Death Judgment Hell and Heaven, Part · Section 4
Concerning the joyes of HEAVEN,
Let me tell you before hand, that the excellency, glory, and sweetnesse thereof, no mortall heart, finite braine, created understanding can possibly conceive and comprehend to the life. For,
1. Paul t…ls us, 1 Cor. 2. 9. That neither eye hath seene, nor eare heard, neither heart of man conceived the incomprehensible sublimity and glorious mysteries of that heavenly wisdome, and inexplicable divine sweetnesse revealed in the Gospell: (For I take that to be his naturall immediate meaning:) How transcendently (then) unutterable and unconceiveable is the complement, perfection, the reall, actuall and full fruition of all those Evangelicall mysterious revelations, accomplished to the height in the highest heavens thorow all eternity? Where we shall enjoy the face and beatificall presence of the most glorious and all susticient GOD, as an object wherein all the powers of our soules wilbe satisfied with everlasting delight.
The eye of man hath seene admirable things: Coasts of Pearle, Crystall mountaines, rocks of Diamond, Golden mines, Spicy Ilands, &c. (so Travailers talke, and Geographers write.) aMa…soleum. Mauso… regis Cariae sepulchrum, ab Ar…emisiâ uxore extructum, tantâ operis magnificentiâ, ut inter septem orbis miracula suerit numeratum.Mausolus Tombe, Dianaes Temple, the Egyptian bMaximae hujus genetis in Aegypto fuisse memorantur circa Memphim, structurae ex quadratis lapidibus admirand…, fastigiatae ultra omnem excelsitatem, quae manu fieri posset. &c.Paramides, and all the wonders of the world.
The eare hath heard the most delicious, exquisite, and ravishing melody. Such as made even Alexander the Great transported with an irresistable pang of a pleasing rage as it were, and delightfull cSpiritus qui in corde agitant, tremulum, & subsulfantem recipiunt aerem in pectus & inde excitantur: A spiritu musculi moventur, &c. Scalig. Exercit. 202.dancing of his spirits, that I may so speake, dCarda…. Subtil. lib. 13.Exilire è convivio, &c.
Mans heart can imagine miraculous admirabilities, rarest peeces, worlds of comforts and strange felicities. In conceipt it can convert all the stones upon earth into pearles, every grasse pile into an unvaluable jewell, the dust into silver, the sea into liquid gold, the aire into crystall. It can clothe the earth with farre more beauty and sweetnesse, than ever the Sun saw it. It can make every Starre a Sun, and all those Suns ten thousand times bigger and brighter than it is, &c.
And yet the height and happinesse of Evangelicall wisdome doth farre surpasse the utmost which the eare, eye, or heart of man hath heard, seene, or can possibly apprehend. And this so excellent light upon earth discovering the inestimable treasures of hidden wisdome in CHRIST, is but as a graine, to the richest golden mine, a drop to the Ocean, a little glimpse to the glory of the Sun; in respect of that fulnesse of joy hereafter, and everlasting pleasures above: with what a vast disproportion then doth the inimaginable excellency of heavenly blisse surpasse and transcend the most enlarged created capacity? Infinitely, infinitely.
2. Our gracious GOD in his holy unsearchable wisdome doth reserve and detaine from the eye of our understandings a full comprehension of that most glorious state above; to exercise in the meane time our faith, love, obedience, patience, &c. As a father shewes sometimes, and represents to the eye of his child, a glimpse and sparkle (as it were) of some rich orient jewell, to make him love, long, pray and cry for a full sight of it, and grasping of it in his owne hand: So our heavenly Father in this case. If celestiall excellencies, and those surpassing joyes, arising principally from the visible apprehension of the purity, glory and beauty of GOD, were clearely seene and fully knowne, even by speculation, it would be no strange thing, or thanksworthy for the most horrible Beliall, *Tan…a est autem pulchtitudo justitie, tanta jucunditas lucis aeter nae, hoc est, incommutabilis veritatis, at que sapientiae, ut etiamsi non lice…et ampliùs in ea manere, quàm unius diei mo…a propter ho… solum innumerabiles anni hujus vitae pleni deliciss & circumslu…ntiâ temporalium bono…um rectò, meritó que conte…neretur. August. de Lib. Arb. Lib. 3. Cap. ul….to become presently the holiest Saint, the worlds greatest minion, the most mortified man. But in this vale of teares we must live by Faith.
3. It is a fruit of our fall with Adam, and the condition of this unglorified mortall state here upon earth, to know but in part: From which our knowledge above shall differ, as the knowledge of a child from that of a perfect man: as knowledge by a glasse, from apprehension of the reall object:1 Cor 1…. as knowledge of a plaine speech, from that which is a riddle. It is not for us (saith *Induci in nubes▪ penetrare in plenitudi nem lumin…, …umpere …la ritatis al ys…s, & lucem hab… tare maccessibilem, nec temporis est …us ne… … ribi in novissimis… eservatur, cum … mihi exhibuero gloriosum non habentem maculam aut rugam, aut aliquid … Be…n. Sup…r Ca…l. Serm. 38.one) in these earthly bodies, to mount into the clouds, to pierce this fulnesse of light, to breake into this bottomlesse depth of glory, or to dwell in that unapproachable brightnesse: This is reserved to the last Day; when CHRIST IESVS shall present us glorious and pure to His Father without spot or wrinkle.
4. Our understandings upon necessity must be supernaturally irradiated and illightened with extraordinary enlargement and divinenesse, before we can possibly comprehend the glorious brightnesse of heavenly joyes and full sweetnesse of eternall blisse. It is as impossible in this life for any mortall braine to conceive them to the life, as to compasse the heaven with a span, or containe the mighty Ocean in a nut-shell. The Philosopher could say; that as the eyes of an Owle are to the light of the Sun, so is the sharpest eye of the most pregnant wit to the mysteries of nature. How strangely then would it be dazeled and struck starke blind with the excessive incomprehensible glory and greatnesse of celestiall secrets, and immortall light?
But although we cannot comprehend the whole, yet we may consider part. Though we cannot take a full draught of that over-flowing fountaine of endlesse blisse above, yet we may taste; though we cannot yet enjoy the whole harvest, yet we take a survey of the first fruits. For, the Scriptures to this end shadow unto us a glimpse, by the most excellent, precious and desireable things of this life.
Thus much premis'd; let us (for my present purpose) about the joyes of Heaven, consider;
1. The Place, where GOD and all His blessed ones inhabite eternally.
But how can an infinite GOD be said to dwell in a created heaven?
GOD from all eternity when there was nothing, to which He might manifest and make knowne Himselfe, is not said to dwell
*As for the place of GOD before the world created, the sinite wisdome of mortall men hath no percep…i …n of it: neither can it limit the s…at of infinite power; no more than infinite power it selfe can be limited; for, His Place is in Himselfe, whom no magnitude else ca… containe. Sr. W. Rawleigh. Lib. 1. Cap. 4. Non est quod quaeras ultia, ubi …rat ante quam mundus tieret? P…eter ipsum nihil erat, ergo in seipso …. Be…. de consid. Lib. 5. Cap. 6. Antequam faceret DEVS coelum & terram, ubi habitabat? In Se habitabat apud Se habitabat, & apud Se est DEVS. Aug…in Psal. 122. Ante omnia DEVS erat solus, Ipse Sibi & mundus, & locus, & omnia. Solus autem: quia nihil extrinsecus praeter Illum. T…rtull. adversu… Praxean. non procul ab initioany where, either to have been out of Himselfe, or in any thing, but onelyonly in Himselfe. He was therefore an heaven to Himselfe. But when He pleased He created the world; that in so large and goodly a Theater He might declare and conveigh His power, goodnesse and bounty, some way or other, to all creatures. Especially, He prepared this glorious heaven we speake of, not that it might enclose or enlarge His happinesse: But that He might unspeakably beautifie and irradiate it with unconceiveable splendour of His Majesty and Glory; and so communicate Himselfe beatifically to all the Elect, Saints and Angels, even for ever and ever. I said, not that it might enclose, conclude and confine Him: For, He is as truly without the heavens, as He is in them: And He is where nothing is with Him. He was when nothing was, and then He was, where nothing was beside Himselfe. Before the Creation there was properly, neither when nor where, but onelyonly an incomprehensible perfection of indivisible immensity and eternity; which would still be the same, though neither heaven nor earth, nor any thing in them should any more be. *F…st DEVS it a ubique, ut non tantum omnes hujus universi partes permeet, sed etiam immensa illa spatia quae sunt supra coelos, (qua est naturae infinitate) penetret▪ non tamen existimes DEVM ibi ess…, tanquam in loco posi…ivo repletivè, sed tantum per immensitatem essentiae. Eustachius De DEO. …. ….But we may not so place Him without the Heavens, as to cloath Him with any imaginary space, or give the checke to His immensity by any parallell distance locall. He is said to be without the heavens, in as much as His infinite Essence cannot be *Behold, the heaven and the heaven of heavens cannot containe Thee. 1 King. 8. 27.contained in them, but necessarily containes them. He is so without them, or (if you will) beyond them, that albeit a thousand moe worlds were heaped up by His all-powerfull hand each above other, and all above this; He should by vertue of His infinite Essence, not by free choyce of will or mutation of place, be as intimately coexistent to every part of them, as He now is to any part of this heaven and earth we enjoy. In a sober sense, *Vbi est? Quid diximiser? Sed ubi non est▪ Altior est coelo, inferno profundior, latio… terrâ, mari diffusior. Nusquam est, & ubiquè est: Quià nec abest ulli, nec ullo capitur loco. Bern. mihi Col. 363.Bernard saith true; Nusquam est & ubi que est: He is no where; because no place, whether reall or imaginary can comprehend or containe Him: He is every where; because no body, no space or spirituall substance can exclude His presence, or avoid the penetration (if I may so speake) of His Essence.
This glorious Empyrean Heaven (where nothing but light and blessed immortality, no shadow of matter for teares, discontentments, griefes, and uncomfortable passions to worke upon, but all joy, tranquillity and peace, even for ever and ever doth dwell) is seated *There is a place beyond that slaming Hill, From whence the starres their thin appearance shed, A place beyond all place, where never ill Nor impure thought was ever harboured: But Saintly Her…es are for ever said To keepe an everlasting Sabbath…rest, Still wishing that, of what they are still possest, Enjoying but one joy, but one of all joyes best. Fletcher, CHRISTS Victory, pag. 2. St. 6.above all the visible Orbs, and Starry Firmament. See Deut. 4. 39. & 10. 14. Iosh. 2. 11. Pro. 25. 3. 1 King. 8. 27. 30. 39. 43. 49. Luke 24. 51. Acts 1. 9. & 7. 69. Eph. 4. 10. 2 Cor. 12. 2. where it is called the third heaven.
1. The first is that whole space from the Earth to the Sphere of the Moone; where the birds fly; whence raine, snow, haile, and other Meteors descend. See Gen. 7. 11. Psal. 8. 8. Mat. 8. 20. Deut. 28. 12. Mat. 6. 26. where they are called foreign.
2. The second consists of all the visible Orbs. See Gen. 1. 14, 15. where he cals the whole foreign, Expansion, Firmament, Heaven. And in this He placeth the Sun, Moone, and other Starres, Deut. 17. 3. Within this second Extension we comprehend three other Orbs, represented to our knowledge by their motion. Of which see *Communis quidem opinio est decem tantùm esse coelos mobiles: nempè 7 coelos Planetarum, Coelum Stellatum, Coelum Cristallinum, & primum mobile. Verùm mihi valdè probabilis visa est recentiorum Mathematicorum sententia, undecim esse coelos mobiles: ita ut inter firmamentum, & primum mobile, pro unico Coelo Cristallino, duplex coelum constituatur. Namque pro unico motu trepidationis, qui Coelo Cristallino tribuebatur, quem admitti non posse demoastrant, ponunt duplicem motum librationis: alterum ab Ortu ad Occasum, & è contrà, quem tribuunt nonae spherae. Alterum à Septentrione ad Austrum, & è contrà, quem decimae Spherae assignant. His additur undecima Sphaeraseu primum Mobile Deni que Theologi praeter Coelos mobiles, admittunt supremum Coelum immobile, quod Empy…um appellant, quod sit sedes Beatorum. D… Coelo. 2. 6.Eustachius Table, at pag. 94.
3. The third is that where GOD is said specially to dwell; whither CHRIST ascended, and where all the blessed Ones shall be for ever.
No *Ne que ex sensu, ne que ex motu, ne que ex effectu, aut adjuncto aliquo, sed ex solâ DE… per Scripturas revelatione nobis innotuit. Tilen.naturall knowledge can possibly be had of this heaven: neither any helpe by humane arts, Geometry, Arithmetike, Opticks, Hypotheses, Philosophy. &c. To illighten us thereunto. For, it is neither aspectable nor moveable. Hence it is that Aristotle, the most eagle-eyed into the mysteries of nature of all Philosophers, and whom they call Natures Secretary; yet said, that beyond the moveable Heavens, there was neither body, nor *foreign. De Coelo. Text. 99.time, nor place, nor vacuum. But GODS Booke assures us of this Heaven of happinesse, and House of GOD, above all the aspectable mooving Orbs. 2 Cor. 3. 2. Eph. 4. 10. 1 Kin. 8. 27. 30. 39. 43. 49.
And, it is the biggest and most beautifull Body of the whole creation, incorruptible, unmooveable, unalterable: wholly shining with the most exquisite glory and brightnesse of purest light: wherein, as in a confluence of all possible felicities, Iehovah, GOD blessed for ever, doth familiarly and freely communicate Himselfe to be beatifically seene, and fully enjoyed face to face of all the elect, humane and Angelicall spirits for ever. Where the glorified Body of IESVS CHRIST shines with unconceiveable splendour above the brightnesse of the Sun, &c.
This place most excellent replenished with those unknowne pleasures which attend everlasting happinesse, where GOD, blessed for ever, is seene face to face, is made admirable and illustrious by its bignesse and beauty.
Guesse the immeasurable magnitude and beautifull signes of it,
1. By its *Statum Ecclesiae conti…uum a suo tempore in omnem us que aeter …itatem de…cripsit Iohannes, sicut Prophetae Iesaias & Ezechiei… quae causa est, cur non omnia ista vaticinia, vel de solâ Ecclesiâ, vel de solo Coelo, sed de utro que simul intelligi possint, out debeant; verùm servatâ moderatione. Nequè enim omnia quae de Ecclesiâ sunt, …a etiam de coelo intelligi possunt. Nequè vicissim omnia, quaede Coelo, ea ad Ecclesiam accommodari queunt. But ye are to observe, that it is not the purpose of the HOLY GHOST to set forth the just and full composse of the Hea… enly Ierusalem: (For it is immeasurable to our capacity) but by this great measure. He giveth us, as it were, some t…ste of the largenesse thereof. Gyffard upon Rev. Cap. 21.description, Rev. 21. It is called Ver. 10. by an excellency, That great City, &c. Which if it be immediately meant (as many learned and holy Divines would have it) of the glory of the Church here on earth, when both Iewes and Gentiles shalbe happily united into one Christian Body and Brother-hood, before CHRISTS second comming, it is no lesse pregnant to proove, that the Heaven of Heavens is a place most glorious above all comparison and conceipt. For, if there be such goodlinesse, amplitude, beauty and majesty in this Militant Church; how infinitely will this beauty be yet more beautified, and all this glory glorified with incredible additions in the Church Triumphant. If there be such excellency upon earth, what may we expect in the Heaven of Heavens.
2. By those many *Habitationes sunt in coelis, quae sufficiant infinitis mundis capiendis: imò virtus est in as…ēsione CHRISTI, ad praeparandum locum infinitis etlam mundis, nedum omnibus hominibus qui in hoc uno mundo sunt. Sed causa est in hominibus ipsis qui desunt sibi, nequè …edunt in illum sanguinem quo praeparantur nobis illa in coelis loca. Rolloc. in Io…n. Cap. 14.Mansions prepared for many thousand thousands of glorified Bodies after the last Day, Ioh. 14. 2. Besides the numberlesse numbers of blessed Angels; the present inhabitants of those heavenly Palaces.
3. By the incredible distance from the earth to the Starry Firmament. If I should here tell you the severall *Mathematici alij distantiam Coeli Stelliferi, seu firmamenti metientes, numerant 16538562. milliaria Germanica: alij, ut Bernardinus & Rosetus numerāt 65257500. Age igitur … Quantam dicis Astrologe à centroterrae, ad coelum octavum seu firmamentum vulgò appellatum dista…iam. Vulgò intervallum dicitur continere Diametros terrae 10040 11/24. Terrae verò Diametro tribuuntur partes 120. Vni…ui que parti milliaria 6a. Quae ducta in totum Diametrum conficiunt summam milliariorum 7440. Qui numerus multiplicatus per 10040 11/24. ostendit distantiam terrae ab orbe octavo, nempè 74703180. milliariorum See Casman. Ouranogra. Be it so, that the adventure of Mathematicians in this Point be too audacious and peremptory: and that the sublimily, and how many miles it is distant, cannot be certainly knowne: yet you must n…eds be of …y Authors mind: Dubitari non potest magnam esse Expanss coelestis intercapedinem & altitudinem: siquidem, id testatur cùm visus ipse, tùm passim sacra Scriptura: Ioh 11. 8. Dicuntur coeli altissimi; ideó que quantitas corum est impervestigabilis, & al…itudo homini inscrutabilis. Idem. Ibid.computations of Astronomers in this kind, the summes would seeme to exceed all possibility of beliefe. And yet besides, the late learnedst of them place above the eight Sphere, wherein all those glorious lamps shine so bright, *Maginus was the man, who by his admirable ar… of latter times added a tenth mooveable Heaven▪ so that now there are three mooveable Heavens above the Firmament, as our Masters in that Profession teach us. S…c Maginus his Theoriques. Eustachius followe… him. De Mundo & Coelo. pag. 64. 65.three mooving Orbs more. Now the Empyrean Heaven comprehends all these; how incomprehensible then must its compasse and greatnesse necessarily be?
4. By considering, what a large Expansion and immensity the mighty LORD of heaven and earth is like to chuse for revealing His glory in the highest and most transcendent manner to all His noblest creatures; infinitely endear'd unto Him by the bloudy death of His dearest Son, even the Son of His love, thorow all eternity. Who doth all things like Himselfe: if He love, it is with a fr…e, infinite, and eternall love: if He worke, He makes a world: If He go out with our Hosts, the Sun shall stand still if need be, and the Starres must fight: if He come against a people, He will make His sword devoure flesh, and His arrowes drinke bloud: if He be angry with the world, He brings a sloud over the whole face of the earth. If He set His affection upon a mortall worme, that trembles at His Word, and is weary of sinne; He will make him a King, give him a Paradise, crowne him with eternity: if He builds a house for all His holy Ones; it must needs be a None-such; most magnificent, stately and glorious, farre above the reach of the thoughts of men.
5. What a spacious and specious inheritance; what a rich, super-eminent and sumptuous Purchase and Palace do you thinke was the precious bloud of the Son of GOD by its inestimable price and merit, able to procure at the hands of His Father, for His Redeemed?
Let us here also lay hold upon some considerations, whereby we may behold (at least) some little glimpses of the admirable glory of its light.
1. To say nothing of that glorious projection and transfusion of Aethereall light, both of the Sun and of the Starres, of the six magnitudes, which by Astrologicall computation, constitute *See Casman. Astrol. p. 1. cap. … ▪ Vt in nullum numerum ponamus, aut Veneris, aut Mercurij sydera, nec computemus stellas novem, quas obscuras, aut quinque, quas rubeas appellant, vel nebulosas: nullo etiam numero habeamus infinitas alias, quae sexto ordine sunt minores.three hundred Suns at the least, (whence ariseth a masse of shining beauty) upward into the Empyrean Heaven; which Patricius endeavours industriously to proove; I say, to passe it by as a groundlesse aNihil temerè hic vel asseverare, vel inficiari debeo. Novi interim, Beatorum domicilium illud, supremum coelū d… pingi lucidissimum sub imagine novae Hierosolymae. Apoc. 21. 23. Dicitur: Non eget Sole & Lunâ, ut luc… ant in eâ. Nam gloria DEI illustrateam: & Lucerna ejus est Agnus. Quid hinc mi Patrici? Desententiâ Iohannis: Aliam esse lucem coelestis gloriae; aliam Solis & Luna: Non opus esse Sole (ait) & Lunâ: Negatio est sydereae lucis. Opponitur ci affirmatio divinae lucis & gloriosae, quae proficiscitur à DEI gloriâ & Agno Filio DEI. Ibid. Ne que vrbi ista eget Sole, &c.) Non negat, quin Sol & Luna in firmamento suum retentura sunt lumen: sed ait supremum illud coelum, longè praestantio…i luce splendere, nec opus habere tali Sole & Lunâ. Gloria inquit DEI foreign. Discrimen facit inter foreign gloriam DEI, & inter foreign quo ipsa urbs illustratur. Gloria DEI majestas est DEI, lux que illa, Deitasipsius, quam inhabitare DEVS dicitur. Ea omnibus est inaccessa, & corporeis oculis invisibilis. Ab hac majesta te verò pro bene placito voluntatis DEI, lumen creatum proficiscitur, quo tota urbs splendet: & quo electis etiam communicato, efficit DEVS, ut ipsum plenè, & quas facie ad faciem cognoscant. Zanch. De Coelo beato. Cap 4.conceipt; let us take a scantling, as it were, and estimate of the incomparable brightnesse and splendour of the highest heaven; by that which Orthodoxe Divines soberly tell from Rev. 21. and other places; to wit, that it is verus foreign, wholly light, not like the Starry Firmament, bespangl'd here and there with glittering spots: but all as it were, one bCoelum Beatorum est imprimis lucidis…imum, eó que verus foreign: Hoc est totum & omni ex parte luminosum ac splendidum. Non enim est sicut firmamentum varijs ornatum …ellis, eó que alibi lucidum: alibi verò non it a lucidum, sed totum est pellucidum. Est enim perindè at que si totum sit quidem Sol maximus, & omnia suo ambitu complectens. Ne que lux illa est similis luci stellarum, ne que etiam ejusdem generis. Sed est lux verè divina, licèt creata: idcircò quià lux est alterius generis, & lux est gloriae, non penetrat huc ad nos us que : oculis tamen corporeis futuro saeculo à nobis videbitur. Ide… Ibid.great Sun. From every Point powring out abundantly whole rivers, as it were, of purest heavenly light, &c. Hence with allusion to brightest things below; it is said to have a wall of Iasper, building of gold, a foundation of precious stones, and gates of pearles. Being cleare as Cristall; shining like unto glasse; transparent in brightnesse as a molten looking glasse. It may be, those places may also in latitude of sense intimate and include this glorious visible light I speake of. Coloss. 1. 12. Psal. 36. 9. 1 Tim. 6. 16.
Ancient Divines also apprehended this glorious beauty and brightnesse in the blessed heaven.
The eternall City (saith *Incomparabilitèr clara est civitas eterna: ubi victoria, ubi veritas, ubi dignitas, ubi sanctitas, ubi vita, ubi aeternitas. De vitâ aeternd. Oh how brave, how beautifull, how glorious, how glittering, how gorgeous, how admirable a City is this! For, if the gates be of pearle, and the streets of g…ld; then what are the inner roomes? What are the dining chambers? And what are the lodging roomes? O how unspeakable is the glory of this city; that Kings shall throw downe their Crownes and Scepters before it, counting all their pompe and glory but as dust in respect of it? And the magnificence and pompe of all the Potentates of the earth shall here be laid downe. And albeit none of the Kings and Nobles of the Gentiles might be admitted into the old Ierusalem, yet all the Gentiles that believe shalbe admitted into this new Ierusalem, and made free Denisons thereof for ever. Dent upon the Rev. I might tell you here of many other probable singularities about this celestiall palace, and that from the hand of some godly and learned Divines: To wit, [That this third Heaven is not penetrable by any creature; whereas the other two are passable by the grossest Bodies; so that it is said to open to the very Angels. Ioh. 1. 51. Who, though they be able to penetrate all things under it, yet are they no more able to enter that Body▪ than they are to passe into one anothers natures▪ Hence it comes to passe, that the third Heaven gives way to Angels, soules and bodies of men to enter in by miracle: GOD making way by His power, where nature yeelds no passage. For, it is without pores, and cannot possibly extend or contract it selfe into a large or straiter compasse. That, Tertium hoc & summum coelum, in medio non est corpus solidum: sed inest aura aliquis coelestis quae supplet defectum aeris corporibus glorificatis: In qua etsi pori non sunt, in nobis tamen porierunt, in quibus erit haec natura coelestior; qu… etiam aeris vicem supplebit ad sermonem. In coelo enim usuri sumus Hebr…â linguâ: 1. Nam natura ibi redibit, quae primitùs hanc linguam tenuit. 2. Confusio linguarum maledictior fuit. And this aura coelestis (say they) shall maintaine life eternally; and be answerable to our constitution, even as this atre is, &c.] But as I would my selfe by no means confidently entertaine, so will I never ebtrude upon others any thing in this or any other divine point; but that onelyonly which i… grounded (either directly and immediately, or by good and sound consequence) upon GODs sure Word.Austin) is incomparably bright and beautifull; where there is victory, verity, dignity, sanctity, life, eternity.
If those which be condemned (saith Basill) be cast into utter darknesse; it is evident that those which walked worthy of GOD, have their rest in supercelestiall light.
2. Besides the superexcellency of its native lustre, that I may so speak, this blessed heaven wil yet be made infinitely more illustrious and resplendent by all the most admirable and amiable shining glory of that dearest ravishing object, to a glorified eye, the glorified Body of IESVS CHRIST. In respect of the beauty and brightnesse whereof, all sydereall light is but a darksome mote, and blackest mid-night. See Mat. 17. 2.
3. Adde hereunto the incredible and unspeakble splendour of many millions of glorified Saints, whose bodies also will out-shine the Sun. See Mat. 13. 43. Phil. 3. 21. Dan. 12. 3. Who are said to shine as the brightnesse of the Firmament, as the Stars, Dan. 12. 3. As the Sun, Mat. 13. 43. To be like CHRIST Himselfe, Iohn 3. 2. And to appeare with Him in glory, Col. 3. 4.
Now, what a mighty and immeasurable masse of most glorious light will result and arise from that most admirable illustrious concurrence, and mutuall shining reflexions of the Empyrean Heaven more bright and beautifull than the Sun in his strength, the Sun of that sacred Pallace, and all the blessed Inhabitants? All which every glorified eye shalbe supernaturally inlarged, enabled, and ennobl'd to behold and enjoy in a kindly and comfortable manner with ineffable delight and everlastingnesse!
4. If the porch and first entry be so stately and glorious, garnished and bespangl'd with so many bright shining Lights and beautifull Starres: What workmanship and rare peeces, what majesty and incomprehensible excellencies may we expect in the Palace of the great King, and the heavenly habitations of the Saints and Angels? * How full of beauty and glory are the chiefe roomes and Presence-Chamber of the great and royall Monarch of Heaven and Earth?
O with what infinite sweetest delight may every truly gracious soule, bathe it selfe before-hand, even in this vale of teares, in the delicious and ravishing contemplation of this most glorious Place, wherein he hath an eternall blisfull mansion most certainly purchased and prepared for him already, by the bloud of IESVS CHRIST! Let us therefore (as an holy Divine would have us) spend many thoughts upon it; Let us enter into deepe meditations of the inestimable glory of it: Let us long untill we come to the fingering and possession of it: even as the heire longeth for his inheritance.—Let us strive and straine to get into this golden Citie; where streets, walls and gates, and all is gold, all is pearle: nay, where pearle is but as mire and dirt, and nothing worth. O what fooles are they, who deprive themselves willingly of this endlesse glory for a few stinking lusts! O what mad men are they, who bereave themselves of a roome in this Citie of Pearle, for a few carnall pleasures! O what bedlams and humane beasts are they; who shut themselves out of these everlasting habitations, for a little transitory pelfe! O what intolerable sots and senselesse wretches are all such, who wilfully barre themselves out of this Palace of infinite pleasure, for the short fruition of worldly trash and trifles?
2. In a second place, let us take notice of some names, titles and epithetes attributed to heavenly joyes, eternall glory, which may yet further represent to our relish their incomparable sweetnesse and excellency. They are called,
1. A Kingdome, Mat. 25. 34. Luke 12. 32. Now a Kingly Throne is holden the top and crowne of all earthly happinesses: the highest aime of the most eager and restlesse aspirations and ambitions of men. A confluence it is of riches, pleasures, glory, all royall bravery, or what mans heart can wish for outward welfare and felicity. *Who hath not observed what labour▪ practice, perill, bloud shed, cruelty, the Kings and Princes of the world have undergone, exercised, taken on them and committed; to make themselves and their issues Masters of the world. S. W Rawleigh.What stirres and stratagems, what murders and mischiefes, what mining and counter-mining, what mysterious plots and machivillian depths, what strange adventures and effusions sometimes even of bloudy seas, to catch a Crowne? Witnesse Lancaster and Yorke, nay all habitable parts of the earth, which from time to time have become bloudy cock-pits in this kind.
2. An Heavenly Kingdome, Mat. 7. 21. And 18. 3. to intimate, that it surpasseth in glory and excellency all earthly kingdomes, as farre as heaven transcendeth earth, and unconceiveably more.
3. The Kingdome of GOD, Acts 14. 23. A Kingdome of GODS owne making, beautifying and blessing; who doth all things like Himselfe, as I said before: replenished and shining with Majesty, pleasures and ineffable felicities, beseeming the glorious Residence of the King of Kings.
4. An Inheritance, Acts 20. 32. Not a tenement at will, to be possessed or left at the landlords pleasure: but an inheritance setled upon us, and sealed unto us by the dearest and highest price that ever was payed, which wilbe as orient, precious and acceptable, after as many millions of yeares, as you can think, as it was the very first day it was powred out and payed.
5. A rich and glorious inheritance, Eph. 1. 18. Fit for the Majesty and mercy of Almighty GOD to bestow; the un-valuable bloud of His Son to purchase, and the dearely Beloved of His Soule to enjoy.
6. An Inheritance of the Saints in light, Coloss. 1. 12. Every word sounds a world of sweetnesse.
7. An Inheritance incorruptible, and undefiled, and that fadeth not away, 1 Pet. 1. 4. There can never possibly be the least diminution, much lesse any abolishment of the least glimpse of heavenly glory. But all blisse above wilbe as fresh and full innumerable yeares hence, as at our first entrance, and so thorow all eternity.
8. A Crowne of righteousnesse, 2 Tim. 4. 8. Fairly come by, and full dearely bought. A crowne of life, Ia…. 1. 12. A Crowne of glory, 1 Pet. 5. 4. Glory it selfe, Rom. 9. 23. Nay, an exceeding exceeding eternall waight of glory, 2 Corinth. 4. 17. Which Crownes, Kingdomes, Pearles, Iewels, Feasts, &c. do but weakely shadow out unto us. A superlative transcendent Phrase (saith one) such as is not to be found in all the Rhetoricke of the Heathens, because they never wrote of such a theme, nor with such a spirit.
9. Fulnesse of joy, everlasting pleasures, Psal. 16. 11. A swift flowing river and torrent of pleasures, Psal. 36. 8. The very joy of our LORD and Master, Mat. 25. 21.
3. In a third place, let us consider the beauty and blessednesse of glorified Bodies.
I do not here curiously enquire with the Schoole-men; whether the glory of the body doth spring originally out of the blessednesse and beautifull excellency of the soule, and so redounds upon the body, by a continued constant influence, as Aquinas thinks. Or, (which I rather follow) that those excellent endowments and heavenly splendours are originally and dispositively implanted by GODS hand in the reformed body, onelyonly perfected and actuated (as it were) by the glorious soule, as Bonaventure supposeth. Sure I am in generall, they shalbe made like the glorious Body of CHRIST, Philip. 3. 21. And that is happinesse and honour enough, inexplicable, supereminent.
Besides their freedome from all defects and imperfections, diseases and distempers, infirmities and deformities, *Restat ergò, ut suam recipiat quisque mensuram, quam vel habuit in juventute, …msi senex est mortuus… vel fuerat habiturus, si antè est defunctus. Aug. de Civit. DEI. Lib. 22 Cap 15. Circa triginta annos desinierunt esse, etiam saeculi hujus doctissimi homines, juventutem. Idem Ibid. Resurgent omnes tàm magni corpore, quàm vel erant, vel futuri erant in juvenili aetate. Idem. Ibid. Cap. 16. Quibus omnibus pro nostro modulo consideratis & tractatis, haec summa conficitur, ut in resurrectione carnis in aeternum eas mensuras habeat corporum magnitudo, quas habebat, perficiendae sive perfectae, cujuscun que indita corpori ratio juventutis, in membrorum quo que omnium modulis congruo decore servatur. Ibid Cap 20. All the bodie… of the Elect shall arise in that perfection of nature, whereunto they should have attained by their naturall temper and constitution, if no impediment had hindered: and in that vigour of age, that a perfect man is at about three and thirty yeares old, each in their proper sexe. So saith some worthy Divine, whose name I forgot to note when I tooke his Saying.maimednesse and monstrous shapes, infancy, or decrepitnesse of stature, &c. From want of meate, drinke, mariage: for we shalbe like the Angels of GOD in heaven, Matth. 22. 30. We shall hunger no more, neither thirst any more, Rev. 7. 16. of sleepe; for, there shalbe no wearying of the body, or tyring the spirits; for, we shall live by the all-sufficient Spirit of GOD, which never needs refreshing: of physicke; for, we shall enjoy *A ssruere licet, sanitatem vitae futurae ità vigere, & immutabilem, ac inviolabilem fore▪ ut inessabili quadam dulcedine suavitatis totum hominem repleat, & omne quod alicujus in se vicissitudinis, mutabilitatis, aut laesionis suspicionem praetendere queat, procul ar…at, at que repellat. Anselm. de simililitud. Cap. 54.perpetuall impregnable health: a glorified body cannot possibly be distempered; either by inward contrariety of elementary qualities; or any outward contagion, or hurtfull impression: of aire; to coole our heat, or keepe us from stifling: of clothes; for, we shalbe clothed with long white robes of immortality, Rev. 7. 9. which can never be worne out; but shall be so beautifull and glorious; that like the Sun, we shall be best adorned, when we have no other covering, but our owne resplendent Majesticall brightnesse: of Sun; for the glory of GOD shall illighten that heavenly city; and the Lambe shalbe the light thereof, Rev. 21. 23. Of any thing; for, GOD shalbe unto us All in All, 1 Cor. 15. 28.
I say, besides an everlasting exemption, and priviledge from all ils, paines, miseries; our bodies shalbe gloriously crowned with many positive prerogatives, marvellous excellencies, high and heavenly endowments.
1. Immortality, 1 Cor. 15. 54. Glorified bodies can never possibly die. They shall last as long as GOD Himselfe, and run parallell with the longest line of eternity. In which respect also, our condition is a thousand times more happy and glorious, than if we had stood still with Adam in his innocency and felicity. If so, he could but have conveighed unto us bodies immortall *Immortalitas sumitur quadrifariam: Pro 1. Impotentia moriendi absoluta, & natura. Sic solus DEVS immortalitatem habet, 1 Tim. 6. 16. 2. Impotentia moriendi ex gratia creationis: sic Angeli & animae humanae sunt immortales. 3. Impotentia moriendi ex gratia doni: sic coelum novum, terra nova, corpora beatorum immortalitatem habebunt. 4. Potentia non moriendi ex aliqua Hypothesi, licet in se sit mortale. Sic homo ante peccatum erat immortalis corpore, ex Hypothesi unionis cum anima originaliter perfecta, immortali.potentiâ non moriendi ex Hypothesi, as they say; that is, endowed onelyonly with power of not dying, if so and so: but now they shall be immortall impotentiâ moriendi, that is, shine for ever in the highest heavens with impossibility of ever perishing.
2. Incorruptiblenesse, 1 Corinth. 15. 42. 54. For, every glorified body shall for ever be utterly impassible, and un-impressionable with any corruptive quality, action, or alteration. Whether, 1. By the power of some peculiar glorifying endowment implanted in the body, or redounding from the soule upon the body for that purpose: Or, 2. From an exquisite temper and harmony of the Elementary qualities freed everlastingly from all possibility of any angry contrariety and combate: Or, 3. Which seemeth most probable and approoved by the learned'st Schoole-men, from an exact subjection of the body to the soule, as of the soule to GOD: I say, whether so or so, I doe not here enquire or contend; but leave all alterations in this kinde to the curious disquisitions of such idle and ill-exercis'd Divines. The testimony of GODS never-erring Spirit (in the cited place) is more than infinitely sufficient to assure every Christian heart, that our raised bodies, reformed by the All-mighty glorious hand of GOD, shall never more be exposed to violence or hurt from any externall agent: or obnoxious to the least disposition towards any inward decay, putrefaction or dissolution.
3. Potency, 1 Corinth. 15. 43. Our soules are in nature, substance, and immateriality like the Angels of GOD: One of which killed in one night an hundred fourescore and five thousand, 2 Kings 19. 35. And therefore little know we, though the edges, excellency and executions may be dul'd and drown'd in our heavy, fraile, sinfull bodies, of what might and power they may be originally. But then, when to the soules native strength, there is an addition of glorifying vigour, and GODS mighty Spirits more plentifull inhabitation; and it shall also put on a body, which brings with it, besides its owne peculiar inherent power, an exact serviceablenesse and sufficiency apted and apportion'd to the soules highest abilities and executions; *In futuro igitur, ut jam praelibavimus, & sie justus ortus erit, ut etiam si velit, terram commovere possit. Anselm. de similitud. Cap. 52. Verùm praestabunt viribus, quicun que supernis viribus associantur civibus, in tantum, ut nullatenus illis quisquam obs…stere valeat, vel si movendo quid, aut evertendo voluerit, a suo statu quin illicò cedat. Nec in eo quod dicimus majori laborabunt conatu, quàm nos modò in oculorum nostrorum motu. Ne quaeso similitudo illa Angelorum nostro excidat ab animo quam adepturi sumus in futuro; quatenus si in hac forticudine, aut in his quae dictu…i sumus ad exemplum non occurrit, vel ipsa per quam Angelis adaequabimur, ad ea comprobanda prosit. Si igitur in quibus Angelos valere constat, nostra nihilominus fortitudo valeat: neminem autem qui dubitet puto existere, Angelos ea quae volunt fungi fortitudine. Cum igitur similes eis fuerimus, nunquam imbecilliores illis crimus. Sed fortassis quaereret aliquis, quid nobis tune illa fortitudo praestabit, …um singulis tam convenientèr, ut convenientins nequeant ubi que dispositis nihil immutandum, nihil evertendum, nihil statuendum sit, in quo vires suas exercere possit? Qui hoc dicit, paucis nobiscum quid in hujusmodi habeat usus humanus attendat, & videbit quia non semper omnibus quae habemus, & quae nos habere non parum gaudemus actu utimur. Sicut verbi gratia, ipso visu potestate aliqua nonnulla…um scientia rerum, & multis in hunc modum: sic & tune de qua agitur fortitudine erit. Sola nam que possessio nobis grata erit, & exultatio grandis: licet in actu nequaquam sit necessaria nobis cunctis, ut dictum est, in suo statu convenientèr locatis. Haec eadem quaestio, si aut de velocitate, aut de aliquâ beatitudinis partium movetur, hac solutione, si non aptiorem lector invenerit, solvatur. Ibid.how incredibly powerfull and mighty may we suppose a Saint in heaven shalbe?
4. Spiritualnesse, 1 Cor. 15. 44. Not that our bodies shall be turned into spirits, but imployed spiritually. Or more fully thus:
1. Because they shalbe fully possessed with the *Corpus gloriosum perfectè movebitur Spiritu DEI: sicut movetur ab animâ: non quod animâ tune sit cessatura movere aut a gere: sed quod ipsa quo que plena spirituali luce, & perfectione corpus spiritualiter tune movebit, ut cibo, potu, vestitu. Aere, calore nullo in ligeat amplius. Par. Excitatur corpus spirituale] Hoc est vitam & Esse suum non tam habens ab animâ istâ ejus que facultatibus naturalibus: (Quanquam etiam tum eadem haec anima nostra conjungetur cum eodem ipso corpore nostro, & peream etiam tum vivemus) tamen corpus quod excitabitur, non tam habebit vitam & Esse suum ab eâ quam â Spiritu illo CHRISTI, quià ità ut sic loquar, animabit & animam istam & corpus istud, ut totus homo gloriosus instar ipsius CHRISTI conspiciendus sit. Rollocin Iohan. Cap. 5.Spirit, which dwelling primarily and above measure in CHRIST our head, is communicated from Him to us His members; so that then we shall no more live by our animall faculty, nor need for preservation of life meat, drinke, sleepe, clothing, physicke, or the former naturall helpes. In which respect they cease to be naturall bodies, being freed from those animall faculties of nourishing, increasing, and multiplying by generation. They shall no more live by vertue of food and nourishment thrice concocted: first, in the stomach, &c. but shalbe spirituall and heavenly, living without all these helpes, as the Angels in heaven do.
2. Because they shall in all things become subject to the Spirit of GOD; and be wholly, perfectly, and willingly guided by Him, with a spirituall, Angelicall, most absolute, and free obedience. As the spirit serving the flesh may not unfitly be called carnall; so the body obedient to the soule (saith *Sicut spiritus carn… serviens non incongruè carnalis, ita caro spiritui serviens rectè appellatur spiritualis: non quia in spiritum convertetur, sicut nonnulli putant; eò quod scriptum est: Seminatur corpus animale, rejurgit corpus spirituale: Sed quià spiritui summâ & mirabili obtemperandi facilitate subdetur, us que ad implendam immortalitatis indissolubilis securissimam voluntatem omni molestiae sensu, omni corruptibilitate & tarditate detracta. Non solum enim non erit tale, quale nunc est in optimâ valetudine, sed nec tale quidem quale suit in primis hominibus ante peccatum. Qui licet morituri non essent, nisi peccassent, alimentis tamen ut homines utebantur, non spiritualia, sed adhue animalia corpora gestantes. De Civit▪ DEI Lib 13. Cap 20. Non potestas, sed egestas edendi ac bibendi talibus corporibus auferetur. Vnde & spiritalia erunt, non quià corpora esse desistent, sed quià spiritu vivisicante subsistent. Idem. Ibid. Cap. 22.Austin) is rightly termed spirituall.
3. By reason of their *Corpus Sanctorum resurget spiritale, quià velocitate, levitate, perspicuitate spiritibus erit aequale. Idem. Tom. 9. p. 2. Mihi pag. 1084.activenesse, nimblenesse, agility: whereby they shalbe able to moove from place to place with *Erunt illa corpora, ut animus agilia, ut Sol, perspicua. Quam citò enim nunc animus ab Oriente in Occidentem cogitatione pervenit; tam citò, tune illud corpus illuc pervenire poterit. Ibid. Sed velocitas quae pulchritudine non minus amatur tanta nos comitabitur, ut ipsis Angelis DEY aequè celeres simus, qui à coelo ad terias & è converso dicto citiùs dilabuntur.—Hujus quo que velocitatis exemplum in radio Solis licet intueri, qui statim orto Sole in plagâ Orientali pertingit us que ad ultima plagae Occidentalis, ut in eo perpendamus non esse impossibile, quod de nostrâ dicimus futurâ velocitate: praesertìm cum rebus animatis soleat inesse major velocitas, quàm inanimatis. Huic etiam Radio Solis simile exemplum velocitatis habemus in nobis. Radius quippè oculorum nostrorum in sublevatione palpebrarum us que ad coelum pertingit, & ictus earum totus in semet ac integer redit. Anselm de similitud. Cap. 51.incredible swiftnesse and speed; not being at all hindered by their weight. An heavy lumpe of lead, that sinkes now to the bottome, being wire-drawne as it were by the workman into the forme of a boat, will swimme, (saith Austin:) And shall not GOD give that ability to our bodies, which the Artificer doth to the lead? &c.
Here some of the Schoolemen moove an idle unnecessary question: to wit; Whether glorified Bodies moove from place to place in an instant?
For they may well know out of the Principles in Philosophy, and Rules of sound reason, that it is utterly impossible, and implies contradiction:
That a body should in an instant be in many places at once.
But if a glorified body moove from place to place in an instant: it will necessarily follow that the same body is in an instant, In termino à quo, locis intermedijs & termino ad quem simul; in the beginning, middle, and end of the space, thorow which it passeth at once; which is more than utterly impossible, and quite destroyes the nature of a true Body.
I would rather interpret those words of Austin; [Certè ubi volet spiritus, ibi protinus …rit corpus; the body will presently be there where the soule would have it] of extraordinary speed, and incredibly short time; Aquinas cals it *Corpus gloriosum movetur in tempore, sed imperceptibili propter brevitatem Supplem. 3. pag. 84. Ar…. 3.imperceptible. So that I doubt not, but that a glorified Saint desiring to be in such or such a place a thousand miles off, after the very first bent of his will that way, would be there in an *But not in an… …stant, as A quinas his argument demonstrates unanswerably thus: In motu locali spatium & motus & tempus simul dividuntur, ut demonstrativè probatur in 6 Physic. Sed spatium quod transit corpus gloriosum pe… suum motum, est divisibile: Ergo & motus divisibilis est, & tempus divisibile, instans autem non dividitur. Ergo & motus ille non crit in instanti. Ibid. Sed contra] Bellarmine then errs in his Art of We…-dying translated into English by O. E. pag 215. saying: The Saints having the gift of agility ca… in a moment passe from place to place—from East to West, &c. ( …f he speake prop…rly.)incredibly lesse time, than thou wouldest imagine.
5. Glory, 1 Corinth. 15. 43. The bodies of the Saints in heaven shalbe passingly beautifull, shining, and amiable.
Two things (according to *Omnis corporis pulchritudo est partium congruen…, cum quadam coloris suavitate.—Proindè nulla erit deformitas, quam facit incongruentia partium: ubi & quae parva sunt corrigentur: & quod minus est quàm decet, undè Creator novit, inde supplebitur: & quod plus est quàm decet, materiae servatâ integritate, detrahetur. Coloris po…ò suavitas quanta …rit, ubi justi …ulge bunt sicut Sol in regno Patris sui? De Civit. DEI. Cap. 19.Austin) concurre to the constitution of beauty:
1. A due and comely proportion; an apt and congruent symmetry and mutuall correspondency of all the parts of the body: or in a word, wellfavourednesse.
2. Amiablenesse of colour; a pleasing mixture of those two lively colours, of white and red. I add a third:
3. A cheerfull, lively, light some aspect. When the two former materials (as it were) are pleasantly enliv'd and actuated by a lively quicknesse and modest merrinesse of countenance. Whereupon, (saith the Moralist) it is not the red and white, which giveth the life and perfection of beauty: but certaine sparkling notes, and touches of amiable cheerefulnesse accompanying the same. In beauty (saith another) that of favour is more than that of colour; and that of decent & pleasing motion, more than that of favour. That is the best part of beauty, which a picture cannot expresse, &c.
All these concurre in eminency and excellency in glorified bodies.
1. An exquisite feature and stature, beautified by GODS owne blessed all-mighty hand, with the utmost of created comlinesse, and matchlesse proportion.
2. Not onelyonly sweetest mixture of liveliest colours; but also a bright shining splendour of celestiall glory.
3. And both these actuated to the life, preserved in perpetuall freshnesse and oriency, and quickened still with new supply of heavenly activenesse and amiablenesse by a more glorious soule; (for, if the brightnesse of the body shall match the light of the Sun; what, do you thinke, will be the glory of the soule?) and by an infinitely more glorious spirit, which shall plentifully *Vt anima ista dum exercet functiones suas in corpore impertit eicolorem & totam hanc externam corporis gloriam: ita tum cum DEVS erit omnia in omnibus, Spiritus CHRISTI in nobis habitans, indu…t corpora nostra gloriosissima, quibus que qualitatibus. Rolloc. in Iohan. Cap. 5.dwell in them both for ever.
Amplifie the glory of our bodies in heaven from such places as these: Dan. 12. 2. Mat. 13. 45. Phil. 3. 20, 21. Col. 3. 4.
From which the ancient Fathers also thus collect and affirme:
If we should compare (saith *Si vel cum micantibus Solis radijs futura nobis corpora contul…imus, nihil tamen pro illius splendoris dignitate explicabimus. Serm de misericordi….Chrysostome) our future bodies even with the most glistering beames of the Sun; we shall yet say nothing, to the expression of the excellency of their shining glory.
The beauty of the just in the other life (saith *In illâ siquidem vitâ pulchritudo justorum Solis pulchritudini, qui septemplicitèr, quàm modò sit, splendidior erit, ▪adaequabitur. Vnde scriptum …st, Fulgebunt justi, sicut Sol incouspectu DEI. De similitud. Cap. 50.Anselme) shalbe equall to the glory of the Sun, though sevenfold brighter than now it is.
The *Hujus quo que corporis claritas tantum Solem excellit, quantum Sol in claritate nostrum corpus praecellit. Apud August. Tom. 9. p. 2. Mihi pag. 1085.brightnesse of a glorified body doth as farre excell the Sun, as the Sun our mortall body.
Then shall the righteous shine forth as the Sunne, in the Kingdome of their Father] Not (saith *Tunc fulgebunt just…, sicut Sol in regno Patris corum] Non quià Solis etiam splendorem non superabunt; sed quando nihil fulgentius Sole videmus, proptereà re apertissimâ nobis ad exprimendum usus est. In Mat. Hom. 12.Chrysostome) because they shall not surpasse the brightnesse of the Sun; but, because that being the most glittering thing in the world, he takes a resemblance thence towards the expressing of their incomparable glory.
But how can there be so much beauty and delightfull amiable aspect in such intensive and extraordinary brightnesse? Or what pleasure can we take in beholding such extremely bright and shining bodies! Sith we find by experience, that there is farre more content and delight in looking upon a well-proportioned object, beautified with a pleasant mixture of colours, than in seeing the Sun, though it should not so dazle, and offend the eyes.
For satisfaction herein, we must know, that the *Ne que in eo loco claudendi erunt oculi, nè fortè à nimio splendore laedantur: nam & ipsi oculi beati erunt, ac per hoc impassibiles & immortales; qui enim lumine gloriae confortabit oculos mentis, ne videntes DEVM facie ad faciem, opprimantur à gloriâ; idem etiam dote impassibilitatis confortabit oculos corporis, ut sine …aesione cernant non Solem unum, sed innumerabiles.glorified eye shall become impassible, elevated farre above all mortall possibility, and fortified by an heavenly vigour, to apprehend and enjoy all celestiall light and glory with much ravishing contentment and inexplicable delight.
Secondly: that omnipotent mercifull hand of GOD, which will raise our bodies out of the dust, and reforme them anew, can cause light and colour to concurre and consist in excellency, in glorified bodies.
Those things which according to nature can consist together; the one or both being in gradu remisso, (as they say) abated of their height, can by divine power consist together in gradu intensissimo suae speciei, in their excellency: but it is so with light and colour according to nature: ergo, &c. as *Lib. 4. Dist. 44. Q. 8.Durandus one of the acutest Schoolemen makes good by arguments. Whether shall colour or light be seene? *Corporis gloria naturam non tollet, sed persiciet: unde color qui debetur corporiex naturâ suarum partium, remanebit in eo, sed superaddetur claritas ex gloriâ animae. Sicut etiam videmus corpora colorata ex naturâ sui, Solis splendore relucere, vel ex aliquâ aliâ causâ, extrinsecâ, seu intrinsecâ. Aquin. Supplem. 3. p. Q. 85. Art. 2. ad 3•. In noctilucis simul stant color & lux, ut apparet ad sensum, & sic videtur quod virtute divina corpora gloriosa possunt simul esse colorata & lucentia. Dur. Lib. 4. Dist. 44. q. 8.Why not both in a most delicious admirable mixture?
Here the Schoolemen according to their wont do curiously inquire, discusse and determine the manner of the acts, exercise and objects of all the senses. They say not only; 1. That the eye shall delightfully contemplate CHRISTS glorious body, the shining bodies of the Saints, the beauty of the Empyrean Heaven, &c. 2. The eare drinke up with infinite delight, the vocall harmony of Hailelu-jahs, &c. But also audaciously undertake to define without any good ground or found warrant, many particulars about the other senses, not without much absurdity, and unspiritualnesse. But let it be sufficient for us, without searching beyond the bonds of sobriety, to know for a certaine that every sense shalbe filled with its severall singularity and excellency of all possible *In illa futura vita delectatio quaedam ineffabilis bonos inebriabit, & inestimabili dulcedine sui totos eos inenarrabili abundantia satiabit. Quid dixi totos? Oculi, aures, nares, os, manus, guttur, cor, jecur, pulmo, ossa, medullae, exta etiam ipsa, & cuncta sigillatim singula que membra eorum, in communi ram mirabili delectationis & dulcedinis sensu replebuntur, ut verè totus homo torrente voluptatis DEI potetur, & ab ubertate domus ejus inebrietut. Anselmede similitud. Cap. 57.pleasure, and perfection.
4. In a fourth place; let us take a glance of the unutterable happinesse of the Soule.
I should be infinite and endlesse, if I did undertake to pursue the severall glories, felicities, and excellencies of every faculty of the soule: and when I had done, ended with the utmost of all both Angelicall and humane understanding and eloquence, come infinitely short of expressing them to the life; I will at this time but give you a taste onelyonly, in the understanding Part:
And that shalbe extraordinarily and supernaturally enlarged and irradiated with the highest illuminations, largest comprehensions, and utmost extent of all possible comfortable knowledge, of which such a creature is capable.
1. Humane knowledge of Arts, Nature, created things, is delicious and much desired: Witnesse,
1. The wisest Heathens, and best Philosophers, who were so ravished but even with a dimme glimpse of this knowledge, that in comparison thereof they have contemned all the riches, pleasures, and preferments of the world.
2. That wise saying: A learned man doth as farre excell an illiterate, as a reasonable creature a brute.
3. The extraordinarily exulting and triumphant cry of the famous Mathematician, hitting after long and laborious disquisition upon some abstruse excellency of his Art: *foreign.I have found it, I have found it.
4. That passage in an Epistle of Aeneas Silvius to Sigism. D. of Austria: *Cujus facies, si videri possit, pulchrior est quàm Luciser, & Vesperus.If the face of humane learning could be seene, it is fairer and more beautifull than the Morning and Evening Starre.
5. For the pleasure and delight of knowledge and learning (saith *Advancement of Learn. Lib. 1. pag. 44.another) it farre surpasseth all other in nature: for shall the pleasures of the affections so exceed the senses, as much as the obtaining of desire and victory exceedeth a song or dinner? And must not (of consequence) the pleasures of the intellect or understanding exceed the pleasures of the affections? We see in all other pleasures, there is a saetiety; and after they be used, their verdour departeth; which sheweth well, they be but deceipts of pleasure, and not pleasures; and that it was the novelty which pleased, and not the quality. And therefore we see, that voluptuous men turne Friers; and ambitious Princes turne melancholy. But of knowledge there is no satiety: But satisfaction and appetite are perpetually interchangeable; and therefore appeareth to be good in it selfe simply, without fallacy or accident.
Now this learning shall then be fully perfected, and raised to the highest pitch: so that the least and lowest of the Saints in heaven shall farre surpasse: in cleare contemplation of the causes of all naturall things, and conclusions of Art, the deepest Philosophers, greatest Artists, and learnedst Linguists that ever lived upon earth.
There are many difficulties and doubts in all kinds of humane learning, which have from time to time exercised the bravest wits: but by reason of the native dimnesse of our understanding, never received cleare resolution and infallible assent. As,
Whether the Elementary formes be in mixt Bodies; 1. Corrupted. 2. Remitted only. 3. Or, Entire? Whether the celestiall Orbs be moved by Angels, or internall formes? Whether there be three distinct soules in a man; 1. Vegetative. 2. Sensitive. 3. Rationall: Or one onelyonly in substance, containing vertually the other two? How all the *Peculiaritèr apud Astrologos foreign dicuntur, quae apparent in coelo. Arat.foreign, Appearances in the Aethereall Heaven, may be truliest, and with least exception maintained: whether by Excentricks and Epicycles: or onelyonly by Concentricks: or the Earths motion: or the motion of the Starres in the heavens; as fish move in the sea, and birds in the aire? &c. So the best wits are inextricably pusl'd also, about the Sympathy and Antipathy of things, Alchymie, cause. of Criticall daies.
The mysts about these and many things moe, shalbe dispel'd out of our minds, by a cleare sunne of a new and excellent knowledge: so that we shalbe exactly acquainted with the causes, natures, beginnings, of-springs, and ends of all creatures, and created things.
2. We shall clearely see and comprehend the vanity and rottennesse of all Hereticall cavils, Antichristian depths, Popish imposture, the very bottome of that most wicked and abhorred Mysterie: the true, full, and sweet meaning of all GODS blessed Booke; whether Iobs wife bid her husband blesse or curse GOD: whether Iphtah sacrific'd his daughter, or onelyonly consecrated her to virginity: whether Naaman was a true, or unfound convert: what is the meaning of that place, 1 Corinth. 11. 10. And that, 1 Cor. 15. 29, &c.
3. We shall with wonderfull ravishment of spirit, and spirituall joy, be admitted to the sight of those sacred secrets and glorious mysteries: 1. Of the holy Trinity; into which some Divines may audaciously dive, but shall never be able to explicate: 2. Of the Vnion of CHRISTS humanity to the divine nature; and of the faithfull to CHRIST: 3. Of the causes of GODS eternall counsell in Election and Reprobation: 4. Of the Angels fall: 5. Of the manner of the creation of the world, &c.
4. We shall know one another: For,
1. All comfortable knowledge shall be so farre from being abolished, that it wilbe inlarged, increased, and perfected:
But, &c.
Therefore
Our knowledge shalbe perfected: For, We shall know as we are knowne, 1 Cor. 13. 12. Which is set out by comparison of the lesse: That our knowledge then, shall differ from that now, as the knowledge of a child from that of a perfect man: by a glasse, from seeing the thing it selfe: that of a plaine speech, from a riddle: Why then should we doubt of knowing one another? especially, sith our Saviour CHRIST setteth forth the state of the blessed by the knowledge one of another, Mat. 17. And as the knowledge is perfect, so the memory. In nothing must our knowledge be empair'd but better'd.
2. We shall then enjoy every good thing, and comfortable gift, which may any way increase and inlarge our joy and felicity:
But meeting there, knowing then, and conversing for ever with our old deare Christian friends, and all the glorious Inhabitants of those sacred Palaces, will mightily please and refresh us with sweetest delight.
Therefore, &c.
Society is not comfortable, without familiar acquaintance: Be assured then, it shall not be wanting in the height and perfection of all glory, blisse, and joy. Nay, our minds being abundantly and beatifically illuminated with all wisdome and knowledge, we shalbe enabled to know, not onelyonly those of former holy acquaintance; but also strangers, and such as we never knew before; even all the faithfull, which ever were, are, or shall be. We shall be able to say: this was Father Abraham, this King David, this Saint Paul: this was Luther, Calvin, Bradford, &c. this my Father, this my Sonne, this my Wife, this my Pastour, this the occasioner of my conversion, &c. as may be gathered by proportion out of GODS Booke.
1. If *Rectèhinc colligitur nos in vita a …erna, deposi…s omnibus … antia▪ & … tis▪ ch…lis …iam no… invic…m, & … Sanctos, quos nunquam vidimus agnituros. Si enim Adamus virtute … divinae concreate …van. de corpore suo sump…am, cum è somno evigilasset, illi…o agnovit. Quomodo no …tiam, secundum ea…dem imaginem t…ansmutati de gloria … gloriam, a DOMINI Spiritu, Sanctos & beatos ejusdem corporis memb… agnosceremus? Kem…it Harm. Evang. Cap. 87. … invitá … se mut…ò agnituri? Vti que qui plem su…mi sunt SPIRITV SANCTO & sapientiâ, sicut Adam ante l…psum ad huc …tmeri integritatem imaginis DEI, Evam, quam nunquam viderat, & undenam esset, nemine dicente, agnovit. Gen. 2. 23. Bucan. Loc. 39.Adam before the fall had that measure of illumination, that he knew Eve, and from whence she came, at the first sight: much more shall our knowledge in heaven, and highest happinesse be enlarged in this kind.
2. If the Apostles accompanying CHRIST in His transfiguration, and vouchsafed but a taste and glimpse (as it were) of glorification, were *Petrus & qu… cum ipso e rant, videntes Mosen & Eli am in gloriâ, cos noverunt, licèt priùs illos nunquam viderint. Vndè verò hoc? Non certè ex imagimbus & statuis, quibus uti Iudaeis non fuit concessum: nec ex notitijs naturalibus, quae in rebus c…lestibus penitus sunt coe…ae: sed ex sola gratia DEI, quae incredibilem hanc sapientiae & cognitionis lucem animis Apostolorum infudit. Vt ergò Samuel ex DEI inspiratione Saulem agnovit, nunquam anteà visum, 1 Sam 9 17. Et quemad modum Ioha…nes in utero intra alvum B. Virginis, CHRISTVN DONINVM suum agnovit: ita SPIRITVS SANCTI …adijs horum etiam mentes fuerunt illustratae. Kem…it. loc suprà cit. Petrus in monte in mortali corpore Mosem, & E…iam, quos nunquam viderat, revelatione interna cogno…it, Mat. 11. 34. Bucan. loc. suprà cit.able thereby to know Moses and Elias, whom they had never seene: how much more shall we, being fully illuminated, and perfectly glorified in heaven, know exactly all the blessed ones, though never acquainted with them upon earth?
3. CHRIST tels the Iewes, Luke 13▪ 28. That they shall see Abraham, and Isaac, and Iacob, and all the Prophets in the kingdome of GOD, and therefore know them: *Boni bonos in Regno, & mali malos in supplicio agnoscunt. Si enim Abraham Lazirum minimè recognovisset, nequaquam ad Divitem in tormentis positum de transacta ejus contritione loqueretur, diccus, quòd mala receperit in vita sua. Et si mali malos non ecognoscerent, nequaquam Dives in torrnentis positus, fratrum suorum etiam absentium meminisset. Quomodò enim praesentes non posset agnoscere, qui etiam pro absentium memoria curavit exorare? Qua in re illud quo que ostenditur quod nequaquà… ipse requisisti: Quià & boni malos, & mali cognoscunt bonos. Nam Dives ab Abraham cognoscitur, est diviti cognitus, quem mitti precatur ex nominedicens: Mitte Lazirum, …t intingat extremum digiti sui in aquam, & refrigeret linguam meam. In qua videlicet cognitione utrius que partis cumulus retributionis excrescit: ut & boni amplius gaudeant, qui secum cos laetari conspiciunt quos amaverunt; & mali dum cum eis torquentur, quos in hoc mundo, despecto DEO, dilexerunt, eos non solùm sua, sed etiam eorum poena consumat. Greg. Dial. Lib. …. Cap. 33.And Dives is said to know Abraham and Lazarus in so great a distance, Luke 16. Whence I argue thus: if the damned know those who are saved, though they have never seene them; much more shall the glorified Saints, now plentifully endued with all knowledge, and supernaturally illightened by the HOLY GHOST.
Many of the ancient Fathers are of the same mind: (Whose authority I never urge for necessity of proofe; GODS blessed Word is ever more than infinitely all-sufficient and super-abundant for any such purpose: but onelyonly; either, 1. Somtimes in some singular Points to shew consent: or 2. In our controversies against the Antichristians, Antinomists, Neopelagians, &c. Or, 3. When somehonest passage of sanctification, or seasonable opposition to the corruption of the times, is falsely charged with novelty, singularity, and too much precisenesse.)
1. There was a Widow in Austins time, who craved very importunately both by word and writing, some consolations from him, to support her under that incomparable crosse of her husbands losse, and widow-hood; and as it may seeme, she desired to know whether she should know him in the second life. For the first, he hits upon the sweetest, mightiest, and most soveraigne comfort which could possibly be imagined. *Non te desolatam putare debes, cum in inte…ore homine habeas praesentem CHRISTVM pe… fidem in corde tuo. E pist. 6. ad Italicam.You can by no meanes (saith he) thinke your selfe desolate; who enjoyes the presence and possession of IESVS CHRIST, in the inmost closet of your heart by faith. About the other, he answers peremptorily: *Hic autem & conjuxtuus, cujus abscessu vidua diceris, tibi …otissimus erit.—Cùm vene it DOMINVS, & illuminaverit a… ondita tenebrarum, & manifestaverit cogitationes cordis, tunc nihil latebit prox…mum in proximo; nec e…it, quod suis quisque aperiat, abscondat alienis, ubi nullus erit alic…us. Ibid.This thy husband, by whose decease thou art called a widow, shalbe most knowne unto thee. And tels her further, that there shall be no stranger in heaven, &c.
2. In *Fit autem in electisquiddam mirabilius, quia …n solùm …os agnos…unt, quos in hac vitâ novera…t; …d velut v…os viso… ac cognitos, recognoscunt bonos quos nunquam viderunt. Greg. loc. suprà cit.the Elect (saith another) there is somthing more admirable; because they do not onelyonly acknowledge those whom they knew in this world; but also, as men seene and knowne, they know the good, whom they never saw.
3. There (saith *Ibi a singulis omnes, ibi ab omnibus singuli cognoscentur: Nec quemquam omninò latebit, quâ patriâ, quâ gente, quâ stirpe quis ed…us fuerit, vel quid etiam in vitâ suâ fecerit. Anselm. de Similitud. Cap. 59.Anselm) All men shalbe knowne of every severall man, and every severall man shalbe knowne of all.
Againe, *Perpende, si vales, quàm grata …it sapientia ista, quâ tu sicut ab omnibus, sic omnes à te cognoscentur in vitâ illâ. Ibid. Cap. 61.Conceive if thou canst, how comfortable that knowledge wilbe, by which, as thou of all others, so all others shalbe knowne of thee in that life.
Yet let me tell you before I passe out of the Point; that this for the most part is the curious Quaere of carnall people; who feeding falsly their presumptuous conceipts with golden dreames, and vaine hopes of many future imaginary felicities in the world to come, whereas in the meane time they have no care at all, use no meanes, take no paines, to enter into the holy path, which leades unto that blessed place. It is even, as if one should busie himselfe much, and boast what he will do in New-England when he comes thither; and yet (poore man) he hath neither ship, nor money, nor meanes, nor knowledge of the way, nor provision before hand for his comfortable planting there.
To coole and confront such lazie, idle, and vaine curiosities; take notice: that we shall not know our old acquaintance by former stature, feature, favour: so vast a distance and difference will there be betweene a mortall and glorified body: neither in a worldly manner. In which respect saith Paul, 2 Cor. 5. 16. Henceforth know we no man after the flesh: yea though we have knowne CHRIST after the flesh, yet now henceforth know we Him no more. Our mutuall knowledge one of another in heaven shall not be in outward and worldly respects, but divine and spirituall, as we know them in CHRIST, by the illumination of the Spirit.
5. We shall know the spirituall substances, offices, orders, excellencies of the Angels: the nature, immortality, operations and originall of our owne soules, &c. In a word, all things *Sapientia quam omnes in hac vitā non utiliter amant, tanta in futurà vitā bonis erit, ut eorum quae s…ire voluerint, nihil sit quod ignorent. Bonus enim perfecta quae DEVS est sapienti… replebitur, …amq, facie ad faciem intuebitur, quam dum it à perspexerit, creaturae totius naturam videbit, quae in DEO melius quàm in seipsâ constitit. Tunc …enim just… cuncta scient quae DEVS fecit scien la, tàm ea quae praeterita, quàm ea quae postmodùm sunt futura. Ans…lm de similitud Cip 54. Cum electi antiquos patres in illa aeterna haereditate viderint, eis incogniti per visionem non erunt, quos in opere semper noverunt. Quià enim illic omnes commu… claritate DEVM conspiciunt; quid est, quod ibi nesciant, ubi scientem omnia sciunt? Greg. Dialog. …ib. 4 Cap. 33. Ne que sola visio DEI sanctis hominibus in coelo promi…itur, sed etiam omnium rerum, quas secit DEVS. Hic quidem in terris cernimu… per sensum videndi, solem, & lunam, & stellas, & terras, & maria, & slumina, & animantia, & arbores, & metalla. Sed mens nostra nihil omninò cernit; i. e. nullam substantiam creatam perfectè nos it, non differentias essentiales, non proprietates, non vires▪ ac nè animam q…i▪ sem suam homo videt, sed mo…e coecorum palpando effecta, & discurrendo per rationem aliquid cognitionis acquirit. Quale ergò gaudium erit, cum intelligen…a nostra revelata fa ie manifestè videbit naturas omnium rerum differentias, proprietates, vires? Et cum quanta exultatione obstupescet, cùm videbit exerci…um Angelorum innumerabilem, quorum nullus cum al…o in specie convenit, & differentias omnium & singulorum perspicu… intuebitur? De ae…ern. Foelicit. Lib. …. Cap. 2. When we shall know GOD in heaven, we shall in Him know the manner of the worke of creation, the mysteries of the worke of our Redemption: yea, so much knowledge as a creature can possibly conceive and comprehend of the Creatour and H… workes. P. P.knowable.
6. We shall be beatifically illightened with a cleare and glorious sight of GOD Himselfe: which Divines call Beatificall Vision.
About which the Schoolemen audaciously discoursing, fall upon differing conceipts.
1. Some say, GOD shall then be knowne by a Species representing the divine Essence: and by a Light of glory elevating the understanding by a supernaturall strength.
2. Others, That the divine Essence shall be represented to the glorified understanding, not by any Species, but immediately by It Selfe: yet they also require light of glory to elevate and fortifie the understanding by reason of its weakenesse, and infinite disproportion and distance from the incomprehensible Deity.
3. Others hold, that to the cleare vision ofSee Durand. Lib. 4. Dist. 49. q. 2. GOD, there is not required a Species representing the divine Essence, as the first sort suppose; nor any created light elevating the understanding, as the second sort think: but onelyonly a change of the naturall order of knowing. It is sufficient (say they) that the divine Essence be immediately represented to a created understanding. Which, though it cannot be done according to the order of nature, as experience tels us: (For, we so conceive things; first having passed the sense and imagination.) Yet it may be done according to the order of divine grace, &c.
But it is sufficient for a sober man to know, that in heaven we shall see Him face to face.