The Christians Defense Against the Fears of Death, Chapter 24

The Christians Defense Against the Fears of Death · Chapter 24

p. 486CHAP. 24.

The Twelfth Conſolation, the Deſtruction of Death, and the Eternal and moſt Bleſſed Life which we ſhall enjoy both in Soul and Body after our Reſurrection.

WE have ſufficiently treated of that happineſs which is prepared for our Souls at their departure from the Bodies, and of the glorious Reſurrection promiſed to theſe Bodies, when Jeſus Chriſt ſhall come down from Heaven in his Glory, to judge the quick and the dead. It ſeems … we have nothing more to ſay, but as Moſes when he had made the Ark of Shittim wood, and lined it with fine Gold, he put round about a Crown of Gold upon the Top. In the ſame manner now that we have declared unto you the incorruption and future glory of our Bodies, which are to be look'd upon as ſacred Arks, … Gods Majeſty ſhall dwell for ever. Now that we … how by the Almighty and gracious power of … they ſhall become more uncorruptible than the … wood, and more glorious than fine Gold. I will n…w with Gods a …ance draw about them a Crown more precious than the pureſt Gold, and richer than all the …ewels in the World, I mean, to Crown this work, and intend to end it with as perfect a Picture, as I am able to draw of the Eternal Glory and Happineſs which we expect to enjoy both in Soul and Body after our Reſurrection. But firſt, I muſt ſay ſomething of the entire and perfect deſtruction of all our Enemies, and repreſent unto you the overthrow and the fatal end of Death.

When Jeſus Chriſt ſhall appear again to Judge the World in Righteouſneſs, he ſhall ſit upon a glorious and a moſt ſplendid Throne. Solomons magnificent Throne, was but its ſhadow and imperfect Type, he ſhall then ſend p. 487forth his Angels, who ſhall gather together the Elect with the ſound of a Trumpet from the four parts of the World, and from one end of the Heavens to the other. The ſight of this glorious Saviour, ſhall then fill us with an unſpeakable joy, and cauſe us to burſt forth into this Language, Iſ. 25. Lo this is our God, we have waited for him, and he will ſave us; This is the Lord, we have waited for him, we will be glad and rejoyce in his Salvation. But when all the kinreds of the Earth ſhall behold this glorious King, in the Clouds of Heaven, with power and great glory, they ſhall lament and ſtrike their Breaſts in deſpair, they ſhall call to the Mountains and Rocks, Revel. 6. Fall upon us, and hide us from the face of him that ſitteth upon the Throne, and from the wrath of the Lamb, for the great day of his wrath is come, who ſhall be able to ſtand?

It is then, that the Lord ſhall bring to light the hidden things of darkneſs, and ſhall manifeſt the thoughts of the heart, with the moſt ſecret contrivances. The Books ſhall be opened, not only of the guilty Conſciences, where Satans Image and Deeds ſhall be engraven, but alſo the other Books, where God himſelf hath written with his own finger, all our actions, words, and our moſt ſecret thoughts. All Men ſhall be judged according to the things written in the Books. St. John declares this in the 20. of the Revelations. I ſaw a great White Throne, and him that ſate on it, from whoſe face the Earth and the Heaven fled away, and there was no place for them. And I ſaw the Dead ſmall and great ſtand before God, and the Books were opened, and another Book was opened, which is the Book of Life, and the Dead were judged out of thoſe things which were written in the Books, according to their works. Unto this St. Paul agrees, we muſt all appear before the judgement Seat of Chriſt, that every one may receive in his Body according as he hath done, whether it be good or evil.

There are three ſorts of perſons that are to ſtand before this glorious Tribunal, ſuch as never had any other teacher but Nature, who were not acquainted with any other p. 489Works of God, but of Creation and Providence; for God hath not left himſelf without witneſs in doing good.

The ſecond ſort have been aſſiſted with a Divine Revelation from above, under the Law which hath diſtinctly taught them what Works are pleaſing to God. Theſe may have heard ſomething of a Meſſias from the ancient Prophets, they may have ſeen his pourtraiture in the Types and Shadows of Moſes ordinances.

The other ſort have had the Grace of God clearly and plainly revealed unto them, unto whom our Lord Jeſus Chriſt hath brought Life and Immortality to light, through the Goſpel. There are none of theſe perſons if they have lived in Impiety and debauchery, and are dead in impenitency, that ſhall be able to excuſe themſelves in this dreadful day of Judgement. But ſome are more guilty than others, therefore they ſhall be condemned to more greivous Tortures.

The knowledge that God hath beſtowed upon Man, hath been darkened by the Prince of darkneſs, but it hath not been totally extinct; and that Law which God hath engraven in the Soul of Man, hath not been altogether blotted out, but there remains yet ſome relicks. So that there is no Man living that can affirm, that he hath done all the good deeds, which his Conſcience was perſwaded that he ought to perform, and that he hath omitted all the evil acts, of which his Conſcience did convince him. They who have lived and are Dead, without any Law of God revealed unto them, ſhall be judged without the Law. Such ſhall be condemned, for having taken pleaſure in extinguiſhing the remains of their natural light, and in ſmothering the good and rational dictates of their Conſciences. They ſhall be condemned becauſe they have abuſed Heavens favors, and filled themſelves with Gods good Creatures, without returning to him due thanks; and becauſe they have not meditated as they ought, upon ſo many ſtately and noble works of nature, nor learned by that means to know God, who hath left in theſe works, ſo many p. 488impreſſes of his eternal Power and Godhead, and becauſe that knowing God, they have not glorified him as God, this St. Paul teacheth in theſe words, As many as have ſinned without Law, ſhall alſo periſh without Law, and as many as have ſinned in the Law, ſhall be judged by the Law; for when the Gentiles which have not the Law, do by nature the things contained in the Law theſe having not the Law, are a Law unto themſelves, which ſhew the work of the Law written in their Hearts, their Conſcience alſo bearing Witneſs, and their thoughts the mean while accuſing, or elſe excuſing one another in the day when God ſhall judge the ſecrets of Men by Jeſus Chriſt, according to the Goſpel, Rom. 2.

They that profeſs to know the Law, ſhall be judged by the Law, ſuch as have already heard the Thunders of Mount Sinai, they ſhall one day feel the Thunderbolts. They ſhall underſtand by experience, what it is to rebel againſt God, and to draw upon themſelves and their guilty heads, the dreadful curſes of Gods Law, Deut. 17. Curſed is every one that continueth not in all things, which are written in the Book of the Law to do them, Gal. 3. There is no doubt but that the Jews upon whom Moſes and the Prophets have ſpent ſo many fruitleſs exhortations to live well, ſhall be puniſhed with more grievous Torments, than the poor Savages, unto whom God never ſent any Meſſuage, who never had any acquaintance with the Commonwealth of Iſrael, being ſtrangers from the Covenant, having no hope and being without God in the World, Eph. 2. For that ſervant who knoweth his Maſters will and doth it not, ſhall be beaten with more ſtripes then him who knoweth it not, Luke 12.

But no people upon Earth have cauſe to expect and dread a more ſevere Sentence, then the wicked Chriſtians, that make profeſſion of knowing God, and believing in Jeſus Chriſt; who nevertheleſs deny him by their Works, and trample under feet the riches of his Grace; how can it otherwiſe be, for ſuch as have heard the Goſpel Preached, who have ſeen Jeſus Chriſt as it were Crucified before p. 490their eyes, and yet have made no advantage of all this, they ought to be puniſhed in another manner, than the bare Auditors of Moſes, that never ſaw the Meſſias but afar off, and in the ſhadows of the Ceremonial Law. Take notice of theſe Divine ex preſſions of St. Paul to the Hebrews, He that deſpiſed Moſes Law, died without Mercy, under two or three witneſſes; of how much ſorer puniſhment, ſuppoſe ye, ſhall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the Blood of the Covenant, wherewith he was Sanctified, an unholy thing, and hath done deſpite unto the Spirit of Grace? For we know him that hath ſaid, Vengeance belongeth unto me, I will recompence ſaith the Lord; and again, the Lord ſhall judge his people. It is a fearful thing to fall into the hands of the living God. Therefore when St. Paul ſpeaks of ſuch as obey not the Goſpel, he ſaith, That they ſhall be puniſhed with eternal Puniſhments from the preſence of God, and from the glory of his power. And our Saviour teacheth us, that ſuch as reject ſo great Salvation, ſhall be puniſhed more grievouſly than the moſt abominable Sinners unto whom it was never declared. Therefore when he ſends forth his Apoſtles to Preach, he tells them, whoſoever ſhall not receive you, and hear your words, when ye depart out of that Houſe or City, ſhake off the duſt of your feet; verily I ſay unto you, it ſhall be more tollerable for the Land of Sodom and Gomorrha in the day of Judgement, than for that City. Likewiſe, when he upbraids the Cities which had not believed in him, for their unbelief and impenitency, becauſe they were not converted at the Preaching of his Goſpel, and at the ſight of his glorious Miracles, Math. 11. he tells them, Wo unto thee Chorazin, wo unto thee Bethſaida, for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in ſackcloth and aſhes. But I ſay unto you, it ſhall be more tollerable for Tyre and Sidon, at the day of Judgement then for you. And thou Capernaum, which art exalted unto Heaven, ſhalt be brought down to Hell; for p. 491if the mighty works which have been done in thee, had been done in Sodom, it would have remained unto this day, but I ſay unto you, that it ſhall be more tollerable for the Land of Sodom in the day of Judgement then for thee.

The great Judge of the World, ſhall place at his left hand, all wicked Souls which have lived without any fear of God, and without expreſſing Charity to the Members of his Myſtical Body, and ſhall pronounce to them this dreadful Sentence, Depart from me ye Curſed, to Eternal Fire, prepared for the Devil and his Angels, for I was an hungrey, and ye gave me no Meat, I was thirſty, and ye gave me no Drink, I was a ſtranger and ye took me not in, Naked and ye cloathed me not, ſick and in Priſon, and ye viſited me not; verily I ſay unto you, in as much as ye did it not to one of the leaſt of theſe, ye did it not to me. But the faithful who have declared their Faith, by a good and holy Life, and by works of Charity and Mercy, he will place at his right hand, and in the Preſence of God, and all his holy Angels, he ſhall ſay unto them, Come ye Bleſſed of my Father, inherit the Kingdom prepared for you, from the beginning of the World, for I was an hungrey, and ye gave me Meat, I was thirſty, and ye gave me Drink, I was a Stranger, and ye took me in, Naked, and ye cloathed me, I was ſick, and ye viſited me, I was in Priſon, and ye came unto me; verily I ſay unto you, in as much as ye have done it unto one of the leaſt of theſe my Brethren, ye have done it unto me.

There be ſome that make this queſtion, what ſign ſhall precede immediately before, or accompany the coming of Chriſt in the World? Our Saviour hath given occaſion to this demand, for when he ſpeaks of the things that are to happen about the time of his glorious Coming, he ſaith, That the Sun ſhall be darkened, that the Moon ſhall not give light, that the Stars ſhall fall from Heaven, and that the powers of the Heavens ſhall be ſhaken, and that then ſhall appear in Heaven, the Sign of the Son of Man,

Some imagine; that this Sign of the Son of Man, is the Sign of the Croſs, which ſhall appear in the air. This p. 493opinion in it ſelf is harmleſs, but in regard that it hath no foundation in holy Scripture, I am not to inſiſt upon it. Others believe, that it ſhall be the Fire with which Jeſus Chriſt ſhall burn the Earth, diſſolve the Elements, and puniſh unbelievers. This conceit is grounded upon St. Pauls words to the Theſſal. 2. Theſ. 1. It is a righteous thing with God to recompenſe tribulation to them that trouble you, and to you who are troubled, reſt with us, when the Lord Jeſus ſhall be revealed from Heaven with his mighty Angels in flaming fire, taking vengeance on them that know not God, and that obey not the Goſpel of our Lord Jeſus Chriſt. Others conceive, that this Sign of the Son of Man, is nothing elſe, but the Body of Jeſus Chriſt, bearing and diſcovering the print of the nails in his hands and feet, and the wound of the Spear in his ſide. This they gather from theſe words of the firſt of the Revel. Behold he cometh with Clouds, and every eye ſhall ſee him, and they alſo which pierced him. There be others yet, that take it in another ſence, and that believe that there ſhall be no particular Sign, but that we muſt underſtand by this Sign of the Son of Man, all thoſe things which ſhall declare the end of the World, and the coming of Jeſus Chriſt to judge the quick and the dead. If we take the words in this manner, there will be an excellent alluſion to that which is commonly practiſed, when Kings and Princes make their publick entrance into great Cities, for their coming in is proclaimed by the ſound of a Trumpet, and by the attendants of Majeſty, a Train and Pomp that uſually accompanies it. In the ſame manner, the glorious coming of Jeſus Chriſt, ſhall be known, by the ſound of the Archangels Trumpet, and by all the Signs and wonderful alterations which ſhall ſuddenly happen in the Heavens. This laſt opinion is very likely, and the former advanceth nothing contrary to the analogy of Faith. Therefore in harmleſs matters, which are controverted, and not plainly decided by the Word of God, we leave to every pious Soul, a liberty to chuſe that which it likes beſt.

Some inquire further, If it be true, that the Souls of the p. 492Damned go down into Hell immediately, after their egreſs out of the Body, and if they are tormented in a Fire that goeth not out, whereof the heat never leſſens, as the Chriſtian Religion teacheth, and as we may ſee in the Parable of the rich Glutton; doth it not follow, that theſe wretches are already judged? How is it therefore that the Son of God will judge them again at the laſt day, and ſend them to an everlaſting burning prepared for the Devil and his Angels; I anſwer, Firſt, That it is no abſurdity to ſay, that one Sentence ſhall be pronounced twice, for Men are wont to read the Sentence of Doom to the Priſoner, before he is taken out of Priſon, afterwards the ſame Sentence is publiſhed before all the people, at the time of execution: Likewiſe when the Souls of the Wicked go out of their wretched Bodies, God pronounces to them the Sentence of his Death; But when Jeſus Chriſt ſhall ſit upon the Throne of his Glory; he ſhall publiſh the ſame Sentence, before all the Men of the World, and all the Angels of Heaven. Beſides, that Sentence was never pronounced, but to the Soul, but then it ſhall be declared both to the Soul and Body, and both together ſhall be ſent to the everlaſting burning, from whence they ſhall never be reprieved. From hence therefore Chriſtians, you may gather, that there are three degrees of Puniſhments or Torments to the Wicked; for in this Life they have a Worm that knaws their Bowels and Heart, and a kind of Hell that Torments their Conſciences. At the going of their Souls out of the World, they are caſt headlong into the Eternal flames of Hell, where they ſuffer unſpeakable Torments; at that time their Bodies are ſenſeleſs in their Graves, as the Bodies of the righteous. But at this laſt and dreadful day of Judgement, as the Grave ſhall reſtore all the Dead Bodies, Hell, which is the place deſigned for the Torment of the Damn'd ſhall give up all the Souls that are tormented in its flames, and theſe curſed Souls ſhall be remitted to their miſerable Bodies, to ſuffer the pangs of an eternal Death, Revel. 20. Thus they ſhall be caſt in Body and Soul into the bottomleſs pit, where there is weeping p. 494and gnaſhing of teeth. At that time the Beaſt, the falſe Prophet, and all the Enemies of God and of his Church, ſhall be caſt alive into the Lake burning with fire and brimſtone, which is the ſecond Death, Revel. 19.10, 11. And when all theſe Offenders ſhall be executed, the Executioners themſelves ſhall be puniſhed for their Crimes, when the Damned ſhall be caſt into eternal Tortures, the Devils and infernal furies ſhall be ſent after them, as it is ſaid, The Devil who ſeduced the Nations, ſhall be caſt into the lake of fire and Brimſtone, where the Beaſt and the falſe Prophet are, and they ſhall be tormented day and night for ever and ever, Revel. 20. What a dreadful ſight is it to behold all thoſe Roaring Lions; thoſe furious Dragons in their rage, vomiting forth fire and flames? What a joyful ſpectacle ſhall this be, to the Children of God, to look upon theſe infernal Devils, bound faſt with thoſe Chains, which they ſhall never be able to break, and ſhut up in this bottomleſs pit, out of which they ſhall never be releaſed.

Our Lord ſhall caſt into this Lake of fire and brimſtone, and ſhut up in this bottomleſs pit, not only the Devil and his Angels, the Beaſt and the falſe Prophet, and generally all wicked Souls and unbelievers, but he ſhall caſt therein alſo Death and the Grave, or rather, he ſhall aboliſh them for ever. As Joſuah when he conquered the Kings of the Amorites, he never killed them, until ſuch time as he had overcome all his Enemies. Likewiſe our Lord Jeſus Chriſt, our true Joſhua, hath encountered with Death upon the Croſs, and overcome it by his Reſurrection, but he will not deſtroy it altogether, until the laſt day, when he ſhall come to judge the World. Then to perfect all his glorious victories, he ſhall deſtroy this laſt Enemy, this deſtroyer of his Brethren, and of his Members, ſo that Death ſhall be no more. It ſhall be no more for the wicked, they ſhall ſeek it in vain, to be freed from their Torments. It ſhall flie away from them as a ſhadow, that departs and is no more to be found, Death ſhall be no more for Gods Children, for it ſhall never diſturb their Reſt and Happineſs,

p. 431If the old Serpent could enter into Paradiſe, we ſhould fear his temptations, and inflamed Darts; and if Death did continue in its Empire and Command, we ſhould dread its approaches; but then it ſhall not have the leaſt power, it ſhall be totally aboliſhed; All the living ſhall become immortal: And although God will not deſtroy the Being, nor take away the malice of the Devil; yet to us he ſhall be as if he were not, for he ſhall never be able to break his Chains, nor to eſcape out of his Priſon; and between him and us, there ſhall be depths that can never be filled: So that as Moſes when he caſt his Eyes upon Pharaoh, and the Egyptians who purſued the frighted Iſraelites, he told them, Stand ſtill, and ſee the ſalvation of the Lord, which he will ſhew to you to day; for the Egyptians whom ye have ſeen to day, ye ſhall ſee them again no more for ever. Likewiſe, when we think upon Satan, and all his infernal Armies that purſue you; We may ſay with confidence, Settle your minds, Chriſtian Souls, and with the Eye of Faith, behold the Salvation of the Lord; for theſe helliſh furies that have perſecuted us ſo long, ſhall be reduced to that eſtate, that they ſhall not be able to do you the leaſt diſpleaſure, or to give you any apprehenſion; God is going to drown them in the Red Sea of his wrath; and to ſhut them up for ever, in the bottomleſs pit of his juſt revenge. So that as in the Heavenly Paradiſe, there ſhall be neither pain nor ſorrow, nor grief, nor crying, nor ſighs heard. Likewiſe, there ſhall never be any fear nor fright, nor the leaſt alarm, but we ſhall live there in a ſetled Peace and quiet for ever.

It is reported of the Macedonians, that they wept for joy when they beheld their King Alexander the Great, ſeated in the Throne of Darius, and trampling under feet, the Pride and Empire of Perſia. But how exceeding great ſhall our joy be, when we ſhall behold Jeſus Chriſt our great Monarch, ſitting upon p. 432the Throne of God, and trampling under feet the pomp of the World, cruſhing the Red Dragon, and all the tyrannical powers of Hell. The Glory of Alexander vaniſhed away with his breath. Death deſtroyed all his Trophies; but our Lord ſhall triumph over death it ſelf; It ſhall be the laſt act of his Eternal Juſtice, to deſtroy the deſtroyer and murderer, from the beginning.

At that time there ſhall be no more enemies to encounter with, no evils to be feared, neither ſhall there be any Advantages to be deſired, nor Honors to be expected, for God will caſt us into the bottomleſs Ocean of the moſt Divine Pleaſures, and ſhall raiſe us up to the higheſt Glory, that our Nature ſhall be capable of. This Happineſs and this Glory ſhall be infinite in regard of its durance. It ſhall not be like to the Pomp and Magnificence of the Kings and Princes of the World, which vaniſheth away in an inſtant; nor like to the brightneſs of Moſes Face, which departed with his life; nor like the transfiguration of Chriſt upon mount Tabor, which ſoon diſappeared; for when it ſhall have continued as many hundred ages as there are Stars in the Firmament; it ſhall then but begin and appear in its riſing, ſo that there we may have juſt cauſe, and more reaſon than St. Peter, to ſay, Lord, it is good for us to be here. There is no place in the world ſo pleaſant and delightful, but at laſt one ſhall be weary to continue in it, nor company ſo amiable and ſweet, but becomes tedious in time, nor pleaſure ſo raviſhing, but grows into diſtaſt. The greateſt perſons on earth ſigh under the burden of their greatneſs; the brightneſs of their Glory dazles them: When nothing troubles them, they are troubled of their own accord, and the moſt magnificent Triumphs diſturb and weary them. Oft-times their Heart groans in the midſt of the greateſt rejoycings, and of the publick applauſes; they think themſelves more unhappy than thoſe, p. 433who envy their apparent happineſs, for all that ſhines is not. Gold, the moſt beautiful Roſes are not without their prickles, and many times they hide dangerous Serpents.

As the Glory and Happineſs of Paradiſe is inſinite, in regard of its Durance, ſo in reſpect of its Dignity and Excellency; for God will not only ſatisfy all our deſires, and anſwer all our expectations, but he will alſo give unto us, above all that we can ask or think.

Shall I undertake to paint out unto you this Glory and perfect Happineſs? When St. Paul ſpeaks of theſe Evangelical Myſteries, he aſſures us, that they are things that the Eye of Man hath never ſeen, that his Ear hath never heard, and that never enter'd into his Heart, 1 Cor. 2. If this is true of the Doctrine, which declares this Glory and Eternal Happineſs; how are we able to comprehend that Glory and Happineſs it ſelf, therefore the ſame Apoſtle tells us in another place, That God worketh in us abundantly, above that we are able to ask or think, Eph. 3. I cannot boaſt of having ſpoken with God face to face, as Moſes, Numb. 11. of having been raviſhed as St. Paul, into the third Heaven. 1 Cor. 12. God hath not tranſported me up as St. John, into the Celeſtial Jeruſalem; neither hath he delivered to me as to his Holy Angels, a Reed to meaſure the holy City. But when I ſhould have enjoyed theſe Glorious priviledges, this Divine Entertainment, theſe ſupernatural Elevations, when I ſhould have walked about, and taken a full view of the Celeſtial Jeruſalem, when I ſhould have been in the company of the Seraphims, that fly about God's Throne, when I ſhould have beheld God face to face, although I were the moſt eloquent of all Men, and did ſpeak with the tongues of Angels, and had in my hand the Pencil of an Arch-Angel, I ſhould not dare to undertake to repreſent this exceeding great Glory, p. 434nor to paint out unto you the brightneſs of that Heavenly Light, wherof the leaſt beam is able to dazle me. St. Paul had been near the body of this great Light, he had beheld the Riches and Glory of Paradiſe, yet he confeſſeth that they be things unutterable, not to be expreſſed by any tongue.

But as thoſe who cannot caſt their eyes directly to look upon the Sun, becauſe that it dazles them with its exceeding great Light, behold its Body with more eaſe and leaſure in the Water, or in a Looking-Glaſs. Thus ſhall we conſider and look upon the Images which God himſelf hath expreſſed for us in his Holy Word, of this Divine brightneſs of Heaven, which we are not able otherwiſe to comprehend: for God hath dealt with us, as a Father doth with his young Babes, who babbles with them, and repreſents to them the light of the un, with a black Coal. Or as the Aſtrologers, who repreſent the Heavenly Conſtellations by the Figures of Birds, of four-footed Beaſts, and of creeping things.

For nothing can enter into our underſtanding, but by the door of our Sences, therefore Spiritual and Celeſtial things, are repreſented under the Notions of Corporal and Earthly Enjoyments, which we paſſionately love; and becauſe there is not one thing here below that can expreſs unto us the Glory and Happineſs of Paradiſe; ſo many perfections are not to be found in one only thing: Therefore the Holy Ghoſt gathers together all the Excellencies, Riches, and Beauty, ſcattered about in the inferior Creatures, and borrows the Ideas and Notions of thoſe things that are rareſt and moſt glorious, and that give us the greateſt pleaſure and ſatisfaction, to repreſent unto us Heaven's Glory.

To begin in the firſt place with the word Paradiſe; it ſignifies a delightful and a pleaſant Garden; it is often made uſe of to expreſs to us the Joys and Happineſs p. 435of the life to come, and to make us ſenſible, that what we have loſt by Adam, is reſtored to us by Jeſus Chriſt, Our Lord and Saviour, who is goodneſs it ſelf, ſhall beſtow upon us another Eden, another Garden of pleaſure, watered with living water; in the midſt of it is the Tree of Life, that brings forth its Fruits every monethmonth; inſtead of an earthly Paradiſe, ſubject to change, we ſhall find an Heavenly, and an Unchangeable Paradiſe. The earthly Paradiſe is no more to be ſeen, it is thought that it was ſwallowed up and deſtroyed by the Waters and Deluge; but the Heavenly Paradiſe can never be deſtroyed by the moſt furious Fire, nor by the moſt ſwelling Waves. It is above all the Winds and Storms, and Tempeſts; therefore St. Peter aſſures us, That it is an incorruptible inheritance that fadeth not away. It hath no need of an elemental Water, for it is watered every where with the River of living Water, that proceeds from the Throne of God and the Lamb. And whereas Cherubims, armed with a flaming Sword, ſtood at the entrance of the Earthly Paradiſe, to hinder Adam from approaching near to the Tree of Life, and from gathering of its Fruits. Now whole Legions of Cherubims are to carry us up upon their wings, to the true Tree of Life, which ſtands in the midſt of the Heavenly Paradiſe; and Jeſus Chriſt himſelf, the Prince of all the Angels, of all the Cherubims and Seraphims, promiſeth to admit us to partake of its delicious Fruits, by theſe bleſſed words, To him that ſhall overcome, I will give him to eat of the Tree of Life, which is in the midſt of the Paradiſe of God:

It is the common cuſtom of Men, to have an high eſteem of beautiful and great Cities, whereof the buildings are ſtately, and the Inhabitants many. Therefore the Jews were wont to boaſt of Jeruſalem, and to call it The City perfect in Beauty, the joy of the whole Earth. Therefore the Holy Ghoſt repreſents unto us, the Glory p. 436and Happineſs of Heaven, by a City which he names Jeruſalem. And St. Paul in his Epiſtle to the Hebrews, mentions the ſame compariſon, for when he had ſaid, That Abraham by faith ſojourned in the Land of Promiſe, as in a ſtrange Countrey dwelling in Tabernacles with Iſaack and Jacob, the Heirs with him of the ſame promiſe; he adds immediately after, For he looked for a City which hath foundations, whoſe builder and Maker is God, and a little after, God is not aſhamed to be called their God, for he hath prepared for them a City, Heb. 11. And in the 12 Chapter of the ſame Epiſtle, he ſpeaks to Believers in this manner, Ye are come to mount Sion, and unto the City of the living God, the Heavenly Jeruſalem, and to an innumerable company of Angels. And elſewhere, We have no continuing City here below, but we ſeek one to come, Heb. 13.14.

God is pleaſed, not only to deſcribe unto us our future Paradiſe, under the general notion of a City, and of Jeruſalem, but he declares unto us its Heavenly Beauty, its Glory and Magnificence; you cannot find a richer, and a more excellent Image, than that of St. John, who himſelf had been a ſpectator of the new Jeruſalem; and had beheld all its rarities and wonders; for when the Angel, who had in his hand a Golden Reed, to meaſure this Glorious City, had ſaid unto him, Come, I will ſhew thee the Spouſe, the wife of the Lamb. He carried him in the Spirit to an high Mountain, from whence he had a proſpect of that great and Holy City Jeruſalem, which came down from Heaven from God, decked as a Spouſe, prepared for her Husband, having the Glory of God and his Light. This faithful witneſs aſſures us, that its Buildings, and the Streets of this bleſſed City, were all of fine Gold, as bright as Chryſtal; its Foundations were of precious Stone; its twelve Gates were twelve Pearls; at each of them ſtood an Angel of God. This Holy City hath no need of the light of the Sun, or of the light of the p. 437Moon, for the Light of God enlightens it, and the Lamb is the Light thereof; there is no Temple therein, for the Lord God Almighty, and the Lamb are the Temple of it.

It is our delight to abide in ſtately and magnificent Houſes, and in rich and glorious Palaces; Therefore Paradiſe is expreſſed unto us by a Dwelling, and by a Palace, which God himſelf hath built with his own Hands. This is the Picture that the Royal Prophet repreſents unto us in the 65 Pſal. when he ſpeaks of God's Houſe, and of the Holy place of his Palace. And St. Paul doth the like in the 1 Cor. 5 Chap. when he ſaith, We know that if our earthly Houſe of this Tabernacle, were diſſolved, we have a building of God, an Houſe not made with hands, eternal in the Heavens. And our Saviour, when he was ready to leave the World, he comforts his Apoſtles in this manner, In my Fathers Houſe there are many Manſions, I go to prepare a place for you. And St. John heard a mighty voice from Heaven, ſaying, Behold, the Tabernacle of God with Men, he ſhall dwell with them; and they ſhall be his people, and God himſelf ſhall he their God with them.

Every one deſires to be rich, there be ſome that eſteem it their chief Happineſs, therefore the Holy Ghoſt repreſents the Happineſs of Heaven, under the notion of Riches and Treaſures; our Saviour himſelf ſpeaks of it in this manner, in the 6 of St. Matthew, Lay not up for your ſelves Treaſures upon Earth, where Moth and Ruſt doth corrupt, and where thieves break through and ſteal, but lay up for your ſelves Treaſures in Heaven, where neither Moth nor Ruſt doth corrupt, and where thieves do not break through nor ſteal. Therefore when the Holy Ghoſt deſcribes Heavens Glory, and mentions Gold, Pearls, and precious ſtones, it hath a regard to this conſideration.

And becauſe Men are for the moſt part deſirous of Honors, Greatneſs, and Dignities, and that there is p. 438nothing in the world more eſteem'd, than Scepters Crowns; therefore the Glory of Heaven is expreſs'd by a Kingdom, by Thrones, Crowns, and Triumphs. Our Saviour ſpeaks in this language to his Apoſtles, To you all who have continued with me in my afflictions; I appoint a Kingdom as my Father hath appointed unto me, Luk 22. In another place, he ſpeaks to all his Church in general, Fear not little flock, for it is your Fathers pleaſure to give you the Kingdom, Luk 20. And at the laſt day he will ſay, Come ye bleſſed of my Father, inherit the Kingdom prepared for you from the foundation of the World, Matth. 25. And to the Angel of his Church in Smyrns, and to all faithful Souls, this Divine Saviour makes this promiſe, Be thou faithful unto death, and I will give thee a Crown of Life, Revel. 2. And to the Angel of the Church of Laodicea, To him that over cometh, will I grant to ſit with me in my Throne, even as I alſo overcame, and am ſet down with my Father in his Throne, Revel. 3. And St. Paul tels us, That we run to obtain an uncorruptible Crown, 1 Cor. 6. And when he ſaw himſelf at the end of his Race, he cries out, I have fought the good fight, I have finiſhed my courſe, I have kept the faith, henceforth there is laid up for me a Crown of Righteouſneſs, which the Lord, the righteous Judge ſhall give me at that day, and not to me only, but unto all them alſo that love his appearing, 2 Tim. 4. And St. James ſpeaks in the ſame Language, Bleſſed is the man that endureth temptation, for when he is tried, he ſhall receive the Crown of Life, which the Lord hath promiſed to them that love him, Jam. 1. Finally, we read that the glorified Saints have Palms in their Hands, and Crowns of Gold upon their Heads, and in their Songs of Praiſe, they ſpeak thus to our Saviour Thou haſt redeemed us to God by thy bloud, out of every kindred, and tongue, and people, and nation, and haſt made us to our God, Kings and Prieſts, and we ſhall reign on the Earth, Revel. 4.4.

p. 439The great Men of the World delight in gorgeous Apparel, ſome in perfum'd Garments, therefore the Holy Ghoſt condeſcends to this weakneſs of Man, and promiſeth in Heaven Robes, more flagrant than the perfumes of Arabia; he promiſeth a Garment whiter than Snow, and brighter than the Light it ſelf. And Solomon when he conſiders his Spouſe, as the Type of the Church, he ſaith, The Kings daughter is full of glory within, her clothing is of wrought Gold, ſhe ſhall be brought unto the King in raiment of needle work.

And when God himſelf ſpeaks of the glory of his Church, which he begins now, and will conſummate hereafter; he ſaith, that he adorned her with Gold, Silver, and precious Stones, that he hath clothed her with fine Linnen, with Silk, and Needle-work; therefore the Church ſpeaks in this manner, I will greatly rejoyce in the Lord, my Soul ſhall be joyful in my God, for he hath clothed me with the Garments of Salvation, he hath covered me with the Robes of Righteouſneſs, as a Bridegroom decketh himſelf with Ornaments, and as a Bride adorneth her ſelf with her Jewels. And if you take notice of ſuch as ſtand before the Throne of God, and in the preſence of the Lamb that worſhip him day and night in his Temple, you ſhall find them clothed with long Robes, whitened in the Bloud of the Lamb. Look alſo upon that Glorious Woman of the Revelations, the true Type and repreſentation of the Church, and you ſhall ſee her clothed with the Sun, and a Crown of twelve Stars upon her Head. In a word, hearken to the Song of the glorified Saints, and you ſhall hear them ſpeaking to one another, Let us be glad and rejoyce, and give honor to God, for the Marriage of the Lamb is come, and his Wife hath made her ſelf ready, and to her was granted, that ſhe ſhould be arayed in fine Linnen, clean and white, for the fine Linnen is the righteouſneſs of Saints.

p. 440Men commonly love good cheer, to partake of ſumptuous Feaſts, therefore the Heavenly Delights are repreſented to us under the notion of rare Meats, and exquiſite Drinks, of Noble Feaſts, and Magnificent Banquets. In this manner, the Royal Prophet ſpeaks of them in the 36 Pſalm, How excellent is thy loving kindneſs, O God! therefore the children of men put their truſt under the ſhadow of thy wings, they ſhall be abundantly ſatisfied with the fatneſs of thy Houſe, and thou ſhalt make them drink of the River of thy pleaſures. And in the 65 Pſalm, Bleſſed is the man whom thou chooſeſt, and cauſeſt to approach unto thee, that he may dwell in thy Courts, he ſhall be ſatisffed with the goodneſs of thy houſe, even of thy holy Temple. And the Prophet Iſaiah ſpeaks in the ſame language, In this Mountain ſhall the Lord of Hoſts make unto all people, a Feaſt of fat things, a Feaſt of Wine on the Lees, of fat things full of Marrow, of Wines on the Lees, well refined. This conſideration cauſeth a Doctor in the Goſpel to ſay, Bleſſed is he that ſhall eat Bread in the Kingdom of Heaven. And our Saviour himſelf ſaith, that many ſhall come from the Eaſt and from the Weſt, and ſhall ſit at Table in the Kingdom of Heaven with Abraham, Iſaac and Jacob. Ahaſuerus's Feaſt continued 180 days, but the Feaſt of which we ſhall be partakers in Heaven, and which hath been preparing from the foundation of the World, ſhall continue for all Eternity.

Of all Feaſts, ſuch as are prepared for Nuptial Solemnities, are moſt eſteem'd, when they are for Kings and Princes of the Earth, for in ſuch occaſions there are the greateſt, and the moſt extraordinary rejoycings; therefore the happineſs of Heaven is expreſſed by a Marriage, our Saviour himſelf makes uſe of this compariſon in the 22 Chapter of St. Matthew, The Kingdom of God, ſaith he, is like unto a King which made a Marriage for his Son. This cauſed the glorified Church to ſpeak in this manner, Let us rejoyce and be glad, and give p. 441glory to the Lord our God for the Marriage of the Lamb is come. Finally, The Holy Ghoſt hath Commanded to Write and Record theſe words for ever, Bleſſed are thoſe that are called to the Marriage-Feaſt of the Lamb.

Some perſons are very much delighted with the ſweet and pleaſant Conſorts of Muſick; Therefore the Holy Ghoſt to ſignify unto us, That in Heaven there ſhall be all manner of pleaſures, and nothing wanting, tells us, that about God's Throne, millions of Angels, and glorified Saints, ſhall ſing forth the Divine Praiſe. Beſides, it acquaints us with the ſubſtance of their Heavenly Songs; when Iſaiah mentions theſe wonderful Seraphims, that fly round about God's Glorious Throne, he ſaith, That they cry one to another, Holy, Holy, Holy, Lord God of Hoſts, the whole Earth is full of thy glory. And when St. John ſpeaks of thoſe glorified Saints, he ſaith, that they ſtand before this magnificent Throne, playing with their Harps, and ſinging a new Song, that is to ſay, a moſt rare and excellent Song, and that they have always in their mouths the ſong of Moſes, and of the Lamb, and that Heaven it ſelf reſounds with their Sacred Halelujah's, which ſignifies, Praiſe God, or, Set forth the praiſes of God. There is no ingenuous Soul but loves Peace and Reſt, for this cauſe, the Glory and Happineſs of Paradiſe is repreſented under this lovely and pleaſant Notion, as in the 4 Chapter of the Hebrews, For we which believed, do enter into reſt, as he ſaid, as I have ſworn in my wrath, if they ſhall enter into my reſt; for if Jeſus had given them reſt, then would he not afterward have ſpoken of another day, there remaineth therefore a Reſt to the People of God, for he that is entred into his Reſt, he alſo hath ceaſed from his own Works, as God did from his; Let us labour therefore to enter into that Reſt. This cauſeth old Simeon to cry out, Lord, now letteſt thou thy ſervant depart in peace. Finally, the Holy City is called Jeruſalem, which ſignifies a Viſion of Peace, And God himſelf makes this promiſe, p. 442Behold, I will extend Peace to her, like a River, Iſ. 66. Phil. 4. Wherefore if the Peace which God grants to believing Souls in this life, ſurpaſſeth all underſtanding, what may we judge ſhall be the full enjoyment of an Eternal Peace in the Kingdom of Heaven; the tongues of Men and Angels is not able to expreſs its Dignity and Excellency.

Laſtly, becauſe Men are lovers of Pleaſures, Delights, and Pomp, and that the moſt part ſeek for nothing, but how to drive away their ſorrows, and to recreate themſelves with paſtimes; Therefore the felicities of Paradiſe are repreſented by Rejoycings, Pleaſures, and Eternal Solemnities, as in the 36 Pſalm, Thou ſhalt cauſe them to drink of the River of thy pleaſure…. And in the 126 Pſalm, They that ſow in Tears, ſhall reap in Joy; And God himſelf ſpeaking of that moſt bleſſed time, ſaith, Behold, I create new Heavens, and a new Earth, and the former ſhall not be remembred, nor come into mind, but be you glad and rejoyce for ever, in that which I create; for behold, I create Jeruſalem a rejoycing, and her People a joy. Therefore when the Holy Ghoſt repreſents the condition of the Glorified Saints; he doth only ſay, that God will wipe away all Tears from their Eyes, and that there ſhall be no more ſorrow, nor crying, nor labor, nor pain, nor grief, but he adds over and above,, that in their mouths there ſhall be Songs of Praiſe, and upon their Heads, an Eternal joy and gladneſs, like to a precious Crown, which ſhall never be taken from them; for this cauſe they call ſo earneſtly upon one another, Let us be glad and rejoyce, and give glory to the Lord our God, Revel. 19.

All our ſenſes ſhall partake in theſe Heavenly and Everlaſting Pleaſures; our Eyes ſhall behold with tranſports of joy, the ſacred countenance of our Redeemer, the Riches and wonderful Beauty of his Palace, the Glory and Magnificence of his Empire; our Ears ſhall be delighted with the Muſick of the bleſſed Saints, p. 443and with the Tunes of the Angels, and of the Church Triumphant; our ſmelling ſhall receive the ſweet perfumes of our Bridegroom, whoſe Garments are of Myrrh, and whoſe Vine, always bloſſoming, gives a good ſmell; our Palat ſhall taſte the Bread of Angels, the hidden Manna, the Fruits of the Tree of Life, the Waters iſſuing forth to everlaſting Life, and the new Wine of the Kingdom of Heaven. Our Hands ſhall embrace the Saviour of the World, and with our Feet we ſhall walk about the ſtreets of that golden City, the Heavenly Jeruſalem, and we ſhall follow the Lamb whitherſoever he goeth, Revel. 14.

Although I ſpeak to you in this manner, I am perſwaded Chriſtian Souls, that you underſtand very well that theſe expreſſions and ſuch like, are not to be underſtood in a litteral Sence, and that they are but dark Shadows, and imperfect Images of the advantages of the life to come. You have not forgot what St. Paul ſaith, That they are things which Eye hath not ſeen, Ear hath not heard, and which never entred into the heart of Man, which God hath prepared for them that love him, 1 Cor. 2. And that this great God, whoſe Riches are inexhauſtible, doth in us abundantly, above what we are able to ask or think, Eph. 3. ſo that when you ſee before you all the moſt Beautiful, Amiable, Glorious, and excellent things of the World; you may ſay in your ſelves, without doubt, the Glory and Happineſs of Heaven, is ſomething more than all this, for it is elevated ſo much above all Earthly enjoyments, and ſurpaſſeth, ſo much all the thoughts and conceits of Man, that it is not poſſible to deſcribe it in its own Colours, nor to fancy it really as it is.

Think not therefore, Chriſtian Souls, to meet in Heaven with a Paradiſe, ſomething like to your Gardens, nor with Flowers, like to ſuch as adorn your pleaſant Walks and Fields, nor Fruits like to ſuch as hang upon your Trees; you may be aſſured, that God will diſcover p. 444things infinitely more pleaſant and delightful, and more laſting. Fancy not ſuch a City, built up as ours is, where Gold, Silver, Pealrs, and precious Stones are to be ſeen: you may expect ſomething more Noble and Magnificent, than all the richeſt and moſt ſtately Cities of the World; God will cauſe you to ſee, not only the beauty of Silver, the purity of Gold, the whiteneſs of Pearls, and the brightneſs of precious Stones; but you ſhall diſcover ſomething more beautiful, purer, whiter, brighter, and ſomething more ſurprizing than any Earthly thing. Think not to receive any material Crown, or to aſcend up upon Thrones, like to thoſe of Kings and Princes, You may juſtly fancy ſomething more Glorious, and more laſting.

I am alſo perſwaded, Chriſtians, that you expect not in Heaven, to find Tables covered, as thoſe of the rich Worldlings; nor to glutt your ſelves with a Feaſt, like that of the Nuptials of Earthly Princes, without doubt, your Faith hath an eye to ſomething more Heavenly and Glorious; Your Soul hungers for more exquiſite Dainties, and is athirſt for more delicious and ſweeter Drinks. You are too well inſtructed, to think to live in Heaven an animal, and a ſenſual Life; Such a groſs conceit, becomes only the Impoſtor Mahomet, and his fond Paradiſe.

In this life that we lead upon Earth, there are two things which chiefly diſcover our natural Infirmity; The firſt is our eating and drinking, abſolutely neceſſary to make up the breaches that labor, and the natural heat do make, which ſpend and feed upon the radical Humour, which ſerves to our life, as Oil to a Lamp. The other is Marriage, appointed by God for the continuance and propagation of the humane Race. But in Heaven our life ſhall be altogether Angelical, Spiritual, and Supernatural; our Bodies ſhall be no more ſubject to corruption, nor to any alteration, they ſhall want no more food than the Stars do at p. 445preſent, and the reſt of the Celeſtial Bodies; Therefore the Holy Ghoſt ſpeaks expreſly, That we ſhall neither hunger nor thirſt, that the Sun ſhall not burn, nor any other heat trouble us. That is to ſay, as we ſhall never be inclinable to eat or drink, the moſt burning heat, and the moſt furious Flames ſhall have no power to hurt our Bodies, when they ſhall have caſt off all ſenſual and earthly qualities, and inſtead of them it ſhall be clothed with Light and Glory; therefore at that time there ſhall be no need of propogating the Species, or of multiplying the Perſons by Marriage, for we ſhall not be then ſubject to earthly Paſſions, and the number of the Elect ſhall be compleat; the Congregation of Saints ſhall be full, and the building of the Church ſhall be perfectly made up; therefore our Saviour Jeſus Chriſt aſſures us, That in the Kingdom of Heaven they ſhall neither take nor give in Marriage, but that we ſhall be like the Angels of God, we ſhall enjoy the light of their underſtanding, the Holineſs of their Wills, and the Purity of their affections.

When the Queen of Sheba ſaw the Glory and State of King Solomon, and heard all his excellent Diſcourſes, ſhe was extraordinarily ſurprized and wondred; therefore ſhe told this great Prince, It was a true report that I heard in mine own Land, of thy Acts, and of thy Wiſdom; howbeit, I believed not the words, until I came, and mine eyes had ſeen it; and behold, the halfe was not told me, thy Wiſdom and proſperity exceedeth the ſame which I heard; happy are thy Men, happy are theſe thy ſervants which ſtand continually before thee, and that hear thy Wiſdom. I am perſwaded, Believing Souls, that ſomething like to this ſhall happen to us, when we ſhall be come to the Heavenly Jeruſalem, to behold our Lord Jeſus Chriſt himſelf, of whom Solomon was but a Type, and a Figure, for he had but a ſpark of his Glory, and but a beam of his Wiſdom; when we ſhall ſee this peaceable King Crowned with an Heavenly p. 446Rainbow, we ſhall be raviſh'd into admiration, and as it were, tranſported out of our ſelves; then we ſhall ſpeak in this manner to his Divine Majeſty: O Glorious Monarch, all that I have ever heard or imagined of thy Wiſdom, of thy Glory, Riches, Beauty, and extraordinary Pleaſure of thy Paradiſe, is more than true, but it is not the thouſand part of that which I ſee this day. O bleſſed are they that dwell in thy Houſe, and that praiſe thee without ceaſing; happy are they that behold thy Glorious Face, and hear thy Divine Wiſdom. After that, the Queen of Sheba had been ſome time in the Court of King Solomon, ſhe returned back to her own home; but when we ſhall be once entred into the Glory and Happineſs of Paradiſe, we ſhall never depart out again; we ſhall behold continually this Glorious King of Kings, and we ſhall hear, with Divine tranſports of Joy, the wonderful expreſſions of his Wiſdom; we ſhall not only be with him for ever and ever, but we ſhall always be in him, and he in us.

To take off your mind from all carnal and worldly Thoughts, the Glory and Happineſs of Paradiſe, is repreſented unto us by the Light, as in the 12 Chapter of the Revelations, of the Prophet Daniel, They that be wiſe ſhall ſhine as the brightneſs of the Firmament, and they that turn many to Righteouſneſs, as the Stars for ever and ever. And in the 13 of St. Matth. our Saviour ſaith expreſly, That the Righteous ſhall ſhine as the Sun, in the Kingdom of his Father.

Finally, it is promiſed, as the higheſt Glory and Happineſs, that we ſhall ſtand before the Throne of God, that we ſhall ſit with Jeſus Chriſt upon his Throne, and that we ſhall ſee his Face. St. John in the 22 of the Revel. ſpeaks in this manner, in the deſcription of the Heavenly Jeruſalem, he ſaith, that the Throne of God, and of the Lamb, are in it, that his ſervants ſhall ſerve him, and ſee his Face, and that his Name ſhall be upon p. 447their Forehead. When we look to behold the Sun, our Faces become not more radiant nor Glorious; nay many times our Eyes thereby dazle, and our Skin becomes blacker, and more ſwarthy; but when we ſhall look upon God in his Love and Glory, we ſhall be perfectly enlightened, and become brighter, and more ſhining; This appears by Moſes's perſon, when he came down from the Holy Mountain, his Face was full of Beams of Light, ſo that the Children of Iſrael could not endure to look ſtedfaſt upon him. If therefore this faithful Servant of God had ſuch a bright countenance, by his continuance with God, upon an Earthly Mountain, during the ſpace of forty days and forty nights, and by a ſight of ſome light expreſſions of his Glory; what will be, think ye, your Light, and the brightneſs of your Countenance, when you ſhall be raiſed above the Heavens, to continue with God, and to behold his Face thouſands and thouſands of Ages; and at the end of all that time, it ſhall be but the beginning of that moſt bleſſed contemplation, which ſhall never end?

When we caſt our Eyes upon a beautiful Perſon, we become neither more beautiful nor happier; nothing but an unprofitable Idea remains in our fancy, and many times that alſo quickly vaniſheth away; but when we ſhall look upon God we ſhall become like him, and in this likeneſs, we ſhall find fullneſs of Joy, of Happineſs, and Glory; This is promiſed to us by the Royal Prophet, in the 16 Pſalm, In thy Preſence, O God! is fulneſs of joy, and at thy right Hand there are Pleaſures for evermore, And in the 17 Pſalm, As for me, I will behold thy face in Righteouſneſs, I ſhall be ſatisfied when I awake with thy likeneſs. And the beloved Diſciple, of the beloved of the Father, whoſe Writings are full of love, confirms this Truth, Beloved, ſaith he, Now we are the Sons of God, and it doth not yet appear what we ſhall be, but p. 448we know, that when he ſhall appear, we ſhall be like him, for we ſhall ſee him as he is.

You ſee therefore, Chriſtians, unto what extraordinary Glory and Happineſs, you have right to pretend, for in Heaven, God ſhall not only make us ſhine as the Sun and the Stars; he ſhall not only cloath us with the brightneſs of the glorified Saints and Angels, but he promiſeth a great deal more, to make us like unto himſelf; He ſhall not only ſatisfy us with the fatneſs of his Houſe, and cauſe us to drink of the Rivers of his Pleaſures; he ſhall not only fill us with his Treaſures, enlighten us with his brightneſs, cloath us with his Honors, and crown us with his Glory; but he himſelf will become our Meat and our Drink, our Treaſure, our Sun, and Glory; and if I may ſo ſay, to ſatisfy us, and accompliſh our Happineſs, God ſhall, as it were, diſſolve himſelf into Rivers and Seas of Divine and unſpeakable Pleaſures; but that I may not be miſunderſtood in ſuch bold and figurative Language, it ſhall ſuffice me to ſay with St. Paul, That God will be in us all in all; that is to ſay, that he will dwell, and make his abode in us, in reſpect of his Being, and that he will cauſe us to feel in us his Glorious preſence as much as a finite and limited Nature, as ours, is capable of. What the Jews have invented, of the Manna which their Fathers did feed upon in the Wilderneſs, may juſtly be appropriated to Almighty God, as he intends to reveal himſelf unto us in Heaven; for there is no taſte but ſhall be ſatisfied, no deſire but ſhall be filled. Moreover, God ſhall be our Meat and our Drink, our Light, alſo our Cloathing; and all that we can imagine in him, and his Divine Enjoyment; we ſhall find beyond all that we can think or deſire. The knowledge of Spiritual and Celeſtial things, which we attain to here below, is like the breaking of the day; and that we ſhall enjoy hereafter, ſhall be like that of the Sun, when it ſhines in our Meridian. But to ſpeak in the Apoſtles p. 449Language, Now we know in part, and we prophecy in part, but when that which is perfect, ſhall come, then that which is in part, ſhall be done away, for now we ſee through a Glaſs darkly, but then we ſhall ſee him face to face; whilſt we continue in this life, God diſcovers to us only the borders of his Wiſdom, we cannot underſtand much of it, but in the life to come, he ſhall reveal to us the depths of his Glorious Myſteries, into which the Angels themſelves deſire to pry. In our underſtanſtings, God ſhall be as a Sun to enlighten them for ever and ever, and ſcatter away all Miſts of Errors, and Miſtakes. At preſent, our Will hath its imperfections, and oft-times it rebels againſt God, but then it ſhall be perfectly ſanctified and reformed, according to the Image of God. It ſhall burn with an Holy Zeal, and with a Love for him. It ſhall deſire nothing but his Glory, and a conformity to his Holy Will. It ſhall not only obey God without reſiſtance, but it ſhall fly with an Holy earneſtneſs and ſpeed, to the performance of his Sacred Commands. Whilſt we remain in the Fetters of this crazy and ſinful fleſh, there is always ſome filth and diſorder in our affections, but when we ſhall come to this Eſtate of Glory, God will ſanctify them in ſuch a manner, by his Preſence, that they ſhall be purer and cleaner, than the Stars, or the Sun-beams; they ſhall become Celeſtial Fires, and Divine Flames, proceeding from God's love to us. In a word, that Being of Beings, who is Perfection it ſelf, that Author and Origin of all Beauty, that Object ſo exceeding Glorious and Lovely, ſhall raviſh us in ſuch a manner, that our underſtandings ſhall be continually employed in beholding him, our Wills and Affections in loving and embracing him, and all the faculties of our Souls, ſhall labour to be united to him, and to be like him. It ſhall be in this manner, that we ſhall be made partakers of the Divine Nature; for we muſt not fancy that we ſhall be made partakers of p. 450God's infinite Being, for this Divine Eſſence, is indiviſible, and uncommunicable to the Creatures, ſo that none but God can enjoy it, but God's Holineſs ſhall imprint in our Souls its Bleſſed and Glorious Image; and that of all his wonderful Vertues, when God ſhall ſhew himſelf to us as he is, he will cauſe us to become like him, by producing in us an impreſſion of his Divine countenance.

It may be you will inquire of me, whether we ſhall ſee God, and how we ſhall behold him? This queſtion is too conſiderable to be paſſed over lightly. I am perſwaded Chriſtians, that you will not be diſpleaſed, not only to hear my judgement, but that of the Holy Scriptures, from whence we draw all our inſtructions, as out of a Fountain. Some imagine, that God cannot be ſeen, neither in this life, nor in the life to come. Their reaſons are very ſtrong and weighty? for firſt, God is of an inviſible Nature: This Quality is aſcribed to him by the Sacred writers, as in the 11 of the Heb. The Apoſtle ſaith, that Moſes by Faith ſaw him, who is inviſible, and in the 1 Epiſtle to Timothy, in the 1 Chapter he ſaith, To the King Eternal, Immortal, Inviſible, the only wiſe God, be Honor and Glory for ever and ever, Amen. Secondly, we read in the 33 of Exod. when Moſes ſaid to God, I pray thee let me ſee thy Glory; God anſwered him, thou canſt not ſee my Face, for no man ſhall ever ſee my Face, and live. Thirdly, St. John in the 1 Chapter of his Goſpel ſpeaketh thus, No Man hath ſeen God at any time, the only begotten Son, which is in the boſom of the Father, he hath declared him. Laſtly, St. Paul ſeems to remove all doubt, for he ſaith, not only, that God alone hath immortality, that he dwells in a Light unto which no man can approach, and that no man hath ever ſeen him; but he ſaith more, that no man can ſee him, 1 Tim. 6.

Others are of a contrary opinion, That God may be ſeen in this life, but that in the life to come, he ſhall p. 451be ſeen more perfectly; that which encourageth this opinion is, that God hath put into the Hearts of all his Children, an earneſt deſire of ſeeing his Face, and that in this contemplation they place their greateſt Happineſs and Glory. This was David's deſire, A man after God's own heart, in the fourth Pſalm, There be many that ſay, who will ſhew us any good. Lord lift thou up the light of thy countenance upon us. And in the 42 Pſalm, My Soul thirſteth for God, for the living God, when ſhall I come and appear before God. This is the deſire alſo of the Prophet Aſaph in the 80 Pſalm, O God of Hoſts, cauſe thy Face to ſhine, and we ſhall be ſaved. Secondly, we have heard David ſay, I ſhall ſee thy face in Righteouſneſs, I ſhall be ſatisfied when I awake, with thy likeneſs, Pſal. 17. And St. Paul promiſeth that we ſhall ſee God face to face. And St. John aſſures us, That we ſhall ſee God as he is. Thirdly, in the 3 Chapter of Numbers, God ſpeaks in this manner to Aaron and Miriam, who had murmured againſt their Brother Moſes, If there be a Prophet among you, I the Lord will make my ſelf known unto him in a viſion, and will ſpeak unto him in a dream, my ſervant Moſes is not ſo, who is faithful in all mine Houſe, with him will I ſpeak mouth to mouth, even apparently, and not in dark ſpeeches, and the ſimilitude of the Lord ſhall he behold. Laſtly, we have heard the voice from Heaven, that repreſents to me the bleſſed Eſtate of the Glorified, ſaying, That they ſhall ſee the face of God.

If it be lawful for me to ingage my ſelf in ſuch an high Meditation, which is above the capacity of Men and Angels; I ſhould declare to you in few words, how it may be ſaid that we ſhall ſee God, and in what manner it is impoſſible to behold him. But firſt we muſt take notice of two or three diſtinctions, which if we underſtand well, we ſhall find no more difficulty in this queſtion.

p. 452Firſt, God may be conſidered in three ſeveral reſpects, as he is in Himſelf, and in his proper Being. It is in this reſpect, that our Souls do earneſtly long for h m, and deſire to draw near to him, and be united unto him, as to their Soveraign Good, and the bottomleſs Fountain of Glory and Happineſs. Secondly, as he doth reveal and diſcover himſelf on Earth, by certain Images, and Tokens of his favourable Preſence. Thirdly, as he ſhall manifeſt himſelf in Heaven by the Glorious Images, and Divine marks of his Glorious Preſence.

Secondly, we muſt diſtinguiſh the ſeveral kinds of ſight, for there is the ſight of the Body, which looks only upon the objects, whereof the Images and Species are within the reach and capacity of our Eye-ſight, as are Colour and Light. There is the ſight of the underſtanding which ſees and beholds the things that are at a diſtance from our ſences, as the ſpiritual and inviſible ſubſtances, and the Eſſential forms of the Body. There is alſo the ſight of Faith which riſeth, yet ſomething higher than our underſtanding, as it is during our abode here below; when it is enlightened with God's Divine Grace; it ſees and beholds things which the eye of the Body never ſaw, and the ſenſual underſtandings of Men, can never comprehend; as the Myſteries of Chriſtian Religion and the powers of the World to come.

Laſtly, we muſt diſtinguiſh the knowledge of the Underſtanding, for ſometimes it is obſcure and confuſed; at other times it is plain and diſtinct: Moreover, that knowledge which is moſt certain; and the plaineſt, is of two ſorts, the one hath bounds and limits, ſuitable to its ſubject, that is to ſay, ſuitable to the ability and reach of the Underſtanding; the other is abſolute, and of the ſame nature, as its object, that is to ſay, as the thing it ſelf, which the underſtanding looks upon and beholds.

p. 453God, as he is in himſelf, and in his own Eſſence and Being, hath never been ſeen by the Eye of the Body, and ſhall never be, neither in this life, nor in the life to come; for God is a Spirit, and of an inviſible Nature, 1 Timothy 6. In this reſpect St. Paul affirms, That God dwels in a Light which no man can approach unto, that no man hath ever ſeen him, nor can ſee him, John 3. But this good God, who of himſelf is inviſible, delights to ſhew him ſelf to his Creatures, in ſeveral ways.

Firſt, God ſhews himſelf unto all Men, in the works of the Creation of the great World, for as St. Paul ſaith in the 1 of the Romans, The inviſible things of God from the creation of the World, are clearly ſeen, being underſtood by the things that are made even his Eternal Power and Godhead; Eſpecially, he hath been pleaſed to give in the Light, a production of Nature, and the firſt of all viſible Creatures, a lively Image of himſelf, for as there is nothing more ample, purer, and more beautiful than the Light; Likewiſe, there is no viſible Creature that repreſents ſo well, this great God, who is a Being moſt pure, moſt beautiful and perfect, the Father of Lights, and the true Sun of our Souls.

Secondly, God diſcovers himſelf in all the workings of his wonderful Providence, and chiefly, in his extraordinary and miraculous Operations; for when men perceive productions, which exceed all the ordinary ſtrength of Nature, they are forced to acknowledge, that they come immediately from an infinite Power. As Pharaoh's Magicians, for when they ſaw, that by their Magick Art, they were not able to counterfeit Moſes's Miracle, they confeſſed, That it was the finger of God.

Thirdly, God diſcovers himſelf in his Holy and Divine Word, which is to us as a beautiful and perfect Looking-Glaſs, where we may ſee his Image, and the brightneſs of his Glory; This was St. Pauls judgement, when p. 454he ſaith, That all, we that behold as in a Glaſs, the glory of the Lord, with open face, are changed into the ſame Image, from Glory to Glory, even as by the Spirit of the Lord. 2 Cor. 3.18.

Fourthly, God revealed himſelf to the Church of Iſrael, in the Ark, the Signe and ordinary Token of his Gracious Preſence. He did ſpeak unto this People from the midſt of the two Golden Cherubims, and did publiſh his Divine Oracles; there he was pleaſed to diſcover himſelf in divers repreſentations, chiefly in the Cloud and Fire which came down from Heaven. Therefore the Signe, bearing the name of the thing ſignified, is ſometimes ſtiled The Lord; as in that paſſage where David ſaith, My Soul is athirſt for God, for the mighty and living God; O when ſhall I go and appear in the preſence of God? Pſal. 42.

Fifthly, God manifeſted himſelf to the Patriarchs and Prophets, in Dreams and Viſions, by Divine Raptures, and Prophetical Elevations. In this manner he appeared to the Patriarch Jacob in Bethel, for when it is ſaid, that God was at the end of the myſtical Ladder, which reach'd up to Heaven, without doubt, he gave ſome Sign and Teſtimony there of his Preſence. And when the Prophet Iſaiah mentions his Glorious Throne, he makes no difficulty to ſay, I ſaw the Lord ſitting upon a Throne, high, and lifted up, and his Train filled the Temple; above it ſtood the Seraphims, each one had ſix wings, with two he covered his Face, and with two he covered his Feet, and with two he did fly; and one cried to another, and ſaid, Holy, Holy, Holy is the Lord of Hoſts, the whole Earth is full of his Glory, and the poſts of the door moved at the voice of him that cried, and the Houſe was filled with ſmoak, Iſai. 6. And the Prophet Micah, when he ſpeaks of his Viſion he ſaith, I have ſeen the Lord ſitting upon his Throne, and all the Hoſts of Heaven ſtanding at his right hand, and at his left, 1 King 12. And the Prophet Daniel deſcribing one of his viſions, ſpeaks in this manner. p. 455I beheld, till the Thrones were caſt down, and the antient of days did ſit, whoſe Garment was white as Snow, and the hair of his Head like the pure Wooll, his Throne was like the fiery flame, and his wheels as hurning fire, a fiery ſtream iſſued, and came forth from before him, thouſand thouſands miniſtred unto him, and ten thouſand times ten thouſand ſtood before him.

Sixthly, God ſhewed himſelf unto Moſes, in a particular manner, not only when he appeared unto him in Horeb, and ſpoke to him out of the flaming Buſh, but eſpecially when God appeared unto him in the Holy Mountain, and, for the ſpace of forty days and forty nights, diſcourſed with him familiarly, as with a friend; for at that time, he expoſed before him, ſuch Glorious and Magnificent Tokens of his Divine Preſence, that it was almoſt the ſame thing, as if he had ſeen God himſelf. God gave him more Light and Knowledge of his Glory, than to any other of his Prophets, and revealed himſelf unto him in a more familiar manner, than to any other living Man; Becauſe of theſe glorious and extraordinary appearances of God's preſence, and of the brightneſs of his Light, which ſhined ſo clear in the Soul of Moſes, becauſe of that Holy familiarity which he had with God, that he ſpeaks of it in ſuch a manner, in the 12 Chapter of the Book of Numbers; for we cannot underſtand that place in a litteral ſence; That Moſes did really ſee God himſelf, and that with the Eyes of the Body, he beheld his Being, which is altogether inviſible: But we muſt underſtand it in this manner, that never any man beheld ſuch glorious expreſſions of the Godhead, with the Eyes of the Body. That never any Man diſcourſed ſo familiarly with God as Moſes; never any man… hath ever had ſo clear and plain a knowledge of his great Glory, and Divine Majeſty.

Seventhly, God hath often appeared unto Men in Humane ſhapes, and hath given them ſuch viſible expreſſions p. 456of his Holy Preſence, that ſuch as have ſeen thoſe Images, tell us that they have ſeen God. It is in this manner that Jacob ſpeaks, when he had wreſtled with God in his Body; when he was moved, not only by an aſſiſting Angel, but alſo by God himſelf, who diſcovers there his Divine Vertue, I have ſeen, ſaith he, God face to face, and my ſoul hath been ſaved, Gen. 32. Manoah, the Father of Sampſon, tells aſmuch when he had ſeen the Humane ſhape, in which God was pleaſed to appear, when he aſcended up into Heaven, in the flame of his ſacrifice, For certain we ſhall dye, for we have ſeen God, Judg. 13. In like manner, when God appeared to Abraham, in the ſhape of a man, this man is called the Lord, and Abraham bowed himſelf before him, and worſhiped; and at one time this Holy Patriarch ſaw no leſs than three Humane ſhapes which appeared to him at once. Some think that God appeared but in one of theſe ſhapes, and that the two others were Angels. That which confirms this opinion is, that of theſe three perſons, there is but one that ſpeaks as God, and receives Abraham's Adoration; And when he appears no more, the two others are ſtiled Angels, in the beginning of the 19 Chapter. But others believe with ſome antient Doctors of the Church, that theſe, three Humane ſhapes were a true Image, and living Repreſentation of the moſt Holy, moſt Glorious, and moſt Wonderful Trinity. In this opinion, there is nothing contrary to the Analogy of Faith.

Finally, God hath diſcovered himſelf by his Son in a particular manner, he is named therefore; The Image of God, the Image of the inviſible God, and God manifeſted in fleſh. God hath not only imprinted in him, ſome tokens of his Godhead, and Marks of his Divine Power, he cauſed him not to walk and move as the borrowed Bodies of the old Teſtament. He hath not only ingraven in him, the perfect Image of all … Divine Vertues; God is not in him in a ſhadow or p. 457Figure, as he was in the Ark, and in Solomons Temple; but he hath dwelt in him bodily, and by his Eternal Godhead, as St. Paul informs us, That in him dwelleth Bodily, that is to ſay, Really, and Eſſentially, all the fulneſs of the Godhead; therefore our Saviour tells St. Philip, That he that hath ſeen him, hath ſeen the Father, John 14.

This being thus, let us now conſider how we ſee God, now here below, and how we ſhall ſee him hereafter in Heaven: At preſent we ſee him with the eyes of the Body in his viſible Works; And we ſee his Being alſo with the Eye of our Underſtanding, but in a weak and a languiſhing manner; we know him with a very obſcure and imperfect Knowledge, for this cauſe St. Paul ſaith very well and truly, That we know in part, and we prophecy in part. We ſee God alſo with the Eye of Faith, it is with this Eye that we ſee him, as Moſes did, who is inviſible, and that we behold our Lord Jeſus Chriſt, ſitting at the right hand of God the Father, above all Principalities and Powers, worſhiped and adored by all the glorified Church in Heaven. In Paradiſe we hope to ſee with the Eyes of our glorified Body; the Images and Marks of the Divinity, ſo Glorious, and Magnificent, ſo Beautiful and full of Majeſty, that in compariſon of that, whatſoever appeared to the Prophets and Patriarchs in their illuſtrious Viſions, was nothing but obſcurity and darkneſs. And with the ſame Eyes of the Body we ſhall ſee God in the Perſon of our glorified Saviour, who is the brightneſs of his Glory, and the expreſs Image of his Perſon, ſo that we may well ſay with Job, in a full aſſurance of Faith, I know that my Redeemer liveth, and that he ſhall ſtand at the latter day, upon the earth, and though after my Skin, Worms deſtroy this Body, I ſhall ſee God in my Fleſh, whom I ſhall ſee for my ſelf, and my Eyes ſhall be hold, and not another, Job 19. But for the Eſſence and Being of God, and for the p. 458Eternal Godhead, we ſhall not, nor cannot ſee it with the Eyes of the Body; Let them become never ſo Glorious, Incorruptible, and Immortal. We ſhall neither ſee it with the eye of Faith, for then Faith ſhall be totally aboliſhed, and we ſhall not walk any more by Faith, but by ſight, but we ſhall ſee God with the Eye of the Underſtanding, enlightened with a Divine Glory. Now as we have taken notice there are two ſorts of Contemplations and Knowledges, the one perfect, proportioned to the object, which we behold and look upon, the other imperfect, ſuitable to the being, beholding, and to the abilities of the underſtanding. Our future knowledge of God, ſhall not be of the firſt, but of the latter ſort; that is to ſay, That we ſhall never ſee into the bottom of the Myſteries of God's Divine Majeſty, and of his Glory. We ſhall never know perfectly, this higheſt Perfection, this infinite Being, this Incomprehenſible and Glorious Godhead; for things are in their Actions, as they are in their Beings and Abilities. Now in the moſt glorious State of Heaven, our Beings and Abilities ſhall be limited, and circumſcribed; therefore it ſhall be abſolutely impoſſible for us to comprehend perfectly the Being of God, who is infinite in it ſelf, and in all its wonderful perfections. The Holy Angels themſelves, the Cherubims and Seraphims; theſe Beings of Light and Glory, are not able to pry into theſe bottomleſs depths, they are not able to approach this infinite Light. In a word, it is neceſſary to be God himſelf, to comprehend and underſtand perfectly, the infinite Glory, and the higheſt perfections of the Godhead.

Although our ſight ſhall not be able to ſearch into the bottom of theſe depths of the Divinity, although we ſhall never be able to comprehend perfectly the infinite Being of God; nevertheleſs we hope to behold openly, this wonderful object, and to obtain p. 459as much knowledge of it, as ſhall be requiſite to render us perfectly happy; for as when our Eye beholds the Noon-Sun, it cannot ſtedfaſtly look upon it, nor receive all its beams, but it partakes of as much as is neceſſary to enlighten it; and when there ſhould be a thouſand Suns, our Eyes would never make uſe of more Light then they do at preſent Likewiſe, in beholding the Father of Lights, this beautiful Sun of our Souls, it is altogether impoſſible to receive the immenſity of its Beams; but we ſhall partake of as much as ſhall be neceſſary to drive away all our darkneſs, and to fill us full of a perfect Light, to make us become Light in the Lord, and to cauſe us to ſhine for ever, as ſo many Stars and little Suns. As an empty Veſſel, when it is caſt into the Sea, comprehends not all its Waters, but receives only enough to fill it up, ſo that there is no part empty. Likewiſe when we ſhall be caſt into the Ocean of the Godhead; we ſhall not be able to comprehend and receive God's infinite Glory and Happineſs, but we ſhall receive and comprehend as much as ſhall content all our deſires, and ſatisfy all our craving Appetites, ſo that there ſhall be nothing at all wanting in us, which might be expected in the higheſt felicity of an humane Creature.

I do not ſay, in the higheſt Felicity, abſolutely without limitation, for there are two kinds of Felicities, the one abſolutely perfect, beyond which there can be nothing expected. This Felicity or Happineſs is only to be found in God; the other is perfect, in a certain degree. As the perfect happineſs of the Angels … to attain to that degree of Glory, of which the Angelical Nature is capable. Likewiſe, the perfect happineſs of Man, is to enjoy all that Bleſſedneſs, whereof the Humane Nature alone and ſingle, is able to enjoy; I muſt ſay the ſingle Nature of Man, to diſtinguiſh it from that which is united to the Perſon of p. 460the Eternal Son of God; for by this means, this hath attained to an uncommunicable Glory, of which other Creatures cannot partake in the ſame perfection; it hath attained to an happineſs, far above the Glory of all the Children of God, and of all the Holy Angels of Heaven, far above what they can or may expect.

Moreover, I may ſay, that there is a ſupreme and perfect Happineſs independant, which ſubſiſts of its ſelf, without any forreign aſſiſtance; this kind of happineſs is only to be found in God. For as he is of himſelf an infinite Being, which borrows nothing from others. Likewiſe of himſelf he is abſolutely and perfectly happy. The other happineſs is that which proceeds not of our ſelves, but is derived to us from another; ſuch is the Glory and Happineſs of the Angels. This Leſſon the Holy Ghoſt teacheth us in theſe words, God puts Light into his Angels; that is to ſay, that theſe Holy Spirits have nothing of Light or Glory, but it is derived to them from the Father of Lights, and his gracious Aſpect: ſuch alſo is the Glory of our Lord Jeſus Chriſt, as Mediator; therefore he ſpeaks thus to God his Father, Glorify thy Son, that thy Son may Glorify thee, John 17. In a word, ſuch ſhall be our Glory and Happineſs, for as we have our Being from God, it is from him that we derive our Well-being alſo; and it is from him that we expect all our Glory and Bliſs.

From hence you may eaſily conclude, that God is the only object, and the only ſource of our Eternal Glo…, and future Happineſs. If you enquire from me what ſhall be the Eſſential form? I anſwer, that it ſhall be our Likeneſs and Reſemblance with God, which ſhall be as perfect as an Humane Creature is capable of. Now this Reſemblance and Similitude ſhall conſiſt in three things, in a pure and bright Light, which ſhall not be mixed with the leaſt Darkneſs, in a perfect p. 461and a compleat Holineſs, where there ſhall not be the leaſt blemiſh, and in an infinite and unalterable joy and content, where there ſhall never be the leaſt cloud of Grief, but of this we have ſufficiently Treated already.

Some there are that inquire whether in Paradiſe there ſhall be an equality, or an inequality of Glories and Happineſſes; to ſay the truth, this queſtion is more curious than neceſſary; for we need not inquire whether there ſhall be any more or leſs happy, than our ſelves. It ſhould ſuffice us for our comfort, to know, that if we be true Believers and truly penitent; if we fear God, as we ought to do, if we ſerve him with a Religious mind, until the laſt gasp, that in ſuch a caſe we ſhall attain to the Glory of the Children of God, and poſſeſs with them, a perfect and Eternal Happineſs. Nevertheleſs, that we may ſeem to omit nothing, which might give ſatisfaction to every believing Soul; I ſhall examine this particular, but it ſhall be without advancing any new thing, which I have not ſeen in the Holy Goſpel, nor learn'd from the true Doctor of our Souls; I ſhall declare the opinion of the moſt Learned, upon this rich and excellent ſubject; afterwards, I ſhall add mine own, which I ſhall ſubmit, as the reſt of this Treatiſe, to the judgement of the Wiſer and more Learned Perſons, who are better acquainted than I am, with the Spiritual and Heavenly Enjoyments.

Some believe, that in Paradiſe there ſhall be every where, the ſame Glory and Happineſs, equal and uniform in every individual Perſon. This opinion they back with theſe reaſons; Firſt, that we ſhall have no Glory nor Happineſs, but that which hath been purchaſed for us by the Death and Paſſion of our Lord Jeſus Chriſt; and that as this Glorious Saviour hath purchaſed this Glory and Happineſs, for all the Elect equally, they ſhall all enjoy it in the higheſt degree, and p. 462perfection. Secondly, that the Holineſs of all the Bleſſed ſhall be perfect, therefore as they ſhall be all perfectly Holy, they ſhall be all likewiſe perfectly happy in the ſame degree. Thirdly, that our Saviour ſaith expreſly, without any exception, That the Saints ſhall ſhine as the Sun in the Kingdom of their Father, Matth. 23. Now the Sun is the King of the Stars, and the brighteſt of all the Heavenly Bodies. Fourthly, That the Elect are repreſented in Heaven, as ſo many Kings, having upon their Heads, Crowns of Gold, Revel. 1.4, 5. Now there is no inequality between Kings, for each of them is in poſſeſſion of Soveraignty, and an independant and Supream Authority. Fifthly, That Jeſus Chriſt repreſents to us, the laſt tranſactions and paſſages of the World, by the parable of a Father of a Family, who at the end of the day, beſtows the ſame Salary, upon every one that hath laboured in his Vineyard, Matth. 20. Sixthly, That it is ſaid in general terms, That we ſhall ſee God face to face, and that we ſhall ſee him as he is, 1 Cor, 13. 1 John 3. and that in this bleſſed Viſion ſhall conſiſt the chief Happineſs of Man. Laſtly, That after the Reſurrection, God ſhall be in us all in all; which expreſſion declares the higheſt, and moſt compleat Happineſs and Glory.

Others think the contrary, that in Heaven there ſhall be an inequality of Glory, and ſeveral degrees of Happineſs. This their opinion they ſtrengthen chiefly with two paſſages of Holy Scripture, the one is in the 14 of St. John, where Chriſt ſaith to his Apoſtles, In my Fathers houſe there are many Manſions. The other is in the 1 Cor. 15. where St. Paul diſcourſing at large, of the happineſs of the Saints after the Reſurrection, ſaith, There is one Glory of the Sun, another Glory of the Moon, and another Glory of the Stars, for one Star differeth from another in Glory, ſo is the reſurrection of the dead.

There are ſome that are not content to believe an inequality of Glory and Happineſs, but they undertake p. 463further to diſcourſe of this matter, with as much boldneſs, as if God had admitted them to the knowledge of his Eternal Secrets, as if he had diſcovered to them all the wonders of the Heavenly Jeruſalem, more plainly than to his beloved diſciple. Such tell us, not only, that there ſhall be divers degrees of Glory and Happineſs, but they inform, who they are that ſhall obtain ſuch and ſuch Degrees; they preſcribe in a Dogmatical and Magiſterial manner, which ſhall be the Glory of Virgins, which ſhall belong to Confeſſors, which ſhall be that of Martys. In a word, ſome are ſo much puffed up with an high conceit of themſelves, and of their own deſervings, that they make an open profeſſion of being of the number of ſuch as ſhall obtain the higheſt degrees of Glory and Happineſs.

But my opinion is, that the Truth is to be found between theſe two extreams; I ſhall not impoſe any Law upon the Conſciences of any Man, in this particular, whereof the deciſion is not abſolutely neceſſary to Salvation; yet we may ſay, that in Heaven there ſhall be divers degrees of Glory and Happineſs, but we dare not deſcribe them, nor venture to apply them to any perſons, or to tell, who of us ſhall poſſeſs ſuch and ſuch degrees. This were a bold attempt upon Heaven, and a taking of the forbidden Fruit; by ſuch an impudency we ſhould looſe our ſelves, inſtead of ſaving others, for ſuch as are ſo audacious as to ſearch into the Divine Majeſty, ſhall be ſwallowed up by his Glory. Prov. 25.

And although we verily believe degrees of Glory, yet we may ſay, without offence to any perſon, that this belief is not to be eſtabliſhed upon the fore-mentioned paſſages, from whence we cannot gather any ſuch concluſion; for in the 14 of St. John, our Saviour ſaith not, that there are divers Degrees, or divers Manſions, whereof ſome are Richer and more Glorious than others; but only, that in his Fathers Houſe there are many Manſions. The meaning of this Divine Saviour is as p. 464clear as the day, he had an intent to raiſe up the drooping courage of his Holy Apoſtles, and to comfort them in his abſence; for that purpoſe he aſſures them, that he is going to lodge in an Houſe, where there is not only room for himſelf, but alſo for them, and for all that ſhall believe in him, by their Teaching. He expounds his words plainly in the 17 Chapter of the ſame Goſpel, where he ſpeaks to God in this manner, Father, I will that they alſo whom thou haſt given me be with me where I am, that they may behold my Glory which thou haſt given me. For the other paſſage of the 1 of the Corinth. I beſeech you, devout Souls, read over the Apoſtles words, and conſider with a Religious obſervation, what goeth before, and what follows after; you ſhall find that the Apoſtle intends not to compare the Saints, the one with the other, but only to diſcover the difference which is between our Bodies as they are in this corruptible and mortal life, and as they ſhall be when they ſhall have put on incorruption and immortality. Therefore, when he had ſaid, One is the Glory of the Sun, another is the Glory of the Moon, another the Glory of the Stars, for one Star differeth from another Star in Glory; He doth not add likewiſe, ſo ſhall be the Glory of one bleſſed Perſon, differing from another, but he ſaith, So ſhall be the reſurrection from the dead; The Body is ſown in corruption, it ſhall be raiſed in incorruption; it is ſown in diſhonour, it it raiſed in glory; it is ſown in weakneſs, it is raiſed in power; it is ſown a natural body, it is raiſed a ſpiritual body.

From whence is it therefore that we gather theſe divers degrees of Glory and Happineſs? I anſwer, Firſt, from the divers and different pains and puniſhments of the damned. For as in Hell there ſhall be ſeveral degrees of Torments; Likewiſe, it is very probable, that in Heaven, there ſhall be divers degrees of Happineſs, and ſeveral degrees of Glory. Secondly, God to declare his Divine Wiſdom, which is various in all p. 465things, beſtows at preſent all his Bleſſings and Riches with a wonderful variety, and with an admirable order. Thus you may ſee in nature, that God hath ſcattered up and down the World, divers gifts and excellencies; for example the ſmell and beauty of Roſes, is different from that of the Lillies; the brightneſs of the Diamonds, is not like that of Rubies; the light of the Sun differs from that of the Moon and Stars. Likewiſe, it is very probable, that above all the Heavens, there ſhall be divers degrees of Light and Glory. Amongſt the Holy Angels, there are Titles of Honor, and ſeveral Dignities, therefore they are named Archangels, Thrones, Dominions, Principalities, and Powers: As therefore amongſt the Angels there are divers degrees of Glory; it is alſo likely that the ſame order ſhall be obſerved amongſt the Glorified in Heaven. Beſides, as in the Church militant, the Graces of God differ very much. The Souls of the Faithful, are not the ſame in all reſpects, they have differing qualities and excellencies; there are in them divers degrees of Light, of Knowledge, of Faith, of Hope, of Charity, and Holineſs. Likewiſe, according to the Analogy of Faith, there ſhould be alſo in the Church glorified, divers degrees of Glory and Happineſs; and the rather, becauſe Glory is nothing elſe, but the compleating and perfection of Grace. This reaſon is ſo much the ſtronger, becauſe in the parable of the Talents, Jeſus Chriſt gives to his ſervants a Glory, proportionable to the former Riches of his Grace. None can conceive, that the words relate to God's Favors, beſtowed upon his Children on Earth, for our Lord ſpeaks of that which he intends to do to them, when he ſhall come down from Heaven to judge the World. The words relate to the time, when he ſhall ſay to ſuch as have well employed the Talents of his Mercy, Well done good and faithful ſervant, enter into the joy of the Lord: They relate alſo to the time when he ſhall cauſe the unprofitable ſervant to be caſt p. 466into utter darkneſs, where there ſhall be weeping and gnaſhing of Teeth. It may alſo be worthy of our obſervation, that the felicities of Heaven are repreſented to us, by a Feaſt, where all partake of the ſame Meats, but ſome are ſeated in a more Honourable Room than others. This, as I conceive may be gathered from our Saviours words, Many ſhall come from the Eaſt and from the Weſt, and ſhall ſit at Table in the Kingdom of Heaven, with Abraham, Iſaac, and Jacob. It may alſo be gathered from that other paſſage where Lazarus is carried by the Holy Angels into Abraham's boſom. Laſtly, I ground my opinion upon the 12 Chapter of Daniel, where this bleſſed Prophet, when he had ſpoken in general terms, of the future Happineſs of the faithful, who ſhall riſe to Eternal life; he comes down to particularize ſome, unto whom God hath beſtowed more light upon Earth, and whoſe Miniſtry he hath made uſe of, to bring many Souls to Salvation, amongſt theſe, he ſeems to put many degrees of Glory, They that are wiſe ſhall ſhine as the brightneſs of the firmament, and they that bring many to righteouſneſs as the Stars, from ever and ever. From this paſſage one may apparently, conclude, that as the light of the Firmament, differs much from that of tha bright Stars; and as amongſt the Stars there is a diverſity and variety of Light: in the ſame manner there ſhall be divers and differing degrees of Glory, amongſt the glorified in Heaven.

Now in anſwer to that reaſon, that Jeſus Chriſt hath purchaſed for us, the Glory and Happineſs of Heaven; and that therefore this Glory and Happineſs ſhould be equal. I confeſs this reaſon is weighty, I intend not to refute it altogether, but I ſhall propoſe ſeveral things to the conſideration of the Pious and Devout Souls, that ſhall peruſe this Treatiſe. Firſt, that although the bloud of Jeſus Chriſt hath purchaſed for us Heaven; and that we are not able to deſerve it by our moſt regenerate Actions, nor by our moſt grievous ſufferings p. 467and Martyrdom; becauſe that when we have performed all that is Commanded, our Saviour requires us to ſay, We be unprofitable ſervants, becauſe we have done but what we were bound to do, Luk 17. And becauſe his Holy Apoſtle aſſures us, that When all things are reckon'd up, the ſufferings of this preſent time, are not worthy to be compared with the glory which ſhall be revealed in us, Rom. 8. Nevertheleſs, God is ſo Good, Merciful, and Bountiful, that he bears with our imperfections, that he rewards as a Father, with a free Reward, all the good Works of his fervants, eſpecially the works of Charity. Therefore Jeſus Chriſt tells his Apoſtles, and generally all the faithful; Whoſoever ſhall give unto you to drink a cup of water, becauſe you are Chriſts, verily I ſay unto you, he ſhall not looſe his reward. And becauſe 'tis the cuſtome of the Eaſtern People, to warm their drink; therefore to give a cup of cold water may be reckoned the ſmalleſt aſſiſtance. Our Saviour ſaith, Whoſoever ſhall give unto one of theſe little ones, to drink a cup of …old water only, in the name of a Diſciple, verily I ſay unto you, he ſhall not looſe his reward. Matth. 10. If ſuch as beſtow a cup of cold water for God's ſake, are rewarded in Heaven, what may not thoſe bountiful Souls expect there, who now ſpend their Eſtates in charitable Deeds? He that ſoweth ſparingly ſhall reap ſparingly, he that ſoweth bountifully ſhall reap bountifully, 1 Cor. 9. Theſe be the words of St. Paul, which in my judgement declare plainly an inequality amongſt the Glories and Happineſſes which we are to reap in Heaven. Beſides, we have heard a Prophet tell us, that all ſuch as, by the light of their Doctrines, and the Holineſs of their Lives, lead many Souls to their Salvation, ſhall ſhine for ever in Heaven, as ſo many bright Stars. It ſtands with reaſon, that if our Saviour will, in his infinite Mercy, reward ſuch a ſmall kindneſs as the gift of a draught of Water, to one of his Children, they ſhall excell in Glory, who pour forth for p. 468his ſake in his quarrel, every drop of their Bloud, and by their deaths confirm his Holy Goſpel, This is a faithful ſaying, If we dye with Jeſus Chriſt, we ſhall alſo live with him, if we ſuffer with him, we ſhall alſo reign with him. But that which ſeems to me yet ſtronger, which makes for this purpoſe, is, That all the ſpiritual Graces which are beſtowed upon us in this life, proceed from the Holy Ghoſt, purchaſed for us by the Croſs of our Lord Jeſus Chriſt, and by his precious Bloud. Now theſe Graces are differing and various; if therefore there are divers degrees in Grace, why ſhould not there be alſo divers degrees in Glory, ſeeing that both have been purchaſed for us with the ſame price; by the death and paſſion of our Lord Jeſus Chriſt?

The other Argument drawn from the happineſs and perfection of the Glorified is rational, but not invincible, for ſeveral Diamonds may be perfect in their kind, ſo that the cleareſt Eye cannot take notice of any imperfection; nevertheleſs, they may differ in weight and price. All the Stars have their perfection and light; Nevertheleſs, one Star differs from another Star in Glory; All the Angels of Heaven are perfectly Happy and Holy, and yet there is a great inequality amongſt them in Glory and Dignity. Likewiſe, although all the Bleſſed ſhall attain to a perfect Holineſs, in my judgement, that cannot hinder the diverſity of degrees of Glory and Happineſs.

I acknowledge alſo, that the other objection, drawn out of theſe words, The Juſt ſhall ſhine as the Sun in the kingdom of their Father, is not to be deſpiſed, but it concludes nothing to the purpoſe, for if you ſhould cut out excellently well, ſome Orbs of Chryſtal, of differing ſizes, ſome greater, ſome leſs, and ſhould put them all in the Sun, they would be all full of Light in every part; every one of them would repreſent the beautiful Image of that Sun that looks upon them, ſo that it may very well be ſaid of all of them, that they p. 469ſhine as the Sun. Nevertheleſs, according to their bigneſs and ſize, they receive more Light, and the Sun ſeems greater in the one than in the other. To the other objection, that all the Glorified in Heaven are named Kings. I anſwer, That this is not to be underſtood in a litteral Sence, no more then when it is ſaid, that they had on their Heads Crowns of Gold. That I may continue in the ſame compariſon, I may ſay, that as all Kings have a Soveraign Majeſty, which acknowledges none above it, but God from whom it proceeds: Nevertheleſs, ſome have a greater Power and Riches than others. Likewiſe all the glorified Saints ſhall enjoy a Soveraign, and perfect Happineſs, and receive it immediately from God. This cannot hinder them from differing from one another in Glory. I anſwer, next to the other Argument, taken out of the Parable of the Father of the Family, who, at the evening of the day, rewarded equally all his Laborers, that had been employed in his Vineyard, giving to every one of them a penny, that Parables are as Pictures, in which, beſides the thing intended to be drawn, there are many particulars which ſerve but as flouriſhes to adorn the piece. If we ſhould conſider every paſſage of this Parable, we might gather from hence, that amongſt ſuch as ſhall be ſaved, there ſhall be there ſome murmuring againſt God, who ſhall envy their companions, which is a groſs abſurdity to conceive; the deſigne of our Saviour is not to ſpeak of the equality of the glorified Saints, but his intent is to ſhew, that thoſe whom God calls firſt, ſhould not deſpiſe the others; becauſe God, who doth with his own what he pleaſeth, is able to make them equal, and to beſtow upon them the ſame advantages. Laſtly, as every one whom the good man of the Houſe ſent into his Vineyard at ſeveral times of the day, received for their Salary a penny; in the ſame manner, whomſoever God calls into his Church effectually, at any time, nay, at the hour of death, p. 470they ſhall receive from his infinite Bounty, eternal Life, but from hence we cannot conclude any thing, contrary to this Truth, that in Heaven there ſhall be divers degrees of Glory.

The greateſt difficulty in my judgement is in this Allegation, That we ſhall ſee God face to face, and that he will be all in all 1 Cor. 13. 1 Cor. 15. Nevertheleſs, we may ſay, that as all the damned in Hell ſhall looſe all ſight of God, yet that cannot hinder the divers degrees of Pain and Torment. Likewiſe all the glorified in Heaven ſhall ſee God; but this ſight which all ſhall enjoy, cannot remove the inequality of their Glory and Happineſs. As when all men look upon the ſame Sun, but ſeveral receive the benefit of its beams in a differing manner; thus we ſhall all behold the ſame God, but the Gracious Aſpect of his Countenance ſhall be caſt upon us variouſly, and produce in us divers and various effects. We may alſo make uſe of another compariſon; As when we caſt many empty Veſſels into the ſame Sea, they are all filled up, ſo that it may be ſaid of them, that the Sea is in them all: ſome nevertheleſs, may be more capacious, and receive more Water than others. Likewiſe all the Saints ſhall enter into the ſame wonderful Ocean of the Godhead, they ſhall be all filled up to the brim with his Glorious preſence, ſo that God ſhall be all in all. Nevertheleſs, they ſhall receive differing meaſures of theſe Waters, iſſuing forth to Eternal life. In a word, as God ſhall caſt headlong all the Reprobates into the ſame Lake of Fire and Brimſtone, and yet there ſhall be divers degrees amongſt them, of puniſhments; ſo God ſhall cauſe all the Elect to drink out of the ſame River of Pleaſure; but there ſhall be a difference amongſt their degrees of Glory. Moreover, this paſſage may be thus underſtood, God ſhall be all in all; that is to ſay, he ſhall be to us all Riches, Glory, Light, Meat, Drink, Pleaſures, p. 471&c. In my judgement we cannot conclude from hence, that he is to make all equal.

If any have other thoughts, or is of another judgement, I ſhall not offer to condemn him, nor to undertake to refute him; for I conceive, that ſeeing Almighty God hath hid the Glories and Happineſs of Heaven, and covered them over with a thick Cloud, on purpoſe to limit our too curious inquiry; we cannot mention them with too much modeſty and reſpect; only I muſt take notice of ſomething more, for the comfort of the good and devout Souls, whoſe thoughts and mind are in Heaven. That when we affirm, that there ſhall be differing degrees of Glory in Paradiſe, we muſt not conceive that this ſhall bring any diminution to the perfect Happineſs of the Glorified; for if I may once again make uſe of the compariſon of the Sun-beams, and of the Waters of the Sea, I cannot find any more proper for this purpoſe, As all Eyes that look upon the clear Sun, without Cloud or Miſt, receive its Rayes in a differing manner, yet they have all enough to ſee to guide themſelves, and to rejoyce in this beautiful Light that enlightens them; if ſome receive a greater meaſure of that Light, this hinders not the reſt from enjoying alſo a ſufficiency; ſo ſhall it be with all the glorified Souls, when they ſhall behold God the Father of Lights, the true Sun that ſhall ſhine for ever and ever. If any of them ſhall have more or leſs of his Light, that ſhall in no wiſe impede the perfection of anothers Happineſs, for every one of them ſhall enjoy as much, as they ſhall be able to receive, or ſhall be neceſſary to compleat their Joy, and perfect their Happineſs. And as when we caſt into the Sea many empty Veſſels, ſome greater ſome leſs, the greater contains more Water, and the leſſer not ſo much: yet they do all receive enough to be filled up to the brim: if the leaſt of theſe Veſſels had p. 472the knowledge to ſpeak, they would not complain of the greater, for containing more then they, becauſe they have all as much as they can either deſire or expect. Likewiſe, when the Saints ſhall be caſt into that bottomleſs Sea of Glory and Happineſs, they ſhall be filled all up to the brim, ſo that they ſhall not be able to deſire any more; they ſhall be all according to their differing capacities, perfectly, and entirely happy. Conſider therefore, Chriſtian Soul, that if thou enjoyeſt ſo much ſatisfaction and delight, as thou art capable of, although others may have ſomething more, thou art no leſs happy for their overplus; there is none but God alone, that according to the infiniteneſs of his Being, poſſeſſeth an unmeaſurable and infinite Glory and Happineſs. This bottomleſs ſource of Glory and Bliſs, ſhall for ever and ever run over all the glorified in Heaven, and ſatisfy their Souls with unſpeakable Delights.

You may ask, Chriſtians, in what part of the great World ſhall God cauſe us to enjoy ſo many rare pleaſures and Heavenly contentments? Where ſhall he produce ſo many Treaſures and Riches? Where will he diſcover ſo much Glory and Splendor? In what part doth he intend to ſhew ſo many Divine marks of his Gracious Preſence? I anſwer, that this place is above the Elemental World, above all the Heavens that appear before our Eyes, and that roul about us. If we will underſtand this, we muſt remember, that the Holy Scripture makes mention of three Heavens; The firſt is, the large extent of the Air, diſtinguiſhed by the Learned, into three Regions. In this ſence it is to be taken, when it ſpeaks of the Birds of the Air. The ſecond Heaven comprehends the Heavenly Spheres, the Globes that are between the Moon and the Firmament, where are all the fixed Stars; and if beyond this, there be any other Sphere, whereof the motion p. 473is ſo furious and ſwift, as to carry with it the inferior Globes, and to cauſe them to roul round in the ſpace of four and twenty hours. Of this Heaven, David ſpeaks in the 19 Pſalm, The Heavens declare the Glory of God, and the Firmament ſheweth his handy-work, be hath put in them a Tabernacle for the Sun. Now, above all theſe Heavenly Spheres, mentioned by the Aſtrologers, ſome reckon up nine or ten, and others more. There is yet a third Heaven ſpoken of by St. Paul, 2 Cor. 12. I know, ſaith he, a man in Chriſt, which was taken up into the third Heaven; I know that he was taken up into Paradiſe, and heard words which cannot be ſpoken, which are not poſſible for Man to utter. The Holy Apoſtle removes in theſe words, all doubts concerning the place intended by this Third Heaven, for he calleth it Paradiſe, where he heard unſpeakable words, which are not poſſible to be uttered.

The Celeſtial Globes rowl about continually, but this Third Heaven, which for its excellency is ſtiled Heaven, is fixed, and without motion in Eternal Reſt. And as much as theſe beautiful Orbs have a greater Light and Glory than the Air, and the inferior Bodies; ſo much the more doth this Third Heaven excel them. It is my judgement, that Solomon means this Third Heaven, ſcituate above all the reſt, which exceeds them ſo much in Beauty and Glory, when he ſpeaks to God, of the Heavens, and of the Heaven of Heavens, 1 Kings 8. That is to ſay, the moſt Excellent, the higheſt, and the moſt Glorious of all the Heavens, are not able to contain thee, and God himſelf ſaith, by his Holy Prophet, The Heavens are my Throne, and the Earth is my Footſtool, Iſai. 66. for in this high Heaven, God hath placed his Throne, where he diſcovers his Glory, and the brightneſs of his ſurprizing Countenance; there the Seraphims fly, and thouſand thouſands worſhip him, and ten thouſand p. 474Millions ſtand continually before him. Iſai. 6. Dan. 7. Here it was that the Bleſſed Soul of our Saviour Chriſt was admitted, aſſoon as it had left the Body, according to what he promiſed to the crucified Thief. Verily I ſay unto thee this day thou ſhalt be with me in Paradiſe, Luk 23. Hither this Glorious Saviour is aſcended, both in Soul and Body, after his Reſurrection; and here it was that St. Stephen ſaw him, when he cryed out, I ſee the Heavens open, and Jeſus Chriſt fitting at the right hand of God, Acts 7. And hither it is, that the Souls of all ſuch as dye in his favour, are carried up. Therefore St. Paul to the Hebrews mentions immediately, after the thouſands of Angels, The Spirits of juſt Men made perfect, and the Church and Congregation of the firſt-born, whoſe names are written in Heaven. In ſhort, it is the Glorious Seat, where we hope that God will receive us, both in Soul and Body, at that day, when we ſhall be taken up into the Air, above the Clouds of Heaven, to be for ever with the Lord Jeſus.

Some inquire then what ſhall become of this Elemental World? whether this Heaven that appears to our Eyes, and this Earth which ſuſtains us, ſhall periſh? or whether they ſhall remain yet after the great day of Doom?

Certain prophane Atheiſts are perſwaded, that the World ſhall remain for ever, as it doth at preſent, and that there ſhall be no manner of alteration. The Apoſtle St. Peter hath Propheſied of theſe Perſons, and deſcribed them in their own Colours, There ſhall come at the laſt day mockers, walking after their own Luſts, ſaying, where is the promiſe of his coming, for ſince the Fathers are aſleep, all things continue in the ſame manner, ſince the beginning of the World. I need not trouble my ſelf in a refutation of ſuch impieties; I ſpeak to none but to the devout Souls, which reverence p. 475the Divinity of the Holy Scriptures, and are fully perſwaded of the Truth of all the Articles of our Creed.

It oft-times happens, when Men oppoſe a falſe Doctrine, and an erroneous opinion, they run from one extremity to another; therefore ſome imagine, that the World ſhall totally periſh: and that as God hath called the Heavens and Earth, and the reſt of the Elements out of nothing, he will reduce them all again into the ſame Nothing, and that he intends to create others, more beautiful, more Holy, and far more Glorious. There are two kinds of expreſſions that ſeem to favor this opinion. The firſt, which ſpeaks of the Heavens and of the Earth, as of periſhing and decaying Creatures. In this manner David diſcourſeth of them in 102 Pſalm, and after him, the Apoſtle to the Hebrews, Thou Lord, haſt eſtabliſhed the Earth and the Heavens are the Works of thy hands, they ſhall periſh, but thou ſhalt endure, they ſhall wax old as doth a Garment, and as a Veſture ſhalt thou fold them up, and theyſhall be changed. And our Saviour tells us in the 24 of St. Matt. The Heavens and the Earth ſhall paſs away, but my Words ſhall not paſs away. Eſpecially, the words of St. Peter, in the 2 Epiſtle, and the 3 Chapter, are remarkable, The Heavens ſhall paſs away with a noiſe, and the Elements ſhall melt with heat, and the Earth with the works that are therein, ſhall be burnt up. The other paſſages mention new Heavens, and a new Earth, as in the 65 of Iſaiah; Behold, I create new Heavens, and a new Earth, and the former things ſhall be remembred no more. Likewiſe in the fore-mentioned Chapter, the 3 of the 2 Epiſtle of St. Peter, We look for new Heavens, and a new Earth, according to his promiſe, wherein dwelleth Righteouſneſs. And in the 21 Revel. I ſaw a new Heaven and a new Earth, for the firſt Heaven and the firſt Earth were paſſed away, and there was no p. 476more Sea. Moreover, St. Paul to the Hebrews ſpeaks of the World to come; from hence ſome conclude that the old World ought to be aboliſhed, and that God ſhall create a new World.

There is no man that is a Chriſtian, can doubt of that wonderful change, which ſhall happen to the world, at the laſt day, if he conſiders the fore-mentioned paſſage of Holy Scripture, eſpecially that of St. Peter, The Heavens ſhall paſs away with a noiſe, and the Elements ſhall melt with heat, and the Earth with the Works that are therein. So that as the Walls of Jerico fell at the ſound of the Prieſts Trumpets; Likewiſe this great world ſhall be turned upſide down, at the blowing of the Arch-Angels Trumpet. Our Reaſon alone being enlightened by Divine Revelation, ſeems to confirm this Truth; for ſeeing that the Houſe infected with a ſpreading Leproſy, was to be demoliſhed, how much the rather ſhould the world be deſtroyed becauſe in it is to be ſeen apparently, the ſpots and blemiſhes of ſin, the Spiritual Leproſy.

But although this great Fabrick of the World, ought to be ruined, and turned upſide down; we do not believe, that it ſhall be reduc'd to nothing, its qualities ſhall be changed, and it may be its form ſhall be altered, but its ſubſtance and matter ſhall continue always the ſame: for Firſt, As God hath created the World for his own Glory, he cannot be diſappointed of the intent of his Creation. And becauſe this world hath not glorified him as it ought, he will put it into a condition proper to glorify him, according to that purpoſe, for which he drew it out of nothing. Secondly, Seeing that this World was created to ſerve Man, as a Looking-Glaſs, to behold the Eternal Power of God, and that this beautiful Looking-Glaſs hath been ſpotted and ſullied by ſin, It is yet poſſible to cleanſe it, and make it brighter, that it might repreſent its p. 477Creator better, and ſhew forth a more perfect Image of his Divine Majeſty. Thirdly, Seeing that God doth nothing in vain, there is no likelyhood that he ſhould deſtroy the World totally, and reduce the primitive Matter, to nothing, from whence it is drawn, to create new Matter, becauſe he is able of this old Matter, to make a new Earth, and new Heaven, as pure and undefiled, as if the Matter had been newly created. Fourthly, Sin hath ſpoiled and disfigured the Works of the Creation, but it hath not touched, neither the firſt Matter nor its Being, ſo that God can take away this defilement, and remove the deformity, without touching the Matter, which of it ſelf is innocent and harmleſs. In Man, the little World and the compendium of the great, I find a beautiful and perfect Image of that which God ſhall do with the whole World. God intends not to deſtroy the ſubſtance of our Souls, but only to purge them from all vicious qualities, and beautify them with Righteouſneſs and true Holineſs; ſo that they ſhall be as the Angels of Heaven. Likewiſe, he intends not to deſtroy the ſubſtance of our Bodies, but he will free them from corruption, from death, and cloath them with Glory and Immortality; ſo that this vile Body ſhall be rendred conformable to the glorious Body of the Son of God, and ſhall ſhine as the Sun. Likewiſe, God will not altogether deſtroy the World, and aboliſh its ſubſtance, but he will rectify all its imperfections, and add to it a greater Glory. If it be lawful for me to diſcover here all my thoughts; I muſt ſay, that I put a great difference between Heaven and Earth, for the Earth is altogether corrupt and ſpoiled with ſin; it is the Earth, eſpecially, that groans under the burden of ſo many iniquities, which reign in it; but if Heaven is guilty of any crime, it is, becauſe it hath given Light to ſuch as have been Rebels againſt the Divine Majeſty, and aſſiſted the curſed Earth by its Gracious and continual influences. Becauſe p. 478of this great difference, it is my opinion, that the Earth ſhall be deſtroyed by Fire, and that all its beautiful Buildings, and proud Palaces ſhall be turned into Aſhes; but the change which ſhall happen in Heaven, ſhall only be to make it more beautiful and brighter, that Children of God might have there a more Glorious Palace. This ſeems to have been typified in the ceremonial Law; for as we have already obſerved ſpeaking of that which ſhall happen to the Soul and Body, that when an Earthen Veſſel was defiled, it was to be broken to pieces, but ſuch Veſſels as were of a more precious Metal, as of Braſs, of Silver, or of Gold, were to be purified with Fire. Likewiſe the Earth, with all its works, ſhall paſs through the Flames, ſo that it ſhall looſe its preſent ſhape and qualities. But Heaven, that is as Braſs, or rather as fine Silver, ſhall only he purified by the Fire of the laſt Judgement. If you remove the cauſe, you take away alſo the effect; if you remove away ſin, you alſo remove its puniſhment. Now it is, becauſe of Man's ſin, that the World hath, and ſhall ſee ſo great a change. Therefore, as God by his infinite Mercy, hath forgiven Man's ſin; it is alſo to be expected from the ſame Mercy, that he will not totally deſtroy the World, but that he will rather free it from corruption, unto which our ſins had enthral'd it.

Unleſs God deals in this manner, our Joy and Comfort cannot be accompliſhed, and God will not appear perfectly ſatisfied. While a Subject continues in rebellion, and in the diſpleaſure of his Prince; not only his perſon is purſued and puniſhed, but all that belongs to him, bears the marks of the wrath and indignation of the Prince, whom he hath offended; his dwelling Houſe is commonly pulled down, his Woods are cut and mangled, and his Inheritance is deſtroyed; but when his Peace is concluded, and his pardon granted, his houſes are built up again, al ſigns of the King's diſpleaſure are taken away, and p. 529every thing appears with a more pleaſant countenance; likewiſe, becauſe of our Rebellion and our Treaſon againſt God, he hath puniſhed the World for our ſakes, and hath made it ſenſible of his wrath. But now that our peace is made, or rather, God having made peace by the blood of his Son, we may juſtly expect that he will remove all ſigns of his diſpleaſure and revenge. I remember upon this ſubject, what David ſaith to God, when he ſaw the Angels deſtroying Jeruſalem, I have ſinned, and I have done wickedly, but theſe Sheep, what have they done? 2 Sam. 24. In the ſame manner every Believer may ſay unto God, Lo, I have ſinned O Lord, I and my Brethren have done wickedly, but theſe inaminate Creatures, what have they done? our ſins have defiled the Earth, and all things that may be objected againſt Heaven, it is, to have yielded Light and aſſiſtance to us Rebels. Seeing therefore that thou haſt blotted out our Sins, and pardoned our Rebellions, ſpare theſe harmleſs Creatures, which are puniſhed only for our ſakes.

At preſent we can find no difficulty to underſtand the forementioned paſſages of holy Scripture, and ſuch as tend to the ſame purpoſe. For when David and St. Paul aſſure us, That the Heavens ſhall periſh, that they ſhall be changed as a garment. I anſwer, that they ſhall periſh, in reſpect of their qualities. and not of their ſubſtance; and that the change ſhall not be, as when one Garment is caſt off. and another is taken; but as when the ſpots and blemiſhes of an old Garment are taken away, and it becomes freſher. When your cloathing is grown old and worn out, if it were in your power to make it become new again, and as freſh as ever it was, you ſhould never dream of ſeeking for new Stuffe. That which is impoſſible to Men, is poſſible with God, Luke 6. And when our Saviour in St. Mathew's Goſpel, ſaith, That the Heavens and the Earth ſhall paſs away, but my words ſhall not paſs away; I might ſay, that theſe words are to be underſtood comparatively, that is to ſay, that the Heavens and the Earth p. 530ſhall paſs away, rather then that the words of God ſhould fail of an accompliſhment; our Saviour confirms this interpretation, when he ſaith in St. Lukes Goſpel, It is eaſier for Heaven and Earth to paſs away, then that one tittle of the Law ſhould not be fulfilled. The Holy Scripture is full of ſuch kind of expreſſions, but I would rather ſtick to the anſwers which I have already given to the former paſſages, and to ſay, that the Heavens and the Earth ſhall paſs away, not in regard of their ſubſtance, but only in regard of their accidental qualities.

In St. Peters expreſſions, I find a double compariſon, or alluſion, the one relates to the Tents that are pulled down, when the pieces are taken aſunder. This compariſon is very proper, for this World is like a great Tabernacle, a glorious Pavillion, God ſhall pull off all the coverings, he ſhall cut the Cords, and ſeparate every piece. But he ſhall one day raiſe it up again, gather every piece; and make it a Royal Tabernacle, full of ſplendor and glory.

The other compariſon is borrowed from Goldſmiths, who caſt the Gold and Metals into pots, and then melt them in the fire: Now as they do not deſtroy, by this means, the Gold and the Silver, but they cleanſe it from droſſe and from dirt, they cauſe them to appear in all their brightneſs and beauty, and give them a new ſhape and form. Likewiſe the fire of the laſt Judgement, ſhall not conſume the Heavens and the Earth, but ſhall only give them a new form and beauty.

The ſtrangeſt objection in my opinion, is occaſioned by the words of St. Peter, The Earth and the Works that are therein ſhall be burnt up; But I anſwer to this, that there is a great difference between burning, and being totally conſumed and aboliſhed. If it were in the power of a Man, whoſe Houſe is burned to the ground, to raiſe it up again from its ruines, and to make it more beautiful and glorious then before, by his word alone, he would never ſeek for other Materials. Now I ſhall ſay again, that what is impoſſible p. 531with Men, is poſſible with God, he hath already Created the World by his Word, and he is able to reſtore it again by the ſame word. Art hath found a way to make beautiful Veſſels of melted aſhes, and ſhall not Gods Hand, unto which all the skill of Art, and the ſtrength of Nature, cannot be compared, be able to gather up the aſhes of this Earth, and to make of it a Body full of glory and light?

From hence you may perceive, how we are to underſtand, that there ſhall be new Heavens and a new Earth; they ſhall not be new in regard of their ſubſtance and matter, which ſhall have been from the beginning of the World; but they ſhall be new in regard of thoſe noble qualities which God ſhall give them. When a debaucht fellow leaves his wicked life, and applies himſelf to the practice of Piety and Vertue, we commonly ſay, that he is not the ſame, but that he is become another Man. Beſides, when a Man hath caſt off his old rags, and puts on a glorious Garment, we are wont to ſay, that he is another Man. We ſhall have much more cauſe to ſay, that the Heavens and the Earth ſhall be new, when God ſhall have renewed them. In ſhort, he ſhall enrich the World, with ſo many wonderful beauties, he ſhall fill it full of ſo much glory and excellency, he ſhall cauſe it to be ſo perfect, that we ſhall have juſt reaſon to look upon it, as upon a New World, and to ſay with the Apoſtle, The old things are paſſed away, behold all things are become new. I would not have you think, Chriſtians, that this opinion is grounded only upon humane reaſon, it is drawn from the words of St. Paul, who ſpeaking of the earthly and inſenſible Creatures, as may appear by his intention, he ſaith, not only that they are ſubject to Vanity, not willingly, but becauſe of him who hath ſubjected them, he means Man, who by his Sin and Rebellion hath ſpoiled the World, and corrupted Nature; but he adds immediately after, That they hope to be delivered from the Bondage of corruption, to be in the glorious liberty of the Children of God; afterwards he p. 532ſaith, for we know that the whole Creation groaneth and travaileth in pain together until now; and before he ſaith, That the earneſt expectation of the Creature, waiteth for the manifeſtation of the Sons of God. In which paſſages pray take notice, that St. Paul ſaith not, that theſe Creatures ſhall be aboliſhed and totally deſtroyed, but only, that they ſhall be delivered from Vanity, and from the bondage of corruption, unto which the Sin of Man hath made them ſubject; and that this bleſſed deliverance ſhall be brought to paſs, at the day of the Redemption of our Bodies, that is to ſay, at that day when God ſhall redeem our Bodies from their Graves, and raiſe them up to the higheſt glory and happineſs, which hath been prepared for us from the Creation of the World.

Then ſhall happen that which is wont to be ſeen, at the Marriage of a great King, or at a Coronation, or a Triumph, for not only the Prince and his Spouſe, and all their Court appear, in their richeſt and moſt glorious Attire, and loaden with their moſt precious Jewels, and the uſual Pompe of Triumphs, was as extraordinary and glorious, as Invention could make it. In ſuch occaſions, the Princes Palace is adorned with the richeſt, with the moſt magnificent and rareſt ornaments; and the Town where this Solemnity is kept, ſhews forth ſome Signs of the publick rejoycing; many places are beautified with ſeveral Rarities, Theaters are erected, the Streets are covered with Flowers and Tapiſtry, fires are kindled, and Torches are lighted, and there is no corner but ſhews ſome expreſſions of the publick joy. Likewiſe, when our Lord Jeſus Chriſt ſhall come down from the Clouds of Heaven, upon a Charriot of Triumph, when he ſhall come to conſummate his Marriage with, and to Crown his Spouſe. He ſhall not only appear in his greateſt Glory, and moſt Divine Pomp, but the Church alſo his Spouſe, ſhall be cloathed with a Garment brighter than the Sun, and Crowned with an Immortal Glory. All the Bleſſed Saints ſhall appear in their attire of Joy, having Palms in their Hands, and Crowns upon their p. 353Heads, and the Companies of Holy Angels ſhall ſing round about. At that time Paradice, which ſhall be as his Palace and Bridechamber, ſhall be adorned and enriched with all the light anp glory, which I have already eſſayed to deſcribe unto you. The whole World alſo, and every part of it, ſhall partake of this great Glory, and Celeſtial Pomp. The richeſt Coronations, the moſt Magnificent Triumphs, the moſt ſtately Nuptials, are gone in a few hours; Therefore the fires of Joy are ſoon put out, the hangings of the Streets are taken down, and the Arches and Pageants diſappear, and the City is to be ſeen in its wonted dreſs. But as this Glory and Joy of the Church ſhall never end; Therefore the World ſhall for ever and ever bear the ſigns of it. The Ornaments which it ſhall receive in this joyful day, ſhall never be taken away, and the Celeſtial fires of gladneſs, ſhall never go out.

Although it is my opinion, that the World ſhall never be totally Deſtroyed, but that it ſhall become more beautiful and glorious than before. I ſhall not undertake to give you a deſcription of its ſeveral parts, nor to tell you how it ſhall be employed; for example, I ſhall not determine whether we are to underſtand our Saviours words in the Goſpel, literally, That the Sun ſhall become Dark, that the Moon ſhall not give its Light, and that the Stars ſhall fall from Heaven; or whether theſe Heavenly Bodies ſhall ſtill continue, whether they ſhall be decked with a new Light and Glory, and to what purpoſe they ſhall ſerve; for then we ſhall be enlightned with a greater Light, then that of all the Heavenly Bodies. I ſhall only propoſe two Things; Firſt, That as in the humane Body there are ſome Members, which at preſent are uſeful, but then they ſhall only be for Ornament and Beauty. Likewiſe in the great World, there are many needful things, which ſhall then be of no uſe, nevertheleſs, they ſhall be preſerved for the Beauty and Perfection of the World. Secondly, That as Man the little World, ſhall then be more Beautiful and Perfect, then when God firſt Created him; likewiſe this p. 534great World ſhall receive more Beauty, more Ornaments and Perfection, then when God drew it out of its firſt Chaos. As much difference as there is between the ſecond Adam and the firſt, between the Heavenly Paradice and the Earthly; ſo much there ſhall be between the firſt and ſecond World. So that we ſhall have good cauſe to ſay of this great Palace, which is to be deſtroyed, and reared up again by the Almighty hand of God, as the Holy Prophets ſaid of Solomons Temple, which we have already applied to our glorified Bodies. The glory of this ſecond Houſe, ſhall be greater than the glory of the firſt.

Some inquire whether we ſhall know one another in this State of Eternal Glory and happineſs, I mean, whether the Subject ſhall know his Prince and King; whether the Sheep ſhall know their Shepheard, and the Shepheard his Sheep; whether the Father ſhall know his Son, the Son the Father, the Husband his Wife, and the Wife her Huſband, and ſo forth.

Although this queſtion is of the number of ſuch as are more curious, then needful to be known; nevertheleſs, a reply ſeems to bring with it ſome kind of comfort and ſatisfaction. I ſhould judge that this Treatiſe ſhould not be perfect, if I did not ſay ſomething to this matter, but what I ſhall ſay, ſhall be with the ſame moderation and reſervedneſs, as I have expreſſed in anſwering to the former queſtions; for although what I ſhall ſpeak, ſeems to me very plain and without any difficulty; others may have different thoughts, without any prejudice to their Salvation. However, I may eſtabliſh for an infallible Truth, That the Glory of Heaven, as well as Grace, ſhall bring Nature to perfection, but ſhall not deſtroy it, it ſhall add to it other excellencies, but ſhall not take away thoſe that it hath already. It ſhall not aboliſh any of the Faculties, but it ſhall beautifie and enrich them with new Ornaments. Therefore by conſequence, it ſhall not take away our Memory, which is one of the rareſt gifts and abilities, of the reaſonable Soul.

p. 535I confeſs that it is ſaid, That the former things ſhall be remembred no more, and that they ſhall come no more into our mind. But this is to be underſtood of the evils and calamities of this preſent life. And we are not to underſtand the words, ſo that to ſpeak plainly, we ſhall totally forget all the former evils and miſeries, and that we ſhall not remember to have undergone them; St. John ſaith the contrary, when he repreſents the Angel opening the fifth Seal, that he ſaw under the Golden Altar, which was before the Throne of God, the Souls of them who had been Martyred for the Word of God, and for the Teſtimony of the Truth, crying out with a loud voice, How long O Lord, Holy and True, doſt thou not judge and revenge our Blood, upon the Inhabitants of the Earth. It is true, theſe words may be underſtood in a figurative ſenſe, as when God ſaid unto Cain, The voice of thy Brothers Bloodcries from the Earth unto me; and as St. Paul ſaith, That the Blood of Jeſus Chriſt ſpeaks better things, than the Blood of Abel. However, from hence we may conclude, that the remembrance of all the Miſeries and Evils which we have endured in this Life, is not repugnant to our future eſtate of glory. This remembrance is ſo far from prejudicing our felicity, that on the contrary, it ſhall increaſe and inlarge it; ſo that it ſhall cauſe it to appear ſweeter and more pleaſant When the Prophet ſaith, That the former things ſhall be remembered no more, that they ſhall never come to mind; he underſtands that the former evils ſhall never be felt, and that we ſhall be for ever ſheltered from all Miſery and Misfortunes.

I cannot expreſs this by a nobler and more proper example, then that of Joſeph, when he went out of Priſon to take into his hands the Government of Egypt, and that he had ſtrengthened himſelf, by a rich Alliance in Marriage, he named his eldeſt Son Manaſſeth, which ſignifies forgetfulneſs, or forgetful; for he ſaid, God hath made me forget all my labor, and my Fathers Houſe. Although this holy Manhd not forgotten altogether all thoſe things, for he p. 536knew afterwards his Brethren, and told them of the miſchief, which they had intended againſt him, and which God had turned to good. But he ſpoke in this manner, becauſe God had changed his Miſery and impriſonment, into glory and honour. In this ſenſe we are to underſtand theſe words, The former things ſhall be remembred no more, becauſe inſtead of the Evils and Miſeries which we endure here below, we ſhall enter into an Eternal Glory and Happineſs. The Prophet expounds himſelf ſufficiently, in the next words, for when he had ſaid, The former things ſhall not be remembred, nor come into mind, he adds immediately after, be you glad and rejoyce in that which I Create. The Holy Ghoſt confirms us in this interpretation in another place, by theſe words, All Tears ſhall be wiped off from our eyes, there ſhall be no more ſorrow, nor crying, nor pain, but eternal Joy and Gladneſs ſhall be upon our heads.

Seeing God intends not to deſtroy thoſe gifts and abilities, which he hath beſtowed upon us in this Life, much leſs ſhall he aboliſh our knowledge, which is one of the brighteſt Beams of his Glory. This knowledge ſhall be ſo far from diminiſhing or decaying, that it ſhall then increaſe more and more, until it comes to the higheſt perfection and glory. As the Air looſeth nothing of its twilight at break of day, when the Sun riſeth upon our heads, but rather looſeth all obſcurity and darkneſs, which the preſence of the Sun drives away, untill it be perfectly enlightened. Likewiſe our underſtanding ſhall looſe nothing of that light and perfection which it receives now from the breaking of the day of Gods Grace; but as the Son of Righteouſneſs riſeth upon i… more and more in joy and Salvation, it ſhall perfectly looſe all Darkneſs and Ignorance by degrees, until it be fully enlightned. From hence it ſeems we may conclude, that we ſhall know all the perſons in Heaven, whom we have known here below on Earth; for if the glorified ſhall remember the wicked who have Tormented them, they muſt needs remember alſo Believers, who have beſtowed upon them their Alms, and done them p. 537good. If it were otherwiſe, the Apoſtle St. Paul would not tell the Corinthians, We are your glory, as alſo you are ours, at the day of the Lord Jeſus; And he would not write thus to the Theſſalo. What is our hope, our joy, and our Crown of Glory? Is it not you before the Lord Jeſus Chriſt at his coming? verily you are our glory and our joy. Now if in the eſtate of Glory, St. Paul ſhould not know the Corinthians and Theſſalo unto whom he had Preached the Goſpel; how ſhall they be his Joy, his Glory, and his Crown, at the coming of the Lord Jeſus? This reaſon ſeems to me as clear as the Sun. Nevertheleſs, I cannot affirm, that in Heaven we ſhall know again them whom we have known upon Earth, by the features of their countenance, for there ſhall be a wonderful alteration. The faces of all the Saints ſhall be ſo beautiful, ſo perfect, and ſo full of light and glory, that the moſt knowing ſhall not be able to judge them to be the ſame, whom we have ſeen upon Earth. Some therefore fancy, that we ſhall know one another by the aſſiſtance of the diſcourſe; but our voice ſhall then be changed, as well as our countenance, and it is doubtful, whether we ſhall diſcourſe of the former things happened on Earth, for our chief employment ſhall be to behold Gods face, and to ſing forth his praiſes. I had rather therefore affirm, that we ſhall know one another by an infuſed knowledge, by which we ſhall know all things, which are poſſibly to be known, and by the light of that glory with which God ſhall fill our Souls. In ſhort, this knowledge ſhall proceed from no other principle, then that of all the knowledges which we ſhall have in that State of Glory and Perfection.

I am therefore more than fully perſwaded, that we ſhall know in Heaven our Parents and our Friends, and generally all the perſons whom we have known here below, but we ſhall alſo perfectly know them, whom we never knew in the World, and never ſaw with he eyes of the fleſh. We ſhall know the holy and Bleſſed Virgin Mary, the Patriarks, the Prophets, the Apoſtles, the Evangeliſts, p. 538the Confeſſors, the Martyrs, and generally, without exception, all the Saints who ſhall be Crowned with Glory and joy in Heaven. There is no body can queſtion, but that in the Celeſtial Paradice, we ſhall have more knowledge and underſtanding, then ever Adam had in the earthly. Now when God cauſed a deep ſleep to fall upon him, when he took one of his Ribs, and formed therewith a Woman, he had ſeen none of this done, nevertheleſs, when his eyes were open, he knew her, therefore he declared his judgement in this manner, This is bone of my bone, and fleſh of my fleſh. And ſhall not we when God ſhall rouſe us up from the deep ſleep of Death, with the ſound of the laſt Trumpet, know the Spouſe of the Son of God, which he hath drawn out of his ſide, and faſhioned with his own precious Blood? St. Peter when he was enlightned by a beam of our Saviours Glory in his tranſfiguration, knew Moſes and Elias whom he had never ſeen before. And ſhall not we know all the Children of God upon Mount Sion, when we ſhall be tranſfigured our ſelves, and that we ſhall ſhine all as the heavenly light, whereof that of Mount Tabor, was but an imperfect ſhadow and repreſentation. But although we ſhall know in Heaven all the perſons whom we have known on Earth, we ſhall look upon them in another manner, and love them with another affection, for all that we have of the animal and earthly life, ſhall be totally aboliſhed; and as our knowledge ſhall be clear and certain, our love ſhall be pure and heavenly. I am not able to expreſs this better than St. Paul doth, in theſe words, Although I have known Chriſt according to the fleſh, nevertheleſs I know him no more according to the fleſh. Chriſtians, conſider well theſe expreſſions, they will be able to remove all difficulty and doubts out of your minds. We are all fully perſwaded, that all the Inhabitants of Heaven, ſhall know very well our Lord Jeſus Chriſt, for how can it be otherwiſe, but that we muſt know this glorious Monarch of Men and of Angels, whoſe ſacred countenance ſhall ſhine as the Sun, and who ſhall p. 539ſit upon his Magnificent Throne, about which Legions of Seraphims flie, and who ſhall be there adored for ever, by all the Church glorified. Nevertheleſs St. Paul ſaith, That although he hath known Jeſus Chriſt according to the fleſh; That is to ſay, according to the manner of this low and earthly life, when he lived here on Earth; at preſent he did not know him in the ſame manner, he did not conſider him otherwiſe, but as he is at preſent inveſted, with an unſpeakable Glory and ſplendor. In the ſame manner, although we ſhall know all them whom we have known on Earth, we ſhall no more know them according to the fleſh, that is to ſay; according to this animal and ſenſual life, our love ſhall have nothing of earthly or carnal, but it ſhall be altogether Spiritual and Heavenly.

I beſeech you Chriſtians, conſider well what St. Math. tells us in 22. Chap. The Saduces who ſay, that there is no Reſurrection, came to Chriſt to intangle him with this difficult queſtion. Maſter, Moſes ſaid, if a Man Die having no Children, his Brother ſhall Marry his Wife, and raiſe up ſeed unto his Brother. Now there were with us ſeven Brethren, and the firſt when he had Married a Wiſe Deceaſed, and having no Iſſue, left his Wife unto his Brother; likewiſe the ſecond alſo, and the third, unto the ſeventh, and laſt of all the Woman Died alſo; therefore in the Reſurrection whoſe Wife ſhall ſhe be of the ſeven, for they all had her? Our Saviour anſwers not that this Woman ſhall belong to none of thoſe Husbands, becauſe they ſhall not know her, nor diſtinguiſh her from other Women, but he replyes to them, you err not knowing the Scriptures, nor the power of God, for in the Reſurrection they neither Marry nor are given in Marriage, but are as the Angels of God in Heaven. From hence we may conclude, that although in Heaven we ſhall know one another, we ſhall have nothing of that carnal love which we have at preſent, and which cauſeth us to put ſo much difference between one perſon and another. A father may know his Children, but his love ſhall not be grounded upon conſiderations of fleſh and blood; p. 540he ſhall love them only, becauſe they are amongſt the Children of God, and the Heirs of his Kingdom, and becauſe he ſhall ſee them appear in the Image of the Heavenly Father, cloathed with his Light, and Crowned with his Immortal Glory. Finally, we ſhall love no body but in God, and for his ſake, as they ſhall be in God and God in them. In this manner it ſhall not be poſſible to love them more or leſs. Charity or Love the Queen of Vertues, ſhall then ſit upon its Throne, and attain to its higheſt degree and perfection.

If you think ſeriouſly upon this, Chriſtians, you ſhall eaſily find arguments to anſwer the vain objections of ſuch as ſay, that if we come to the knowledge of one another in Heaven, that ſhall be able to diſturb our ſatisfaction and reſt; for as it will be a comfort and joy to meet there with our Parents and Friends; in like manner it will be a trouble and diſſatisfaction, not to find there all ſuch whom we have formerly loved. We may retort the ſame objection in a ſtronger manner againſt thoſe that believe that we ſhall not know one another in Heaven, for we may ſay alſo, that if we know not the perſons, we ſhall not know whether our Parents or our Friends are there; and that this is as likely to diſturbe and trouble the quiet and ſatiſfaction of our minds. But to argue in this groſs manner, is to confound Heaven with the Earth.

Grief and diſpleaſure can never be admitted in a Paradice of joy and perfect happineſs. In this glorious condition, our knowledge ſhall be ſo clear, our Charity ſo pure, our Love for God ſo ſervent, that as we ſhall love all things which God ſhall love, and where his Image ſhall appear, ſo it ſhall not be poſſible for us to love them whom God ſhall hate, them who ſhall bear the marks and ſimilitudes of the Devil.

When David was yet here on Earth, he ſaid unto God, Lord ſhall not I hate them that hate thee? I hate them with a perfect hatred, they have been to me as mine Enemies, Pſ. 39. In the ſame manner we ſhall rather ſpeak in Heaven, in the p. 541eſtate of perfection, when God ſhall be in us all in all, and we ſhall be all in God. Some there are that inquire what kind of language we ſhall ſpeak in Heaven? ſome reply, that we ſhall ſpeak the Language of Angels, grounding their opinion upon what St. Paul ſpeaks to the Corinthians, When I ſhould ſpeak with the Tongues of Men and Angels, If I have not charity, I am become as ſounding Braſs and a tinkling Simbal.

But this is a Chimerian opinion, for as the Angels are pure Spirits, by conſequence they can have no Tongue, nor proper language. I confeſs in ſome holy Apparitions, Angels have ſpoken to Men, but it was by moving the Tongues of their borrowed Bodies, or by employing ſome other corporal Organ, then they did ſpeak in the Language of thoſe unto whom they were ſent, they had no particular or proper Dialect. But if Angels did ſpeak, their Language would excell, as much that of Men, as the Angelical Nature excells the Humane; by the Tongues of Angels therefore our Apoſtle underſtands an excellent Tongue, better then that of Men.

Others fancy, that in Heaven we ſhall ſpeak no other Language, but the Hebrew, becauſe ſay they, that it is the Tongue which God hath Sanctified from the beginning of the World, in which he ſpoke to the Patriarcks and Holy Prophets, in which he proclaimed his Law upon Mount Sina, in the audience of all the People of Iſrael, and in which he hath Recorded his Sacred Law, with his own Finger. They ſay, that it is the Language which Adam did ſpeak in the Earthly Paradice, in the ſtate of innocency, and which all the Inhabitants of the World did ſpeak before God, ſent amongſt them a Diviſion of Tongues. Others are yet of opinion, that as then we ſhall attain to all Knowledge and Sciences, we ſhall not be ignorant of all kind of Languages, but that we ſhall ſpeak them all in a moſt perfect manner, and that with them we ſhall declare the wonderful Works of God, as the Apoſtles did at the day of Pentecoſt. As the holy Scripture is ſilent upon this matter, I ſhall affirm nothing.

p. 542But in general terms, I may ſay, that as God cauſed a diviſion of Tongues to puniſh Mans inſolency and pride, and that as the differing Languages of People, is an effect of their Sin; it is moſt certain, that this confuſion and difference ſhall be altogether taken away, and that nothing ſhall be ſaid in Heaven, but ſhall be very well underſtood by all the glorified Saints. I may add moreover, that in caſe we ſhould ſpeak ſo well all manner of Languages which have been in the World, it is nevertheleſs very likely, that we ſhall all ſpeak but one Language, that we may all praiſe God with the ſame voice; but whether this ſhall be the Holy Language, or another more perfect and majeſtick, which God ſhall ſanctifie for this purpoſe, we cannot know, until God of his infinite Mercy ſhall have raiſed us to this eſtate of Glory and perfect Happineſs. From what we have already ſaid, Chriſtians, you may eaſily underſtand, that our happineſs hath three ſteps or degrees; the firſt is attainable in this Life, the ſecond at the Egreſs of the Soul out of the Body, the third at the great day of our glorious Reſurrection; for already in this Life, God beſtows upon us the Firſt-Fruits of his Glory, and the fore-taſts of Heaven. The Spirit of God and of his Glory, reſts at preſent upon us, which fills us full of an unſpeakable glorious joy, and with the peace of God which ſurpaſſeth all underſtanding. When our Souls depart out of this wretched and craſie Body, God gathers them up into the bundle of Life, he introduceth them into the bleſſed company of the Angels and Glorified Spirits, and admits them to the Contemplation of his Face, which is fulneſs of Joy. But in this joyful day when Chriſt ſhall come down from Heaven to judge the quick and the dead, he will carry us both in Soul and Body to the higheſt Glory and Happineſs whereof we are capable; for this reaſon the Name of Glory is aſcribed to this high degree of happineſs, which is promiſed to us at the bleſſed appearing of our Lord Jeſus Chriſt, as in the 8 Chap. to the Romans, where the Apoſtle ſaith, That the Creature p. 543was made ſubject to vanity, not willingly, but by reaſon of him who hath ſubjected the ſame, in hope, becauſe the Creature it ſelf ſhall be delivered from the Bondage of Corruption, into the glorious liberty of the Children of God. And in the 3. Chap. to the Coloſ. he ſaith, you are Dead, and your Life is hid with Chriſt in God, when Chriſt who is your Life ſhall appear, you ſhall appear alſo with him in Glory. Therefore this glorious appearing is ſtiled, a bleſſed Hope, that is to ſay, the fulfilling and accompliſhment of all that we expect or hope for, as in the 2 Chap. to Titus, St. Paul ſaith, We expect the Bleſſed Hope, the appearing of the Glory of our great God, who is the Saviour Jeſus Chriſt.

Then ſhall be the conſummation of the Glory, and of the head, and of the Members, for then the Son of God ſhall cauſe the Damned to feel that Power which he poſſeſſeth in Heaven and in Earth, and in the Depths; he ſhall diſcover himſelf to the faithful, in his greateſt Glory and moſt Divine Splendor. Therefore this glorious Day of his deſcent from Heaven, with the Angels of his power, is mentioned as the firſt day of his manifeſtation, of his appearing, and of his Kingdom; for this cauſe, when the Holy Ghoſt ſpeaks of this day, it ſtiles it, The day of the Lord Jeſus Chriſt, or the day of the Lord Jeſus, as alſo the Day of the Lord, and the day of God. As it ſhall be the Day of the Lord Jeſus, it ſhall alſo be our Day, therefore St. Paul calls it, The day of our Redemption, becauſe that in this day, our Lord ſhall redeem our Bodies out of their Graves, and ſhall beſtow upon, both our Souls and Bodies, Eph. 4. all the Fruits of that Redemption, which he hath purchaſed for us with his Blood, Rom. 8. and ſhall raiſe us up to the higheſt Glory, and moſt perfect happineſs, Heb. 9 It is the happy Day of the Conſummation of our Marriage with this Divine Lamb. It is the day of our Joy and Triumph, with the glorified Men and Angels. It is the day of our Coronation, and of our entrance into our Kingdom, when the King of Kings, p. 544the Lord of Lords ſhall Crown us with his own hand, and put us in poſſeſſion of an Empire prepared for us from the beginning of the World. In a word, it is the day when we ſhall come to the Lord Jeſus and be with him, as he is with the Father, that we may be all in one.

Becauſe of the glorious and wonderful things which ſhall come to paſs on this day, it is named The great Day, St. Jude calls it thus, when he ſpeaks of the Revolted Angels, he ſaith, That God hath reſerved them in everlaſting Chains under darkneſs, unto the Judgment of the Great Day. In this manner many underſtand the words of St. John, when he deſcribes the Foul Spirits, and likens them to Frogs, which he ſaw coming out of the Dragons Mouth, and of the Beaſt, and out of the Mouth of the Falſe Prophet, and ſaith, They are the Spirits of Devils working Miracles, which God ſent forth unto the Kings of the Earth, and of the whole World, to gather them to the Battle of that great Day of God Almighty, Revel. 16.

Laſtly, this glorious Day is not only called The day of Judgement, the Day of the Lord, the Day of our Redemption, and the Great day, but oftimes without any addition, it is ſtiled the Day, and that Day, as in the 10. Chap. to the Hebrews, Let us conſider one another to provoke unto Love and good Works, not forſaking the aſſembling our ſelves together, as the manner of ſome is, but exhorting one another, and ſo much the more as ye ſee the day approaching. In the firſt Epiſt. to the Theſſal. You are not in Darkneſs, that that Day ſhould ſurpriſe you. Thus in 2 Epiſt. to Timothy, and firſt Chap. St. Paul ſaith, I know whom I have believed, and I am perſwaded that he is able to keep that, which I have committed unto him againſt that Day. And when he remembers the good and charitable Deeds of Meſiphorus, he prays for him in this manner, The Lord grant unto him, that he may find Mercy of the Lord in that day; And in the 4 Chap. ſpeaking of himſelf he ſaith, I have fought the good fight, I have finiſhed my courſe, I have kept the Faith, henceforth there is laid up for me a Crown of Righteouſneſs, p. 345which the Lord the righteous Judge ſhall give at that Day.

It is ſo ſtiled, becauſe of its excellency, it is the Day of Dayes, the end of all the Seaſons, the Conſummation of all Ages and Times, after this there ſhall be no more alteration of Days, Months, and Years. Therefore an Angel is repreſented in the Revel. lifting up his hand to Heaven, ſwearing by the living God, who hath Created Heaven and all things therein, the Earth and all things in it, and the Sea, and the things that are there. That there ſhall be no more Time; for inſtead of this unconſtant time which flies away, without leaving any ſign of its being an everlaſting Eternity, ſhall ſucceed an Eternity always the ſame, always Bleſſed with Happineſs, alwayes glorious and joyful. This Divine and Magnificent Day ſhall begin at the end of all other Days, but ſhall never draw to an end. Therefore St. Peter in theſe words, calls it an Eternal day or Eternity, 2 Pet. 3. Glory be to the Lord and Saviour Jeſus Chriſt, both now and for ever, Amen. And in expectation of this Day of Days, all Creatures are groaning and travailling in pain until now, but eſpecially Believers, who have the Firſt Fruits of the Spirit, groan in themſelves, deſiring with an earneſt and holy deſire, to ſee the breaking of this great and glorious Day. It is the end of all the Prophecies, and the accompliſhment of all Gods gracious promiſes to his People in all the Ages of the World. It is the end and price of our Spiritual Calling, the fulfilling of all our deſires and expectations, the Crowning of all our Labors, and the higheſt ſtep of that glory and happineſs, unto which we pretend.

You, Devout Souls, that delight in the contemplation of Celeſtial things, I pray conſider with me, the accompliſhment and the perfection of three kinds of works, which have been ſucceeded by their ſeveral Reſts. The firſt was that of the Creation of the World, for in ſix days God Created the Heaven and the Earth, and all things in them, and when he had finiſhed his Works, and found p. 546that they were good and perfect, he reſted the ſeventh day, Gen. 1. & 2. Therefore he Bleſſed and Sanctified it. The ſecond great work was that of Redemption, for when our Saviour had fulfilled all the Propheſies which me… tioned him, when he had cauſed the meaning of all the ancient Types and Figures to appear in his perſon, and in his ſufferings, when he had fully ſatisfied the juſtice of God, and purchaſed for us with his Blood, an Eternal Redemption, he cried out, all is finiſhed, John 19. and he bowed his Head, and gave up the Ghoſt. After this, Chriſt had nothing more to do, nor to ſuffer, but he is gone into Heaven to Reſt from all his Works, Revel. 5. and to take poſſeſſion of all power, riches, wiſdom, ſtrength, honor, glory, and praiſe. The third Work is that of our Glorification, when we ſhall ſee new Heavens appear, and a new Earth, when our Bodies ſhall be cloathed with Incorruption and Immortality, and united again to our Souls, and when in both Soul and Body we ſhall attain to the higheſt glory, and moſt perfect happineſs. Then he that ſits upon the Throne of Eternity ſhall ſay with a loud voice, Revel. 21. All is finiſhed.

Afterwards the Sabbath of Sabbaths ſhall ſucceed that Eternal reſt and that peace, which ſhall never be interrupted by any unhappineſs. We may ſay, that the firſt reſt is that of God the Father, the ſecond belongs to the Son, the third is the reſt of the Holy Ghoſt, that ſhall have then gathered all the Saints together, reared up the Houſe of God to the roof, and perfectly enlightened and ſanctified the Catholick Church, from whence ſhall proceed its Eternal Glory and Happineſs; or rather, we may ſay, that this laſt reſt, is the reſt of all the Three Perſons, of the moſt holy and moſt glorious Trinity, for then they ſhall reſt from all manner of Works for ever and ever, and we in the boſome of their Glory; we ſhall alſo enjoy an everlaſting teſt. When the Works of Creation were finiſhed, the Works of Redemption were next expected, and after the Works of Redemption, we hope for the Works of our p. 547final glorification. But when God ſhall have brought us all into his Glorious Reſt, and that he ſhall have declared for the third time from Heaven, All is finiſhed. We ſhall then expect nothing, neither from Gods juſtice, nor from his mercy, for all Gods Enemies ſhall be then deſtroyed, and it ſhall not be poſſible to add any thing to the grievouſneſs of their puniſhments, nor to the violence of their torments. There ſhall be no more Tears to be wiped, no more evils to be feared, nor advantages to be expected, not Crowns to receive, for then all the Children of God ſhall be perfectly glorified. They ſhall injoy God himſelf, who ſhall he their inheritance for ever, and the bottomleſs fountain of all their Delights, ſo that it ſhall not be poſſible to add any thing to their infinite Glory, nor to their Eternal happineſs God ſhall then as it were, take away all means of expreſſing any greater liberality and bounty.

Abraham leaped for joy, when he ſaw the Birth day and humiliation of the Son of God, how ſhould we rejoyce and be tranſported out of our ſelves, when we think upon this glorious Day of the appearing of our Great God and Saviour? when with the eye of Faith we behold him ſitting upon the Clouds of Heaven, coming to put a period to Sin and Death, to ſhut up the Devil and his Angels in the bottomleſs pit of Hell, to deliver his Church from all Evils, Enemies, and Dangers, and to promote it to the higheſt felicity, and to an everlaſting glory?

After this, Believing Souls, I muſt draw the curtain, and ſuffer my pen to fall from my hand, for mine eyes dazle at the ſight of ſo much light, and my Soul is ſurpripriſed at the conſideration of ſo much glory and ſo perfect an happineſs.

Although I have continued in this Treatiſe longer then I firſt propoſed to my ſelf, I muſt needs confeſs, that whatſoever I have ſaid upon ſo rich and glorious a ſubject, falls far ſhort of the Truth. But I am perſwaded, that there ſhall be here enough, for pious and devout Souls, p. 548that ſeek not for the ornaments of Language, nor for the flouriſhes of Rhetorick, but ſeek for the true and ſolid comforts of Gods holy Word. You Chriſtian and Believing Souls, for whoſe ſakes I have undertaken this Work, I intreat you by the Glory of God, and by your own Salvation, to preſerve in your minds the Ideas of theſe things, that I have now ſpoken of▪ Imprint them in your Memories, grave them upon your Hearts, with the point of a Diamond, and eſpecially take delight in following my direction, and you ſhall aſſuredly find both joy and comfort. Think often upon Death, let it be the moſt familiar and moſt pleaſant ſubject of your Diſcourſe, expect it at every Moment, and lead ſuch a Life, as if Death were already upon your Lips. Fear not the many troubles of this humane Life, doubt not, but that God hath determined the time and manner of your going out of the World, and that every kind of Death of the Children of God is precious in his ſight. Seeing that you are to live yet but a moment here upon Earth, ſettle not here your Hearts, but injoy your Riches and advantages, as not enjoying them, remembring that the faſhion of this World paſſeth away; ſeeing that it is Sin alone, that makes Death appear ſo terrible to us, hate all manner of Vice, and ſtudy the practice of Piety.

And ſeeing that there is no body at the hour of Death, but wiſheth that he had lived well; think upon your latter end, and you ſhall never be able to Sin. If your mind is diſturbed with the conſideration of thoſe things, which ſhall happen after our Deceaſe, learn to reſt upon the wiſe Providence of God, that ſees into the depths of Eternity, that provides for all things, and that draws Light out of the greateſt Darkneſs. Are you caſt upon a Bed of Sickneſs and Diſeaſe, open the eye of Faith, and you ſhall ſee your ſelves encompaſſed about with holy Angels, and in the Arms of God himſelf; dread not the violence of pain, for God ſhall never forſake you in your grief, he ſhall never ſuffer you to be afflicted, above what you are able to p. 549indure; fancy him not as a dreadful and a mercileſs Judge, but look upon him as a gracious and a loving Father, who deſires not the Death of a Sinner, but rather that he ſhould repent and live. If Death appears to you with a frightful Countenance, if it fills you full of Terror, caſt your eyes by Faith upon the Croſs of our Lord Jeſus Chriſt, and you ſhall ſee there, all the Weapons and Armour of this Death broken in pieces. You ſhall ſee there a Divine and precious▪ Blood running down, which hath ſatisfied for all your Sins, and marked unto you the way to Gods Eternal Sanctuary. Let not the Grave that is digging for you, terrify you, ſeeing that the King of Kings hath been laid there before you, and filled it with his moſt Divine Perfumes. Let Death ſeem to you never ſo Dreadful, remember that our Saviour hath overcome it by his Reſurrection, fear not therefore to incounter it, ſeeing that our Great God and Saviour ſhall make you partaker of his Victory. And that you might beget in your Souls an earneſt longing to go to Heaven. Look upon Jeſus Chriſt there, who prepares a place for you, and deſires that you ſhould be eternally with him, to behold his Joy and Glory. Fear not the ſeparation of the Soul from the Body, ſeeing that Death which ſhall ſeparate you from your ſelves, is not able to ſeparate you from the Spirit of the Lord Jeſus. The Soul of our Souls, the Seal of the promiſes of God, and the earneſt of our future Inheritance. Inſtead of looking backwards, and longing for theſe periſhing advantages, and for Honors that can only dazle the eye; conſider that Death ſhall wipe away all Tears, remove all your grief, and raiſe you above all the ſtorms of the World, above all the miſeries and troubles that cover the face of the Earth. That you may be able to follow this Death more chearfully. Remember that it draws you out of a place all polluted with Sin, and infected with Impiety, to tranſport you into a new Heaven, adorned with Righteouſneſs and Holineſs, and perfumed with the Prayers, Praiſes, and Thankſgivings of the Glorified Saints; remember that it frees you from p. 550all remains of corruption, and gives Deaths wound to all your Luſts. Mind not ſo much the falſe appearance of Death, for to the wicked it is as it were the Subburbs of Hell, the jaws of the bottomleſs pit, and the beginning of their endleſs Torments; but to you Believers, it is the Gate of Heaven, an entrance into Paradice, and a paſſage to a moſt happy Life Learn to reliſh now the Joys wherewith your Souls ſhall be for ever ſatisfied, when God ſhall Crown you with his Glory, and make you Drink of the Rivers of his Pleaſure. Seeing that your Soul is going to put on a Garment of an Immortal colour, and to dwell for ever in the Palace which God hath built with his Almighty hand. Caſt off willingly this wretched, craſie, and corruptible Body; depart willingly out of this Earthly Tabernacle, which turns of it ſelf into Duſt. Conſider well, that if it falls by Death, it ſhall riſe again at the Reſurrection, and that when it ſhall have been the Dwelling and the Food of Worms, it ſhall at laſt become the Temple of God, and the Tabernacle of his Glory. Finally, O Religious Souls, ſhut your eyes to the World, and to all the vanities in it, which the World adores, and aſpire to the real advantages which God hath prepared for you, before the Creation of the World, and which you ſhall injoy, when the World ſhall be no more. Let your precious Faith, and your bleſſed hope, enter into Eternity it ſelf, to behold that extraordinary happineſs and glory which God ſhall accompliſh, when he ſhall bring us both in Soul and Body, into his Celeſtial Paradice, to ſee his face, in which is fulneſs of Joy.

Seeing that this perfect happineſs, and infinite Glory, which never entered into the Heart and thoughts of Man, ſhall never be perfectly accompliſhed; but at that Day when Jeſus Chriſt ſhall appear from Heaven, to be glorified in his Saints, and to become wonderful in all Believers; Think alwayes upon this Glorious Day, the end of all our wiſhes, the fulfilling of all your hopes, and the perfection of all the deſignes which God hath conceived in himſelf from all Eternity.

p. 551You Devout Souls, that are grieved to ſee the World proſper, and Satans Empire flouriſh, to ſee Gods Children ſubject to all the Darts of Death, take good courage, and rejoyce with an holy Joy, for ſhortly, all the Enemies of God, and of your Salvation, ſhall be puniſhed with an everlaſting puniſhment, as from the preſence of the Lord, and from the glory of his power. Shortly, the Devil, his Angels, his Agents, and Slaves, ſhall be bound up in Chains of Darkneſs, and caſt into the Lake of Fire and Brimſtone, and ſhut up in the bottomleſs pit. Shortly, Death ſhall be no more, and this Church of Jeſus Chriſt' whoſe Miſeries and Afflictions cauſe you to weep, ſhall be ſhortly cloathed with unſpeakable light and glory. It ſhall enter with Joy and Triumph into the Heavenly Jeruſalem, and you your ſelves ſhall ſing, with all the glorified Armies of Heaven.

Seeing that Chriſt ſhall come as a Thief in the Night, and ſhall ſurpriſe all the Children of the World unawares, prepare your Souls Believers with the love of God, and an expectation of your Merciful Lord, behave your ſelves in the ſame manner, as you would do, if you were now at the Eye of this great Feſtival, as if you did ſpie already, the breaking of this moſt happy day. Entertain now the ſame affections and joy, as if you did hear the voice of God and the Trumpet of the Archangel, as if the Earth were already in a flame, and as if Jeſus Chriſt himſelf were coming in the Clouds of Heaven. And ſeeing that no impure thing ſhall enter into the Heavenly and Holy Jeruſalem, and that without Holineſs, no Man ſhall ſee the face of God, cleanſe your ſelves Chriſtians, from all filthineſs of the fleſh and of the ſpirit, perfecting Holineſs in the fear of the Lord; forſake all manner of Vice, give your ſelves over to Vertue, and to the practice of good Works, imitate the diligence of the Faithful Servant, that you may not be aſhamed at the coming of your Great Maſter. Take heed that you be not like the Wiſe Virgins, that ſlept as well as the fooliſh, but watch and pray, that p. 552you may not enter into Temptation, for the ſpirit is willing, but the fleſh is weak. Redeem the time, for the dayes are evil, and make haſte to put on the Garments of Righteouſneſs and innocency; fill your Hearts with the Holy Oyl of Faith, of Hope and Charity. Take your Lamps in your hands, and let your Souls ſhine with a Divine Light.

In this bleſſed diſpoſition, let us go and meet our Heavenly Bridegroom, and haſten his coming, by our Prayers and Groans. Let our Souls be full of Love, let them ſigh for our Divine Jeſus, and being moved with the ſame affection as St. John, let us ſay to him with an earneſt deſire, Come Lord Jeſus, and if he anſwers, for certain I come quickly. Let the Longing of our Souls increaſe more and more, that we may be able to Pray more fervently, and to cry out from the bottom of our Souls unto Heaven, Come Lord Jeſus, even come Lord, come quickly. Amen.