations and influences we can suppose superadded to all these, have ultimate and final reference. And the state to which all shall come, (Eph. iv. 8-13.) is this most perfect state, in respect whereof the apostle says of himself, that he had not yet attained, nor was already perfect, Phil. iii. 12. I do not reckon the mere 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 'tis 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. i. 12. To be partakers of the inheritance of the saints in light; is of no small importance to our participation itself. We are too apt to fill our minds with ideas of a 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, a 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 aching 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 lingering eye toward, this present world and state of things, full of pride, haughtiness, and self-magnifying thoughts, of envy, wrath, hatred, contentiousness, deceit, guilefulness, and dissimulation, filled 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 fit associate for devils, and infernal spirits. Its condition would Plutar. to that beatific 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 knowledge) 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 knowledge, Col. iii. 10. 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 itself also virtually comprehended in the former. The vision of God therefore, or their perfect knowledge of him, with whom they must ever have most of all to do, as the principal object c 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 knowledge of him there must be by his beams, and in his light, (Psalm xxxvi, 9.) the perfect knowledge 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, 'twould be impossible they should ever perfectly enjoy any thing at all. And that this perfection of just men's spirits is intended to be summarily comprehended in the perfection of their knowledge, is more than intimated, by that series of discourse which we find, 1 Cor. xiii. 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 knowledge 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 finite 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,) 'tis 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 summed up in knowledge, we are hereupon to consider how this may appear to be a complete summary of all such perfection. And nothing can more evidently appear, if you join together-the true matter or object, and right manner or nature, of this knowledge. 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 knowledge 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 knowledge requisite to these ends, will be included in this their final perfection. 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 knowledge, Rom. i. 28. There our knowledge 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. "Tis also fit to be noted, that the very fruition of the blessed God itself, which the Holy Scripture includes in our vision of him, is not only our very blessedness itself, but it is our duty too. It is a thing enjoined 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, though 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 complete, 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 It is, by the way, to be observed how this matter is ex- his Godhead, to glorify him as God. And therefore this pressed, made perfect, which signifies our arriving to this being the fullest sense of that great and summary comperfection out of an imperfect state. We were created mand, it is only a commanding us to be happy. As, on with an original perfection, sufficient to a state of proba- the other hand, the misery of the intelligent creature is his tion. By our apostacy we became sinfully imperfect, all greatest and most injurious iniquity, an aversion of will have sinned, and come short of the glory of God, Rom. from the blessed God, a testimony against him as none of iii. 23. We have been put upon a new trial by our Re- the best good, and the greatest indignity which created deemer. Their perfection, who have run out their course, nature can put upon him, who is goodness itself. Thus is, by the grace of God, and by his methods, restored, and then is the knowledge or vision of God, even as it is fruiimproved to its just pitch. They are now, their trial being tive, a moral perfection. But the divine knowledge, more over, set in a consummate rectitude towards the ends of at large, of these holy spirits, though it be principally contheir creation; and herein are endowed with all the know-versant about God, as its noblest object, excludes not ledge they need, viz. of such things as, in reference to those ends, they can any way be concerned 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 knowledge, 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 mentioned 1 John iii. 2. and Matt. v. 8. Heb. xii. 14, &c. Which phrase is not borrowed from the sight of the eye, and transferred to that of the mind, at random, or without (most probable) design. It most aptly signifies the great facility of this knowledge, that it is not toilsome, there is little labour in it, 'tis 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 offered 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. xxxvi. 9.) but it is emphatically expressed in the before-mentioned text, 1 Cor. xiii. 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, 'twould be mortal to us to behold; for no man, not so divine a man as 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 knowledge, will further appear, if you consider the manner of knowing, or the special nature and kind of this vision or knowledge, viz. that it is not that slight, ineffectual, merely notional, insipid knowledge, 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 knowledge, because it answers not the true end of divine knowledge, is called ignorance; whereupon they are said to be alienated from the life of God, through the ignorance that is in them, Ephes. iv. 18. But that ignorance is paraphrased by blindness of heart, i. e. a most perfectly voluntary and chosen ignorance, founded in aversion of will. And elsewhere, (Jer. ix. 3—6.) by a refusing to know God, a saying to him, Depart from us, we desire not the knowledge of thy ways, Job xxi. 14. Whereupon the light that is in such is said to be very darkness, and then how great is that darkness! Matt. vi. 23. This knowledge, or vision, now in perfection, is most deeply and inwardly penetrative, efficacious, and transforming, admits a light which spreads and transfuses itself through the whole soul. So it is, at first, in every truly regenerate spirit; whereby such a one is begotten into the Divine likeness, his image is impressed upon it, which, as hath been noted, is said to be renewed in knowledge, Col. iii. 10. So that, as by solemn message to the sons of men, God is declared to be pure light, 1 John i. 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, (James i. 17.) so they that are born of him are said to be light itself, and the children of light. Ye were darkness, but now are ye light in the Lord; walk as contrary; that few ever set themselves, by any explicit 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 concerned 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 transversed; 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 ap pear 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 choose, resolve, act, and be accordingly? What a distorted misshapen 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 stupified them too; so as not only not to find fault, but to applaud and be well pleased with themselves for all this. 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 senti ments, 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 sup- But now shall we take our advantage from hence, to posed to comprehend (as every one grants it doth, whe- conceive and be enamoured of the rectitude, the amiablether he acknowledge his existence or no) all conceivable,ness of this most excellent state of the perfected spirits of all possible excellencies; that it means an infinite, eternal, ever-living, 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, reconcileable 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 composed 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 acknowledged 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 restored 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 ourselves; 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 h Blessedness of the Righteous. the just! Now doth comely order succeed, instead of the most horrid deformity; distorted limbs are set right, the ligaments and connexion of the disjointed 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 he, powerful, vigorous, transforming of the whole soul, and the will ductile and compliant ; agreeable impressions do most certainly take place. As now, beholdingwe are changed, 2 Cor. iii. 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 shown (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 itself, life and vigour, knowledge, wisdom, holiness, love, serenity, benignity, mercy, peace, and joy, there is a nearer resemblance; these things pass ing under the same name with him, and with us, but with the infinite inequality still of God and creature. by the tenor of that new testament, or covenant, whereof he was Mediator, was not only to procure that their sins and iniquities should be remembered no more; but that the divine laws should be put in their minds, and written in their hearts, ch. viii. 10, 12. They are therefore, by the blood of the everlasting covenant, to be made perfect, (ch. xiii. 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 accomplished his design? Not i ll every one be presented perfect (Col. i. 28.) and faultle: s, 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 to have a consortium, a participation with him, and conformity to him; as is largely discoursed, Phil. iii. and hence we are to make our estimate what is the mark and prize of the high calling of God in Christ, v. 12, 14. This can be no other than final consummate Christianity, the Christian's high calling in termino; and which they that are inchoatively perfect or sincere, must be so minded, as to design it for themselves, v. 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. Now let us here give ourselves leave to pause awhile, 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 i. 5. and God is love, ch. iv. v. 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 inquired 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, The two great commandments impressed, that are both appetitions, actions, and deportments towards God, them fulfilled in love, are of vast compass to this purpose, and selves, and one another, so as never to be guilty of mistake with the certain connexa, comprehend all: Thou shalt love or error, in any motion of mind or will; never to omit any the Lord thy God with all thine heart, &c. Andthing in its season, or do any thing out of season. Con- thy neighbour as thyself, &c. What a heaven upon earth sider them whether in solemn assembly, (which may be would these two create, reduced to practice! and when stated and perpetual, by successively appointed numbers the impression is perfect, what needs there more? But for ought we know,) or diverting and retiring, or faring to God knows, men too commonly measure their heaven by and fro, as inclination, with allowance, or command, may their Christianity, on the wrong hand; a Christianity, and direct. Yet all every where full of God, continually re- a heaven, both external and foreign to them. God deliver ceiving the vital, satisfying, glorious communications of me from this so palpable and destructive a delusion of a the every-where present, self-manifesting Deity; all full Christianity, and a heaven, foreign to my soul! A reliof reverence and most dutiful love to the eternal Father of gion and a felicity that touch not our minds, that never spirits, his eternal Son and Spirit; all formed into perpe-impress our inner man; what can we be the better for tual, lowliest, and most grateful adoration, with highest them? What to be imposed upon by so absurd a misdelight and pleasure; all apprehensive of their depending conceit, and so repugnant to Scripture? which so expressstate, and that they owe their all to that fulness which fill-ly tells us, that glory, we are finally to expect, is a glory eth 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 multiplied 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 explicit conception hereof, let it be moreover considered, What was the undertaking and design of our Redeemer, to whom the next words direct our eye: And to Jesus, the mediator of the new covenant, 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 whereby we are to be glorified, made glorious, and to be revealed in us, and wherein we are to partake with Christ, Rom. viii. 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 II. 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. 'Tis to be understood, 1. 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 constitution of the Roman polity, that were civitate donati, admitted freemen, though they lived a thousand miles off. 2. 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 designed, there is a most adequate ground-work 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, though the plant was | thought she should not, for it was then too late for that set on earth, they had an early bud, in concealment; but evening, and she reckoned by Monday it would be shiverwe have seen them blossom in open view, still aspiring ed to pieces; (though it remaining entire till then, she was thitherward, as there they are fully blown. Her otherwise pleased to view it that day;) but she resolved, she added, royal parentage, was thus incomparably more royal. The she would not give so illan example, as to go see it on the lustre of her excellent virtues had all the advantage which Lord's day. 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 poet's authority, that could make the apprehension take place, That virtue 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 in forming 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 appears in her majesty's most graceful countenance, in her comely mien and looks, and all her deportments. Whosoever should behold the fabric she inhabited, made up of pulchritude and state, must conclude some very lovely and venerable inhabitant dwelt there. But nearer approaches discovered such excellencies of the indwelling mind, that quickness of apprehension, that clearness and strength of reason, that solidity of judgment, that complectionate goodness, the ivpuía which that noble philosopher speaks of, as the seed-plot of virtues; 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 appeared 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 judged 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 a. 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 appearance 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 centre 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 joint social worship, wherein all are, some way or other, to express their unanimity and consent, unto that which is merely solitary and single.) Her assiduity in her religious course, the seasons, order, and constancy where of 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 noble 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 qualms and inequalities. The remark was wise and weighty, concerning the insincere man, Job xxvii. 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 viewed, (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 informed of it, said she was willing to see it too, but Next to her exemplary piety towards God, shone with a second lustre her most amiable benignity towards men; and peculiarly towards them whom she judged 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 expressed 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 adorned 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. xv. and xxiv. 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 conferred, 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 accomplished her for all the duties that belonged to her, whether in her Christian, conjugal, or political capacity. Which if we consider together, the world cannot give an instance, for many bypast 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 beloved a sovereign? For our king how are we concerned to pray, Lord, remember David, and all his afflictions! And we are to hope he hath some such sincere purposes, and vows deeply infixed in his heart, as those subjoined in that Psalm cxxxii. which will engage the Divine presence with him, by which, neither shall his pressures be intolerable, nor his difficulties insuperable; but his bow shall abide in strength, and the arm of his hands be made strong, by the hands of the mighty God of Jacob, Gen. xlix. But England, England! how deplorable is thy case! In what agonies should every concerned heart be for thee, O England! In the latter days (and God grant they be not too late) thou mayst 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 concerned 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 acknowledged in those who hold that su preme, and this subordinate station. But such a work is not likely to succeed, till (by whatsoever mean) minds be brought to that temper, that it will even do itself. And that two such persons should be removed out of them, within not much more than a month's time, is an awful |